এ হাদীসে সিরকার প্রশংসা করা উদ্দেশ্য। সিরকা উত্তম তরকারী হওয়ার কয়েকটি কারণ রয়েছে। যেমন সহজে তৈরি করা যায়, এর সাহায্যার্থে অনায়াসে রুটি ভক্ষণ করা যায় এবং সবসময় পাওয়া যায়। এছাড়া সিরকার মাঝে কিছু উপকারিতাও রয়েছে। যেমন কফ ও পিত্ত দূর করে। হজম শক্তি বৃদ্ধি করে।

The reason being there is not much trouble in it. Bread can easily be eaten with it. It is always easily available. It also keeps away formalities. Besides one lives in this world for a little while. Vinegar has many benefits in it. It is an antidote for poison. It stops phlegm and gall. It helps digest food, kills the worms of the stomach and creates a good appetite. Due to its cold effect, it may not be good for some people. But it surely is a good curry which is obtained easily. In whatever way it is praised, its full benefits cannot be emphasised. It is stated in a hadith that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam ate it and said: 'What a wonderful curry it is'. In another hadith it is stated that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam made du'aa for barakah in it and said: "It was the curry of the previous Ambiyaa also'. In one hadith it is stated, 'The house that has vinegar in it, will not be in need' i.e. That house will not be in need of curry. These narrations have been mentioned in the Jam 'ule Wasaa-il from Ibn Maajah .

রাসূলুল্লাহ (সাঃ) এর ওফাতের পর সাহাবী ও তাবিয়ীগণ যখন প্রচুর খাদ্যের অধিকারী হন, তখন তাদেরকে সম্বোধন করে নু’মান ইবনে বাশীর (রাঃ) একথা বলেন। রাসূলুল্লাহ (সাঃ) এর অনুসরণের প্রতি এবং দুনিয়ার উপকরণ সংক্ষিপ্ত রাখার প্রতি উৎসাহিত করা তাঁর উদ্দেশ্য ছিল।

The Sahaabi's intention is to persuade one to follow the simple life of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and that one lives in this world for only a short period. When in the hadith it is denied that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not have ordininary dates to fill his stomach then what about bread and curry?

উক্ত কথার দ্বারা আবু মূসা আশ’আরী (রাঃ) এটা বুঝাতে চেয়েছেন যে, কোন হালাল বস্তুকে হারাম করা অনুচিত।

The object is that something which is permissible in shari'ah must not be prohibited. Break the oath and give kaffaarah. Eating of the fowl is permissible according to all the Imaams. The 'ulama have only stated that it is makruh to eat the Jalalah type of fowl. (Because it eats dirt). The effect of the fowl is hot and moist (according to the physicians). It digests quickly, creates good humour (body fluids) in the body. It strengthens the brain and the main parts of the body, clears the voice, and gives the body a good complexion. It strengthens the senses too.

This is the same hadith that has been mentioned previously. Because of the difference in the chain of narrators, there is also a difference in the describing of the narration. Both ahaadith are described in brief in the Shamaa-il. This incident is mentioned in detail in the Bukhaari, where it is stated that in the end Sayyidina Abu Musa Ash'ari Radiyallahu 'Anhu told him to partake of the fowl and give a kaffaarah for the oath. What does it mean, or what is derived by swearing an oath not to eat a thing which is halaal?

The blessedness of this tree has been mentioned in the Qur-aan in the aayah ". . . from a blessed tree, an olive neither of the East nor of the West, . . . " -Suralt An Nur, 35. The 'ulama have mentioned different reasons for its blessedness. Some say it is mostly grown in Syria and the earth of Syria is blessed because seventy prophets were sent to it. Some say it is blessed because of its many benefits. Abu Nu'aym says: 'It has a cure for seventy diseases of which one is leprosy'. Sayyidina Ibn 'Abbaas Radiyallahu 'Anhu says: 'Every part of the olive is beneficial. The oil is used for burning and cooking. It is also used for tanning. Its wood is used for firewood. The ash of the olive is -especially good for washing silk'. It is said that the olive tree has a long life. It bears fruit after forty years and has a life span of a thousand years. It's numerous benefits are mentioned in the books of tibb.

রাসূলুল্লাহ (সাঃ) লাউয়ের তরকারী পছন্দ করার কারণ বহুবিধ। এটা শরীর ঠাণ্ডা রাখে, বুদ্ধি বৃদ্ধি করে। গরম আবহাওয়াতে উপকারী এবং ঠাণ্ডা আবহাওয়ার পক্ষে অনুকূল হয়। এ ছাড়াও পিপাসা নিবারণ করে, মাথা ব্যথা দূর করে। আবার এটি স্বচ্ছন্দে গিলা যায়।

এ হাদীস থেকে বুঝা যায়, যদি কোন পাত্রে বিভিন্ন খাবার থাকে, তাহলে নিজের সামনে ছাড়া অন্যের দিক থেকেও কোন প্রিয় জিনিস নেয়া যায়। শর্ত হচ্ছে, অন্য কারো যেন অপছন্দ না হয়। লাউয়ের টুকরা তালাশ করার কারণ হলো, সে সময় তরকারীতে ঝোল বেশি দেয়ার নিয়ম ছিল। কারণ, রাসূলুল্লাহ ও তরকারিতে ঝোল বেশি দিতে উৎসাহ দিতেন- যাতে প্রতিবেশীর ঘরে হাদিয়া পাঠানো যায়।

We gather from this that if there are many things in a plate, then it is permissible to take a thing which one likes from the other side of the plate, provided the next person does not feel offended. The reason for searching for pieces of gourd is because it was the custom to have more gravy in the curry. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam also advised us to have more gravy in the curry so that the neighbours may also benefit.

এ হাদীসের শিক্ষা হলো, রান্না করার বিষয়ে দৃষ্টি রাখা, তদারকি করা তাওয়াক্কুল এবং যুহদের বিপরীত নয়; বরং পরিমিত ব্যয় ও অল্পেতুষ্টি লাভে সহায়ক।

The 'ulama have mentioned many benefits of gourd (dubba-dodhi- kadu). Its benefits are also mentioned in the books of tibb. It strengthens the brain and senses.

রাসূলুল্লাহ (সাঃ) এর সাথে আনাস (রাঃ) এরও দাওয়াত ছিল। অথবা তিনি রাসূলুল্লাহ (সাঃ) এর খাদিম হিসেবে গিয়েছিলেন। এতে দোষের কিছু নেই যদি দাওয়াতদাতা অসন্তুষ্ট না হয়।

Sayyidina Anas Radiyalahu 'Anhu may have also been invited or may have accompanied Sayyidina Rasululluh Sallallahu 'Alayhi Wasallam. There is no harm if one accompanies an invited guest to an invitation provided the host does not feel offended. Sayyidina Anas Radiyalahu 'Anhu saying, that from then on he began loving gourd, shows the love the Sahabah Radiyalahu 'Anhum had for Sayyidina Rasululluh Sallallahu 'Alayhi Wasallam.

True love demands that every deed of the beloved is loved and every word has a place in the heart. The degree of love will determine the ardour of the effects of the beloved. What glory Allah has! Today the ones who claim to love Sayyidina Rasululluh Sallallahu 'Alayhi Wasallam do not like to make their appearance like him or even imitate him.
Observe the disparity of the path that from where to where it is

হালওয়া মিষ্ট বস্তু, মিষ্টি জাতীয় জিনিস, মিষ্টান্ন। সাধারণ মানুষ যেসব মিষ্টি খাবার তৈরি করে তাকেই মূলত হালওয়া বলে। আর মূল অর্থের দিকে লক্ষ্য করলে এর আওতায় মিষ্টি ফলমূলও পড়ে, তথাপিও প্রচলিত পরিভাষা হিসাবে এটা হালওয়ার অন্তর্ভুক্ত নয়। ‘হালওয়া’ বলতে গুড়, চিনি, মধুকেও বুঝায় এবং এর দ্বারা প্রস্তুত মিষ্ট খাদ্যসমূহকেও বুঝিয়ে থাকে।

Halva here apparently means anything sweet. Some are of the opinion that it is a special type of halva that is made of sweetmeats and ghee The first person to present halva to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. was Sayyidina 'Uthman Radiyallahu. 'Anhu. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam liked it. This halva was made of flour, ghee and honey. Sugar was not commonly used in those times. Sweetening agents were derived from honey or dates.

অত্র হাদীস দ্বারা প্রমাণিত হলো যে, আগুনে তৈরি খাবার খেলেও ওযু ভঙ্গ হয় না। তবে অন্য হাদীস দ্বারা আগুনে পাক করা খাদ্য খেলে ওযু নষ্ট হয়ে যায় বলেও প্রমাণিত রয়েছে। কিছু সংখ্যক সাহাবী ও তাবিয়ীর মতামতও এটাই। তবে চার খলীফা এবং অধিকাংশ মুহাদ্দিসগণের মতে আগুনে তৈরি খাবার খেলেও ওযু ভঙ্গ হয় না। তাঁরা বলেন, যে সকল হাদীস থেকে ওযু ওয়াজিব হওয়ার কথা উল্লেখও হয়েছে, সেগুলো রহিত হয়ে গেছে।

It is found in some ahaadith that things cooked on fire nullifies the wudhu. This was also the madh-hab of the 'ulama mutaqaddimeen. The madh-hab of the Khulafaa-rashideen, the four imaams and the majority ogf the Ulema is that those ahaadeeth wherein the necessity of Wudu is mentioned has been abrogated. This hadith of Sayyiditina Umm Salamah Radiyallahu 'Anha also supports the madh-hab of the majority that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudhu again (after eating the cooked meat) before s-alaah.

এ হাদীসের আলোকে বুঝা যায়, একা বা জামা’আতবদ্ধভাবে মসজিদে পানাহার করা বৈধ, তবে মসজিদের পবিত্রতা-পরিচ্ছন্নতা রক্ষা করতে হবে।

From this we find that it is perrnissible to eat and drink in the masjid, on condition that the masjid does not become untidy, otherwise it is makruh to do so. It is possible that this was at the time of i'tikaaf (in Ramadaan). It was the practice of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to observe i'tikaaf every year, and at that time it is obvious that one eats in the masjid.

তাঁর দু’হাত ধূলিময় হোক। শাদিক বিবেচনার হিসেবে এটা বদদু’আ। অর্থাৎ- সে দরিদ্র ও নিঃস্ব হয়ে যাক। তবে এখানে বদদু’আ উদ্দেশ্য নয়। আরবি ভাষায় ধমক, তিরস্কার ও আক্ষেপমূলক বাক্য হিসেবে এ শব্দগুলো ব্যবহৃত হয়; এখানে এটাই উদ্দেশ্য।

There are a few important matters to be discussed here. The first is that Sayyidina Mughirah Radiyallahu 'Anhu became a guest of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The 'ulama give two meanings to this. This is also strengthened by other narrations. One is that the word 'together' (with) is extra. The object is that I became a guest of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. As a host he had a side portion roasted and cut pieces from the meat and gave me to eat. The narration in Tirmidhi is more appropriate to this subject.

The narration in Abu Daawud on this is clear and the words mentioned are this: 'I became a guest of Rasulullah Sallallahu 'Alayhi Wasallam'. Th, second meaning is that Sayyidina Rasulullah Sallailahu 'Alayhi Wasallam and I were the guests of a third person. The word 'together, in the narration supports this. In this case, for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam to cut the meat and feed the guest was to create love and brotherhood. Some have written a third meaning: I invited Rasulullah Sallallahu 'Alayhi Wasallam to be my guest'.

This is not true. According to this humble servant it is more correct that: 'I was the guest of Rasulullah Sallallahu 'Alayhi Wasallam and Rasulullah Sallallahu 'Alayhi Wasallam and other guests were invited'. As was the general custom that respected people were invited with their servants and guests. In this manner there will be no contradiction between the narrations of Abu Daawud and Tirmidhi. In reality he was the guest of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and because of an invitation to Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and his guests, he and Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam were both the guests of another person.

The second question in the narrations of Abu Daawud and Bayhaqi is that it has been prohibited to cut with a knife. The 'ulama of hadith have summed up both hadith in many ways. The easiest is, that it has been prohibited to use a knife for eating purposes. If the meat is not cooked well (tender), there is no harm in first cutting it and then eating it with the hand. As a general rule in law, where a thing is found to be both permitted and prohibited, and there is no sound reason for adopting it, then according to the basis of law the prohibition shall be given preference.

This is an independent view of law. Some 'ulama have written, the hadith in which it has been prohibited is mentioned in the following terms (words): 'Do not cut meat with a knife. This is the way of the 'Ajamis (non-believers)'. We gather that the prohibition is in following the ways of the non-believers. There is no prohibition using a knife. We have been prohibited in thousands of ahaadith imitating the non-believers. The third question is the words that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said about Sayyidina Bilaal Radiyallahu'Anhu. The words were an admonition.

The meanings of such words are not intended, but are used to reproach someone. These types of words are used in every language when scolding someone. Although some 'ulama have taken the literal meaning of the words because they are the words of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In reality it was only to reproach, the reason being that when the Messenger of Allah Sallallahu 'Alayhi Wasallam is busy attending toa guest, then the ahaan should not be given. It was better to wait till they had finished, as there was still room for performing salaah a little later.

The fourth question is about trimming the moustache. The meaning is clear as stated in the explanation of the hadith that the moustache of Sayyidina Mughirah Radiyallahu 'Anhu had grown long. Instead of a comb Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said a miswaak must be put to trim the moustache. Some of the commentators on hadith say that the moustache of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam is meant here, but in the narration of Abu Daawud it is clearly stated that: 'My moustache had become long which Rasulullah Sallallahu 'Alayhi Wasallam then trimmed'.

In different ahaadith this is mentioned in different wordings. It has been stated: 'Let the beards grow long'. And it has been stressed very much that the moustache be cut short. For this reason a group of 'ulama say it is sunnah to shave the moustache. The research of the majority of the 'ulama show that it is sunnah to cut the moustache short. It should be cut so short that it is nearest to shaving.

মানুষের ক্ষেত্রে কুনুই থেকে আঙ্গুলের আগ পর্যন্তকে যিরা বলে। গরু ও বকরীর ক্ষেত্রে বাহু বলতে রানকে বুঝায়। এখানে বাহু বলতে রান উদ্দেশ্য।

Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam has encouraged the use of the teeth to eat. It is related in the hadith, that it should be torn and eaten, because it digests properly and it is more suitable to the body.

This was a mu'jizah (miracle) of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. In Musnad Ahmad, a similar incident is narrated from Sayyidina Abu Raafi' Radiyallahu 'Anhu. This incident apparently happened to both of them. There is nothing surprising because there are many such incidents found in the life of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, which Qaadi 'Iyaad has mentioned in his book 'Shifaa'. Sayyidina Abu Ayyub Ansaari Radiyallahu 'Anhu once invited Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam and Sayyidina Abubakr Radiyallahu 'Anhu and prepared food that was enough for two people only. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam requested him to invite thirty respected people from among the Ansaar. He invited them and after they had eaten, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: 'Now invite sixty people'. After they had eaten, others were invited. In short, the food was enough for one hundred and eighty people.

Sayyidina Samurah Radiyallahu 'Anhu says: 'Once a bowl of meat was sent to Rasulullah Sallallahu 'Alayhi Wasallam from somewhere. People came to Rasulullah Sallallahu 'Alayhi Wasallam from the morning till evening, and ate from it'.
 

Sayyidina Abu Hurayrah Radiyallahu 'Anhu had a bag with some dates, which were a bit more than ten in number. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam asked him if he had anything to eat? He replied: 'I have a few dates in this bag'. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam took out a few dates from the bag with his mubaarak hands and spread it. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam recited a du'aa, then said: 'Invite ten people at a time and feed them'. In this manner it was sufficient for the whole army. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam returned the dates that were left to Sayyidina Abu Hurayrah Radiyallahu 'Anhu and said: 'Keep on eating from it, but do not turn and empty it'. He kept on eating from it. Sayyidina Abu Hurayrah Radiyallahu 'Anhu says: 'I ate from it during the time of Rasulullah Sallallahu 'Alayhi Wasallam and the khilaafah of Abubakr, 'Umar and 'Uthmaan (Radiyallahu'Anhum). And at times took and gave sadaqah also, the amount of which must have been many maunds (one maund equals forty Seers- approx. 38 kg). At the 'time of the martyrdom of 'Uthmaan, some one took it away from me by force, and I lost it.
 

Sayyidina Anas Radiyallahu 'Anhu says that my mother prepared malidah (a type of cake) at one of the walimahs of Rasulullah Sallallahu 'Alayhi Wasallam. She sent it with me in a cup to Rasulullah Sallallahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam asked me to put the cup down and invite certain people, and also anyone else whom I might meet. I went to invite those people and also sent all those I met, till the rooms and the living quarters of the As-haabus Suffah became full. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Sit in groups of ten ten people and help yourselves'. After all had eaten and filled themselves, Rasulullah Sallallahu 'Alayhi Wasallam told me to pick up the cup. Sayyidina Anas Radiyallahu 'Anhu says: "I cannot say if the cup was more full in the beginning or in the end."
 

There were many such incidents. Qaadi 'lyaad says that these incidents occurred in large gatherings. It is very difficult to describe such happenings differently and those that were present at these gatherings would not have kept silent if these happenings were described incorrectly. In the above, wherein Sayyidina Abu 'Ubayd Radiyallahu'Anhu said that a goat only has two dhiraa (side portions), which was the reason for not getting the opportunity to serve other dhiraa.

According to Mulla 'Ali Qaari, miracles, karamahs, abnormal happenings will only take place when there is complete fanaa and because of the answer of Sayyidina Abu 'Ubayd Radiyallahu 'Anhu, the full attention of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not remain. 'Allaamah Munaawi says that in reality this is a gift from Allab Ta'aala. If he should have faithfully, without question fulfilled the request of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam, it would have remained. But he raised a question which was not appropriate to the situation, therefore the gift terminated.

এ হাদীসে বর্ণিত ঘটনাটি মক্কা বিজয়ের দিন ঘটেছিল। উম্মু হানী (রাঃ) ছিলেন আবু তালীবের মেয়ে এবং রাসূলুল্লাহ (সাঃ) এর চাচাতো বোন। এ ঘটনা থেকে বুঝা যায়, রাসূলুল্লাহ (সাঃ) কত সাধারণ জীবন অতিবাহিত করতেন। আরো জানা যায় যে, যাদের সাথে অন্তরঙ্গ সম্পর্ক থাকে, প্রয়োজনে তাদের কাছে কিছু চেয়ে নেয়া দোষের কিছু নয়।

This incident has been related by Sayyidina Ibn Abbas radiyallahu anhu in more detail. Bayhaqi has narrated a long version of what is briefly mentioned here. “At the time when Makkah was conquered, Sayyidina Rasoolullah sallallahu alaihe wasallam went to the house of Umme Haani radiyallahu anha and asked, ‘Is there something to eat?’

She replied, ‘O’ Messenger of Allah, there is dry bread, and I feel ashamed to present it to you.’

Sayyidina Rasoolullah sallallahu alaihe wasallam said, ‘Do not worry, bring it.’ She presented it. He made them into pieces, soaked them in water and added salt. Sayyidina Rasoolullah sallallahu alaihe wasallam then asked, ‘Have you any curry?’

She replied that there was nothing besides vinegar. He sent for it and poured some over the soaked bread, ate it and thanked Allah. He then said., ‘O’ Umme Haani, the house that has vinegar in it, is never without a curry.”

Allahu Akbar, what a simple life Sayyidina Rasoolullah sallallahu alaihe wasallam led. How wonderful will it be if Allah in his infite mercy and with the intercession of His beloved Rasool also grant us such simplicity. The fact is that food and drink in the eyes of Sayyidina Rasoolullah sallallahu alaihe wasallam was given only such importance, that it was only used when it was required. When necessary, he ate what was available. Eating was looked upon as being means to sustain life, and not as we see it, that the filling of the stomach is more important, and religious deeds are regarded as something of a secondary importance. Their aim in life was to propagate Islam and make a fertile ground for it, and as an obligation and human need to fulfil religious needs. It is also proven from the hadith that where one has an informal relationship with someone, there is no harm in asking for something.

ঝোলের মধ্যে ভিজানো টুকরা টুকরা রুটিকে সারীদ বলা হয়। এ হাদীসে সারীদকে শ্রেষ্ঠ খাদ্য বলা হয়েছে। কারণ, এটা সহজে তৈরী করা যায় এবং তাড়াতাড়ি ভক্ষণ করা যায়। তাছাড়া এটা মজাদারও বটে এবং শক্তিবর্ধক। এসব কারণে গোশত ও রুটি জাতীয় যাবতীয় খাদ্যের মধ্যে সারীদ সর্বশ্রেষ্ঠ।

From this hadith we learn the excellence and superiority of Sayyidatina Aishah radiyallahu anha over the other women, and thareed over other foods. Thareed is a delicacy in which bread is mixed with gravy. Besides being tasty and nourishing, it digests quickly and easily, and has other benefits too. It is a custom in Arabia to eat this delicacy, and was counted amongst the best foods.
 

There are many narrations wherein the excellence of Sayyidatina Aishah radiyallahu anha are mentioned. The Ulama differ in opinion regarding her excellence. Is it over all the women or are some exempted from this? Is she superior to Sayyidatina Khadijah radiyallahu anha and Sayyidatina Fatimah radiyallahu anha or not? Some are of the opinion that Sayyidatina Aishah radiyallahu anha is superior, and some say that Sayyidatina Fatimah radiyallahu anha is superior, while some are of the opinion that Sayyidatina Khadijah radiyallahu anha is the best of them all.
 

According to this humble servant, each is superior in a special manner to another. Sayyidatina Aishah radiyallahu anha is superior in that she was the most beloved of Sayyidina Rasoolullah sallallahu alaihe wasallam for her jurisprudence, and that a part of the Qur’aan was revealed while Sayyidina Rasoolullah sallallahu alaihe wasallam was resting in her lap. Sayyidatina Khadijah radiyallahu anha is superior as she was the first to accept Islam, and the first wife of Sayyidina Rasoolullah sallallahu alaihe wasallam, and due to many other virtues she is superior. Sayyidatina Fatimah radiyallahu anha is superior as she is the beloved and darling child of Sayyidina Rasoolullah sallallahu alaihe wasallam. She is also the leader of the women in Jannah.

The object of Imam Tirmizi in mentioning this narration is to show that Sayyidina Rasoolullah sallallahu alaihe wasallam loved thareed. We gather from different narrations that Sayyidina Rasoolullah sallallahu alaihe wasallam ate thareed regularly.

আবু হুরায়রা (রাঃ)-এর বর্ণনার আলোকে বুঝা যায়, রাসূলুল্লাহ (সাঃ) ইসলামের প্রথম দিকে আগুনে রান্না করা জিনিস খেলে ওযূ করতেন। তাই তিনি পনীর খেয়ে ওযূ করেছেন। পরে এ হুকুম পরিবর্তন হয়ে যায়। তাই রাসূলুল্লাহ (সাঃ) বকরীর গোশত খেয়েও পুনরায় ওযূ করেননি।

In the early stages of Islam, wudhu would become nullified after taking food and drink cooked on fire. Later this law was abrogated. It is possible that Sayyidina Rasoolullah sallallahu alaihe wasallam performed wudhu after eating cheese in the days when wudhu became nullified after eating things that were cooked on fire, or he may have performed wudhu due to some other reason. For example, he may have performed wudhu again whilst still being in the state of wudhu, or due to some reason the wudhu may have become invalid. From the explanation given by Sayyidina Abu Hurairah radiyallahu anhu we gather that in the early stages of Islam, Sayyidina Rasoolullah sallallahu alaihe wasallam performed wudhu after eating things cooked on fire. Later this law was abrogated, that is why he did not perform wudhu after eating the mutton.

যে ভোজের আয়োজন বিবাহের পর করা হয়, নবদম্পতির প্রথম মিলনের পর যে খুশির খানা তৈরী করা হয়, সেটিকে ওলীমা বলে।

খাইবারের যুদ্ধে সপ্তম হিজরীর মুহাররম মাসে সাফিয়্যা মুসলিমদের হাতে বন্দী হন। অতঃপর রাসূলুল্লাহ (সাঃ) তাঁকে আযাদ করে দিয়ে বিয়ে করে নেন। এ সফরে খাইবার থেকে ফেরার পথে ওলীমা অনুষ্ঠান আয়োজন করেন। ওলীমা করা হয়েছিল হায়স, খেজুর ও ছাতু দ্বারা। হায়স হলো খেজুর, ঘি ও পনীর দ্বারা তৈরী এক প্রকার হালুয়া।

Saweeq (sattu) is a drink made of parched barley. Sayyidatina Safiyyah bint Huyay ibn Akhtab radiyallahu anha was from a Jewish family and from among the offsprings of Haroon alaihis salaam. In the year AH 7, after the Battle of Khaibar, she was taken as a slave. Sayyidina Rasoolullah sallallahu alaihe wasallam freed, and married her. Sayyidina Rasoolullah sallallahu alaihe wasallam once said to her, “Your grandfather (Haroon alaihis salaam) was a prophet. Your (great) uncle (Musa alaihis salaam) was a prophet, and your husband is a prophet.”

The waleemah was made whilst on a journey. What was served in the waleemah? Different sayings are narrated in the ahaadith. In some, it is narrated that hays, which is a type of sweet dish, was served. In some, cheese is mentioned. It is apparent that they were on a journey and whatever was available, at breakfast time, in the possession of Sayyidina Rasoolullah sallallahu alaihe wasallam and his close associates, was included in the waleemah. (Waleemah is a feast normally held on the day after the wedding.)

 It is said that this is a part of the incident which is mentioned in the books of hadith on the subject of the Battle of Khandaq, wherein a miracle of Rasoolullah sallallahu alaihe wasallam is also mentioned. Sayyidina Jabir radiyallahu anhu says, “I saw the sign of hunger on Rasoolullah sallallahu alaihe wasallam. I went home and asked if there was some food. We had a lamb, and ; some barley in a bag. I slaughtered the lamb and my wife ground the barley into flour. The meat was put in a pot to cook and I went to Rasoolullah sallallahu alaihe wasallam and quietly said to him, ‘Some food is ready.’ I invited Rasoolullah sallallahu alaihe wasallam and a few companions.

Upon hearing this Rasoolullah sallallahu alaihe wasallam announced to all those present at the trench, who numbered to about a thousand, that there was an invitation at the house of Jabir, and all were invited. Rasoolullah sallallahu alaihe wasallam told me not to remove the pot from the fire and not to prepare the bread till he came. When Rasoolullah sallallahu alaihe wasallam came, he made damm (prayed then blew) on the pot, as a result there was so much barakah that curry kept on coming out of the pot, and bread was being made from the dough. I swear by Allah that the thousand people ate and went away but the curry kept coming out of the pot, and bread was continuously being made from the dough.”