Concept of Bidah in Islam

Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly. Definition of Bid'ah  Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger. [Tirmizi chapter Il] Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah. (Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee). Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example: To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc. [Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi] Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic). (Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab). Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good). (Fathul Bari chap on Taravi by Hafidhh Asqalani). Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally. (Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya). From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation. Definition of BID'AH SAYYIAH Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace] Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'. [Mishkat Muslim, Bukhari chapter Ihtisam] The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah. RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers." [Bukhari & Muslim, Kitaab-ul-Haudh] From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith. A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah] The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc. RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire." [Muslim chapter Al-jumah] An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'. [Kitaab-ur-Rooh chap10] PROOF OF BID'AH HASANA Allah Ta'ala says in the Holy Qur'an: "And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them" Surah Al Hadeed, verse 27" This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them. RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished." (Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven). This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward. Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way. There are many examples, but for the moment we shall highlight two: Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah") ["Bukhari, Kitab Tahajud"] This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise. Ibn Hajr writes in his commentary to worship at a set time is permissible. [Fathul bari by Hafidhh Asqalani] 2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah] Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive. Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh] Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things. 1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana. 2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho. This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana. During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected." (Bukhari in Kitaab Fadhaa il-ul-Qur'an). The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een. During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu. ['Bukhari in Fadhaa il-ul-Qur'an'] Some examples of Bid'ah Hasana. Punctuation in the Qur'an Names of Surahs written in the Qur'an Mihrabs in the Masjid Minarets of Masjid Taqleed of the four schools of Fiqh Fixing congregational prayer times with the clock times These are all Bid'ah Hasana and have been accepted by the whole of the Ummah. In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an. So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan? In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this? In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah? Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia. These are some new actions done by the Sihaba and the pious which were not counted as Bidah Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)". [Ibn Taimiyyah in Al-Tawasul page 90] Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam) It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam) A few examples of these are: Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings). [Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah] All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum. The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.' Firstly: Not all the things mentioned earlier were started by the Companions. Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah] [Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah] According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so. In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.

Placing Hands in Namaz

There are some who claim that placing the hands below the navel whilst performing the prescribed prayers is either of a weaker opinion than that of placing the hands upon the chest or has no evidence. This chapter will address this issue in the light of the Sunnah and prove that this false claim has absolutely no foundation. According to Imam Abu Hanifah (Allah be well pleased with him), it is part of the Sunnah for a man performing the ritual prayer, Salaah, to place his hands beneath the navel. Many companions of the Prophet (May Allah bless him and grant him peace), and their students (Tabi’een) performed their Salaah in this manner. Imam Tirmidhi writes that it is Sunnah to place one hand over the other but there are different opinions amongst the companions and their students regarding the actual positioning of the hands. (Tirmidhi Chapter Watalya’meen alashimal). Qadhi Shawkani writes that there existed different opinions amongst the scholars regarding the positioning of the hands during Salaah. The following consider it correct to place the hands beneath the navel; Imam Abu Hanifah, Sufiyan Thawri, Is-haaq-bin Rahwia and Abu Is-haaq. (Nal-ul-Awatar, Chapter: WazalyAmin alashimal). The aforementioned scholars were outstanding in the field of Hadith sciences and clearly knew the differences between authentic, acceptable, weak and fabricated narrations. Furthermore, if the Ahadith stating that the hands should be placed beneath the navel were fabricated then why would Imam Ahmed, Yahya bin Mo’een, the teacher of both Imam Bukhari and Imam Muslim practice these narrations?Evidence about the validity of placing the hands below the navel during the prayer  Imam Ahmed bin Hanbal writes: Ali said that it is a sunnah to place one hand over the other and beneath the navel. (Musnad Ahmed bin Hanbal also Dar Qutni, Abu Dawud, Chapter: Watul-YAmin Alashimal). Imam Ibn Abi Shayba writes : Alqamah reported from his Father that the Prophet (May Allah bless him and grant him peace), would place his right hand over his left and beneath the navel. Imam Ibrahim says that Ali said it is a sunnah to place your hands beneath the navel during the Salaah. (Musannaf Ibn abi Shaeba, chapter ‘Ashimal bin-YAmin’). Alama Ibn Hazm writes that the hands should be placed beneath the navel and Anas reported that there are three things which are Sunnah : 1. Not to delay the opening of the fast (during Ramadhan) 2. To close the fast at the very last minute 3. To place the hands beneath the navel during the prayer. (Muhalla, chapter ‘Wat-ul-YAmin’ Ibn Hazm). The aforementioned narrations prove that it is an established Sunnah to place the hands beneath the navel. These Ahadith are neither weak nor fabricated as Ibn Hazm would have declared them as being such because Imam Dar Qutni was in strong opposition to the Hanafi School of thought.Evidence about the validity of placing the hands upon the chest during the prayer  Wyle says I saw that the Prophet (May Allah bless him and grant him peace) was performing his prayers with his hands placed upon his chest. (Sahih Ibn Khuzaymah, chapter on Salaah). We respond to the above narration with the observation that it is neither present in Muslim nor Bukhari. It is amazing how people who rigorously promote Bukhari and Muslim, as the only book to follow for Sunnah will quickly use a Hadith that doesn’t appear in either, just as long as they feel it will win them an argument! A close examination of the Hadith in question will show who is following a Sahih Hadith and who is blindly following the mistakes of their scholars - who have the audacity to criticise scholars of the orthodox four schools of fiqh but don’t see their own glaring mistakes. Secondly, the main narrator of this Hadith; Muammal-bin-Isma’il has been criticised by the scholars of Hadith (muhadtheen). Imam Dhahabi and Ibn Hajar Asqalani write that Imam Bukhari said that Muammal-bin-Isma’il was amongst the Mukirul Hadith (deniers of Hadith). Imam Abu Khatim, Imam Abu Zhara, Imam Saje, Imam Ibn Sa’ad, Hafidhh Marwaze and Dar Qutni all consider Muammal-bin-Isma’il as having a weak memory. When informing others of Hadith Muhammad bin Isma’il would make many mistakes . He has known to have burnt his books and hence made errors in transmitting his Hadith from memory. He also made erroneous claims by stating that he heard many of his narrations from the great scholars, whereas he had not done so. Only some scholars, such as Ibn Habban and Ibn Khuzayma claim that he was a knowledgeable scholar. (Mezan-ul-Itidal Tahzeeb-ul-Tahzeeb, biography of Muammal-bin-Isma’il by Imam Dhahabi and Hafidhh Ibn Hajar Asqalani). Alama Ghulam Rasool Sa’eedi writes that Imam Bayhaqi wrote another two Ahadith in his book, Sunan, regarding the placement of the hands upon the chest during the Salaah. However, neither of these Ahadith are authentic as their narrators have been criticised by the scholars of Hadith. We will look at each one in turn.*First Hadith: One of the narrators of the Hadith is Muhammad bin Hujjar, whom Imam Dhahabi writes as having been criticised. Notably, he did not fit the criterion that Imam Bukhari has for accepting Hadith from someone. Imam Bukhari says that it is impermissible to accept any Hadith narrated by him because he narrates doubtful Ahadith from his uncle. The other narrator of that Hadith is Umm -Jabbar, she is unknown. Imam Bayhaqi wrote himself that this Hadith is weak.*Second Hadith: The second narrator is known as Ibn Abbas while the main narrator is Ruh bin Musayyib. Imam Ibn Addi says that Ruh bin Musayyib has been criticised by the scholars of Hadith. Imam Ibn Habbaan says that Ruh narrates fabricated Hadith and therefore it is impermissible to accept his narrations. Also Imam Fikri considers Ruh as transmitting unknown Hadith which should not be accepted. (Sharh, Sahih Muslim, Chapter on Wujube Qira’at by Alama Saedi). We close this chapter by stating that there exists no single authentic Hadith proving the permissibility of placing the hands upon the chest during the Salaah.

Travel to Resting Place

When ever Muslims are fortunate enough to travel to Makkah and Madina, i.e. for Hajj or Umrah after visiting the Ka’bah, they would then go towards Madina to visit our Prophet [May Allah bless Him and grant Him peace] blessed resting place. Some people argue that when they do go, they should not intend to see our Prophet’s [May Allah bless Him and grant Him peace] grave, because it is not permissible. They argue, that the people should only intend for Salaah (Prayer) in Masjid-e-Nabawi (Green Dome Mosque) and when they get there they can visit our Prophet [May Allah bless Him and grant Him peace] grave as well. The Ahl-Sunnah believe that it is permissible to make the Intention to travel to visit our Prophet [May Allah bless Him and grant Him peace] grave. We shall, with the help of Allah, provide proof that it is Permissible to travel to our Prophet’s [May Allah bless Him and grant Him peace] grave with Intention to see his grave.Allah Subha nahu wataala says in the Holy Qur’an: When they were unjust to themselves, they come unto thee and ask Allah’s forgiveness’ and the messenger asked forgivingness for them they would have found Allah indeed Oft-returning most merciful. [Surah Al-Nisa verse 64] From this we can say that it permissible to visit our Prophet’s [May Allah bless Him and grant Him peace] grave. Some people say that this Ayat was only applicable when our Prophet [May Allah bless Him and grant Him peace] was alive but not now. The answer to this doubt is that he (May Allah bless him and grant him peace) is still alive in his grave, to go to see his grave is same as going to see him alive. Proof from Hadith Imam Muslim writes when Prophet (May Allah bless him and grant him peace) went to Mir’aaj, he saw Prophet Musa [May Allah bless him and grant Him peace] was standing in his grave performing Salaah. (Muslim, Chapter on Fadil Mousa) Qadi Shawkani writes: “Some of the highest scholars say that our Prophet [May Allah bless Him and grant Him peace] is alive in his grave” So then it would make it the same as travelling to see our Prophet [May Allah bless Him and grant Him peace] when he was alive. [Nayl-lul-Avtar chap Al-Hajj by Qadi Shawkani]  Our Prophet [May Allah bless Him and grant Him peace]’s companions used to travel to his grave. Hafidhh Ibn Taymiyyah writes: Abdullah Ibn Umar, radiallahu unho, when he would return from travelling, he would visit the grave of Prophet [May Allah bless Him and grant Him peace]. [Hafidhh Ibn Taymiyyah in Al-Tuwassul and Iqtidah Seratul Mustaqeem Chapter Zirah Qabar un Nabi Muatta Imam Muhammad chapter on Hajj] Hafidhh Ibn Kathir writes: Ka’ab (Ta’bee) said to Aysha radiallaho unha that 70,000 angels visit the grave of our Prophet (Sallallahu’ alaihi wa sallam’s) in the morning and the same in the evening who recite Durood (Blessing) on our Prophet (Sallallahu’ alaihi wa sallam.)Tafsir Ibn Kathir, Surah Al-Ahzab under verse 56  Hafidhh Ibn Taymiyyah’s statement which he stated in his book called Ar-rad-ul-akh-Nai that it is not permitted to travel to visit the grave of our Prophet Sallal lahoalihi wasallam is derived from Hadith about travelling: You can travel to the three Mosques, i.e. Haramain in Makkah, Masjid Nabwi in Madina, Masjid Aqsa in Jerusalem , the real meaning of this hadith would be that no one can say to pray in this or that Mosque is more rewarded. The understanding of Hafidhh Ibn Taymiyah is wrong about visiting our Prophet [May Allah bless Him and grant Him peace] grave. Imam Abu Hanifahh Rahmatulah writes that when a person attends the grave of our Prophet [May Allah bless Him and grant Him peace] the person should face the grave and make du’a. [Musnad, Imam Abu Haneefa chap Hajj] Qadi Shawkani writes that: After our Prophet [May Allah bless Him and grant Him peace] passed away Bilal radi Allah ho moved to Syria (Sham), one night in his dream our Prophet Sallal laho alhi wasallam said Oh Bilal what kind of friendship is this that you do not come to see me. When Bilal radi allaho unho woke up in the morning, he made his way towards our Prophet (Sallallahu’ alaihi wa sallam.) At that time his intention was to go to our Prophet [May Allah bless Him and grant Him peace] grave, quite a lot of the (Sahabas) Companion were alive at that time but none of them said that this is Haram, this event is (Sanad Jayyead) true. From this we learn that to have intention to visit our Prophet [May Allah bless Him and grant Him peace] grave is permissible. [Nail lau tahri chptr Hajj By Qadi Showkanee. Hafidhh Ibn Athir also writes this event as well.] Allamah Ibn Jawzi writes that: Our Prophet [May Allah bless Him and grant Him peace] said: To come and see me while I am alive, is called Hijrat, and it is the same as to come to see me after I have passed away. [Talbis-Iblis page 200] Muslims have been travelling to visit our Prophet’s [May Allah bless Him and grant Him peace] grave from the beginning and will do so till the end. When Muslims reach our Prophet [May Allah bless Him and grant Him peace] grave they read their sallams and make Du'a through (Waseela) our Prophet [May Allah bless Him and grant Him peace] - and they also make Du'a that help us on the day of Judgement, and this is all permissible. Hafidhh Ibn Qayyim writes: ‘Whenever you are present at our Prophet [May Allah bless Him and grant Him peace] grave, cry as much as you can when you are making your Du’as. Because on the day of Judgement your tears will be weighed in the scales, to visit our Prophet [May Allah bless Him and grant Him peace] grave is the best thing you can do to receive a very high reward than any other. [Qaseedah-Nu-numia page 180 by Hafidhh Ibn Qayyim]  Shaykh Alawi Maliki writes: That some people have wrongly interpreted what Imam Malik Rahamatullah has stated: He said that: ‘I do not like people saying that I have visited the Ka’ba, or that I have visited our Prophet [May Allah bless Him and grant Him peace] grave. The answer to this is that Imam Malik Rahmatullah did not say: do not visit our Prophet [May Allah bless Him and grant Him peace] grave, he did not like the word Ziarah as Ibn Rusan Maliky wrote on this that the word visit (Ziyarah) is used when addressing ordinary deceased, so this is not suitable for our Prophet (Sallallahu’ alaihi wa sallam.)[Shifa-Al-Favar page 130 by Shaykh Alawiy al Maliki Makki] Hafidhh Asqalani says that: The Scholars have said, “How can Hafidhh Ibn Taymiyyah say that it is Haraam to visit our Prophet [May Allah bless Him and grant Him peace] grave”. In this instance the Scholars have really rebuked Hafidhh Ibn Taymiyyah. And on this saying of Hafidhh Ibn Taymiyyah it created a lot of disagreement between the Ummah. As all the Scholars agree unanimously that it is permitted to travel to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. The evidence Hafidhh Ibn Taymiyyah gave was of Imam Maliks saying that he did not like people saying that they have visited our Prophet (Sallallhu’ alaihi wa sallams) grave. As the Maliki Scholars have cleared this by saying that Imam Malik did not like the word Visit (Ziyarah) being used, he was not against the actual visiting of the grave. Imam Malik knew about visiting our Prophet (Sallallhu’alaihi wa sallams) grave is the best sort of worship you can do to become closer to Allah Ta’ala. And he also knew that the whole of the Ummah is together on this issue. [Fathul Bari chapter Al-Masajid by Hafidhh Asqalani] Qadi Shawkani says: That there are a lot of different Fatwa’as on visiting our Prophet’s grave (Sallallhu’ alaihi wa sallam.) It is permitted by the majority of them, In the eyes of Maliki, and some of the others it is Wajib to visit, to Hanafis it is very close to being Wajib to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. And Hafidhh Ibn Taymiah says it is not permitted to travel to visit the grave intentionally. Some of the Hambaly Scholars have rebuked Hafidhh Ibn Taymiah on this. [Nayl-ul-Awtar chapter Hajj By Qadi Showqani] From all this we can say it is permitted to travel with the intention to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. Only Hafidhh Ibn Taymiyyah and some people are against it, so we cannot follow Hafidhh Ibn Taymiyyah’s saying, but to follow the great noble people of the Ummah. I make Du’a that may Allah Subha Nahu Wata'ala take all the Muslim’s to Makkah and Madina, and on the day of Judgement may they get help from our Prophet [May Allah bless Him and grant Him peace] (To do their Intercession) Amin.

ayatul kursi benefits

Bismillaahir Rahmaanir Raheem

Allahu laaa ilaaha illaa huwal haiyul qai-yoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zallazee yashfa'u indahooo illaa be iznih; ya'lamu maa baina aideehim wa maa khalfahu
m; wa laa
yuheetoona beshai 'immin 'ilmihee illa be maa shaaaa; wasi'a kursiyyuhus samaa waati wal arda wa la ya'ooduho hifzuhumaa; wa huwal al    

40 Rabbana best duas from holy quran

1. Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing [2:127]
   
   Rabbana taqabbal minna innaka antas Sameeaul Aleem
   رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ العَلِيمُ
2. Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful [2:128]
   
   Rabbana wa-j'alna Muslimaini laka wa min Dhurriyatina 'Ummatan Muslimatan laka wa 'Arina Manasikana wa tub 'alaina 'innaka 'antat-Tawwabu-Raheem
   رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
3. Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire [2:201]
   
   Rabbana atina fid-dunya hasanatan wa fil 'akhirati hasanatan waqina 'adhaban-nar
   رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
4. Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk [2:250]
   
   Rabbana afrigh 'alaina sabran wa thabbit aqdamana wansurna 'alal-qawmil-kafirin
   
   رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْراً وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى القَوْمِ الكَافِرِينَ
5. Our Lord! Condemn us not if we forget or fall into error [2:286]
   
   Rabbana la tu'akhidhna in-nasina aw akhta'na
   رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا
6. Our Lord! Lay not on us a burden Like that which Thou didst lay on those before us [2:286]
   
   Rabbana wala tahmil alaina isran kama hamaltahu 'alal-ladheena min qablina
   رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا
7. Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith [2:286]
   
   Rabbana wala tuhammilna ma la taqata lana bihi wa'fu anna waghfir lana wairhamna anta mawlana fansurna 'alal-qawmil kafireen
   رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
8. Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure [3:8]
   
   Rabbana la tuzigh quloobana ba'da idh hadaitana wa hab lana milladunka rahmah innaka antal Wahhab
   رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
9. Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise. [3:9]
   
   Rabbana innaka jami'unnasi li-Yawmil la raiba fi innallaha la yukhliful mi'aad
   رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ
10. Our Lord! We have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire [3:16]
    
    Rabbana innana amanna faghfir lana dhunuubana wa qinna 'adhaban-Naar
    رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ
11. Our Lord! We believe in what Thou hast revealed, and we follow the Messenger. Then write us down among those who bear witness [3:53]
    
    Rabbana amanna bima anzalta wattaba 'nar-Rusula fak-tubna ma'ash-Shahideen
    رَبَّنَا آمَنَّا بِمَا أَنزَلَتْ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَِ
12. Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith [3:147]
    
    Rabbana-ghfir lana dhunuubana wa israfana fi amrina wa thabbit aqdamana wansurna 'alal qawmil kafireen
    ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَِ
13. Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire [3:191]
    
    Rabbana ma khalaqta hadha batila Subhanaka faqina 'adhaban-Naar
    رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
14. Our Lord! Any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers! [3:192]
    
    Rabbana innaka man tudkhilin nara faqad akhzaytah wa ma liDh-dhalimeena min ansar
    رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ
15. Our Lord! We have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed [3:193]
    
    Rabbana innana sami'na munadiyany-yunadi lil-imani an aminu bi Rabbikum fa'aamanna
    رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا
16. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous [3:193]
    
    Rabbana faghfir lana dhunoobana wa kaffir 'ana saiyi'aatina wa tawaffana ma'al Abrar
    رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأبْرَارِ
17. Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise [3:194]
    
    Rabbana wa 'atina ma wa'adtana 'ala rusulika wa la tukhzina yawmal-Qiyamah innaka la tukhliful mi'aad
    رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَاد
18. Our Lord! We believe; write us down among the witnesses [5:83]
    
    Rabbana aamana faktubna ma' ash-shahideen
    رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
19. O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs) [5:114]
    
    Rabbana anzil 'alaina ma'idatam minas-Samai tuknu lana 'idal li-awwa-lina wa aakhirna wa ayatam-minka war-zuqna wa anta Khayrul-Raziqeen
    رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاء تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ
20. Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost [7:23]
    
    Rabbana zalamna anfusina wa il lam taghfir lana wa tarhamna lana kunan minal-khasireen
    رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ
21. Our Lord! Send us not to the company of the wrong-doers [7:47]
    
    Rabbana la taj'alna ma'al qawwmi-dhalimeen
    رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ
22. Our Lord! Decide Thou between us and our people in truth, for Thou art the best to decide [7:89]
    
    Rabbanaf-tah bainana wa baina qawmina bil haqqi wa anta Khairul Fatiheen
    رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَاتِحِينَ
23. Our Lord! Pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will) [7:126]
    
    Rabbana afrigh 'alaina sabraw wa tawaffana Muslimeen
    رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
24. Our Lord! Make us not a trial for those who practise oppression; And deliver us by Thy Mercy from those who reject (Thee) [10:85-86]
    
    Rabbana la taj'alna fitnatal lil-qawmidh-Dhalimeen wa najjina bi-Rahmatika minal qawmil kafireen
    رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ ; وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ
25. O our Lord! Truly Thou dost know what we conceal and what we reveal: for nothing whatever is hidden from Allah, whether on earth or in heaven [14:38]
    
    Rabbana innaka ta'lamu ma nukhfi wa ma nu'lin wa ma yakhfa 'alal-lahi min shai'in fil-ardi wa la fis-Sama'
    رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللّهِ مِن شَيْءٍ فَي الأَرْضِ وَلاَ فِي السَّمَاء
26. O our Lord! And accept my Prayer [14:40]
    
    Rabbana wa taqabbal Du'a
    رَبَّنَا وَتَقَبَّلْ دُعَاء
27. O our Lord! Cover (us) with Thy Forgiveness - me, my parents, and (all) Believers, on the Day that the Reckoning will be established! [14:41]
    
    Rabbana ghfir li wa li wallidayya wa lil Mu'mineena yawma yaqumul hisaab
    رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
28. Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way! [18:10]
    
    Rabbana 'atina mil-ladunka Rahmataw wa haiyi lana min amrina rashada
    رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا
29. Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds [20: 45]
    
    Rabbana innana nakhafu ai-yafruta 'alaina aw any-yatgha
    رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَى
30. Our Lord! We believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy [23: 109]
    
    Rabbana amanna faghfir lana warhamna wa anta khairur Rahimiin
    رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ
31. Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,- Evil indeed is it as an abode, and as a place to rest in [25: 65-66]
    
    Rabbanas-rif 'anna 'adhaba jahannama inna 'adhabaha kana gharama innaha sa'at musta-qarranw wa muqama
    رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا
32. O my Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous [25:74]
    
    Rabbana Hablana min azwaajina wadhurriy-yatina, qurrata 'ayioni wa-jalna lil-muttaqeena Imaama
    رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
33. Our Lord is indeed Oft-Forgiving Ready to appreciate (service) [35: 34]
    
    Rabbana la Ghafurun shakur
    رَبَّنَا لَغَفُورٌ شَكُورٌ
34. Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! [40:7]
    
    Rabbana wasi'ta kulla sha'ir Rahmatanw wa 'ilman faghfir lilladhina tabu wattaba'u sabilaka waqihim 'adhabal-Jahiim
    آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ
35. And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement [40:8-9]
    
    Rabbana wa adhkhilhum Jannati 'adninil-lati wa'attahum wa man salaha min aba'ihim wa azwajihim wa dhuriyyatihim innaka antal 'Azizul-Hakim, waqihimus saiyi'at wa man taqis-saiyi'ati yawma'idhin faqad rahimatahu wa dhalika huwal fawzul-'Adheem
    رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُم وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ وَقِهِمُ السَّيِّئَاتِ وَمَن تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
36. Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed [59:10]
    
    Rabbana-ghfir lana wa li 'ikhwani nalladhina sabaquna bil imani wa la taj'al fi qulubina ghillal-lilladhina amanu
    رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا
37. Our Lord! Thou art indeed Full of Kindness, Most Merciful [59:10]
    
    Rabbana innaka Ra'ufur Rahim
    رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ 
38. Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal [60:4]
    
    Rabbana 'alaika tawakkalna wa-ilaika anabna wa-ilaikal masir
    رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
39. Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise [60:5]
    
    Rabbana la taj'alna fitnatal lilladhina kafaru waghfir lana Rabbana innaka antal 'Azizul-Hakim
    رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
40. Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things [66:8]
    
    Rabbana atmim lana nurana waighfir lana innaka 'ala kulli shai-in qadir
    رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

nabi ki pasandidah giza in urdu

نبی کریم صلی اللہ علیہ وسلم کی پسندیدہ غذائیں

سرکہ اور جو کی روٹی:

آنحضرت صلی اللہ علیہ وسلم کو سرکہ اور جو کی روٹی بہت پسند تھی۔ آپ صلی اللہ علیہ وسلم اکثر ان دونوں کا استعمال فرماتے۔ گوشت کدو اور جو کی روٹی کو پسند فرماتے اور بڑی رغبت سے تناول فرماتے۔

زیتون اور اس کا تیل:

حضرت ابو رشید انصاری رضی اللہ عنہ سے روایت ہے کہ آنحضرت صلی اللہ علیہ وسلم نے ارشاد فرمایا کہ تم زیتون کا پھل کھاؤ اور اس کا تیل استعمال کرو کیونکہ یہ بابرکت درخت ہے۔

ثرید:

ثرید اس کھانے کو کہا جاتا ہے جو شوربے یا پتلی دال میں بھگو کر تیار کیا جاتا ہے۔ حضرت عبداللہ بن عباس رضی اللہ عنہ سے روایت ہے کہ آنحضرت صلی اللہ علیہ وسلم کا محبوب ترین کھانا ثرید تھا۔

کدو:

کدو ایک سبزی ہے جو ذائقہ میں لذیذ اور تاثیر میں‌ زود ہضم ، صحت بخش اور دماغی صلاحیتوں کو بڑھانے والا ہے۔ کدو مفرح قلب، جگر اور اعصاب کے لیے مفید سبزی ہے۔ کدو ہمارے پیغمبر اسلام صلی اللہ علیہ وسلم کو بہت زیادہ پسند تھا۔ پسندیدگی کا یہ عالم تھا کہ گوشت اور کدو کے سالن سے کدو کے قتلے اٹھا اٹھا کر پہلے کھاتے تھے۔ حضرت انس رضی اللہ عنہ سے روایت ہے کہ ایک درزی نے آنحضرت صلی اللہ علیہ وسلم کو کھانے پر بلایا ، میں آپ صلی اللہ علیہ وسلم کے ساتھ تھا۔صاحب خانہ نے جو کی روٹی اور شوربہ پیش کیا۔ شوربہ میں کدو گوشت تھا۔ پس میں نے دیکھا کہ آپ صلی اللہ علیہ وسلم کدو کے ٹکڑے اٹھا اٹھا کر نکالتے تھے۔ اس دن سے میں بھی کدو کو پسند کرنے لگا۔

شہد:

شہد کے بارے میں‌ یہ بات طے شدہ ہے کہ یہ بہت سے امراض میں مفید ہے۔ اور اس کا استعمال جسم کو امراض سے محفوظ رکھتا ہے۔ تمام تر کاوشوں کے باوجود اب تک شہد کا متبادل تلاش نہیں کیا جا سکا۔ شہد کی ایک خوبی اس کے رس کا جلد اثر کرنا اور قدرتی انٹی بایوٹک (Anti Biotic) ہونا ہے۔ یہ حلق سے نیچے اترتے ہی خون میں شامل ہو جاتا ہے۔ نوزائیدہ بچے سے لے کر جاں بلب مریض تک سب کے لئے غذا اور دوا ہے۔ رسول اکرم صلی اللہ علیہ وسلم کو شہد بہت پسند تھا۔ اور اس کا بہت استعمال فرماتے تھے۔ حضرت عائشہ رضی اللہ عنہا سے روایت ہے کہ آپ صلی اللہ علیہ وسلم شہد پسند فرماتےتھے۔ شہد کی شفا بخشی کا ذکر قرآن میں‌بھی آیا ہے اور اسے موت کے علاوہ ہر مرض کا علاج قرار دیا گیا ہے۔

دودھ:

دودھ حضرت انسان کے لیے ایک مکمل غذا ہے اور اس سے بہتر غذا شاید ہی ہو۔ دودھ میں‌ جسم کی ضرورت کے مطابق تمام اجزا موجود ہیں جن سے جسم صحت مند رہ سکتا ہے اور اس کی نشونما صحیح ہو سکتی ہے۔ جن علاقوں کے لوگ دودھ استعمال کرتے ہیں ان کی عمریں زیادہ ہوتی ہیں۔ اللہ کے فرستادہ پیغمبروں‌کی یہ پسندیدہ غذا رہی ہے۔ رسول اکرم صلی اللہ علیہ وسلم کو دودھ بہت پسند تھا۔ آپ صلی اللہ علیہ وسلم اکثر گائے اور بکری کا دودھ استعمال فرماتے۔ آپ صلی اللہ علیہ وسلم کا ارشاد ہے: کوئی چیز ایسی نہیں جو طعام اور مشروب دونوں کا کام دیتی ہو، سوائے دودھ کے۔ حضرت صہیب رضی اللہ عنہ سے روایت ہے کہ آپ صلی اللہ علیہ وسلم نے ارشاد فرمایا: تم لوگ گائے کے دودھ کو اپنے لئے لازم قرار دے دو، کیونکہ یہ شفا بخش ہے اور اس کا گھی دوا ہے۔

کھجور:

کھجور ایک مقوی غذا ہے۔ سب پھلوں میں سے زیادہ توانائی بخش ہے۔ جسم انسانی کو جس قدر حیاتین کی ضرورت ہوتی ہے اسی قدر کھجور میں‌ہے۔ کھجور جسم کو فربہ کرتی ہے۔ صالح خون پیدا کرتی ہے۔ سینہ اور پھیپھڑوں کو قوت بخشنے کے لیے اس سے بہتر کوئی چیز نہیں ہے۔ کھجور ہمارے نبی صلی اللہ علیہ وسلم کی مرغوب غذا رہی ہے۔ قرآن مجید میں بھی کھجور کا ذکر آیا ہے۔ کھجور کی ایک قسم عجوہ ہے جو مدینہ منورہ میں‌ ہوتی ہے۔ یہ امراض‌ قلب میں‌ مفید ہے۔ عجوہ کھجور نبی اکرم صلی اللہ علیہ وسلم کو بہت پسند تھی۔رسول اکرم صلی اللہ علیہ وسلم کا ارشاد ہے: جو شخص روزانہ صبح کے وقت سات عجوہ کھجوریں کھا لیا کرے اسے اس دن زہر اور جادو سے کوئی نقصان نہیں‌پہنچا سکتا۔ ایک اور جگہ ارشاد ہے: عجوہ جنت کا پھل ہے۔ اس میں زہر سے شفا دینے کی تاثیر ہے۔

حضرت عطیہ رضی اللہ عنہا اور عبداللہ رضی اللہ عنہ سے روایت ہے کہ ایک دفعہ آنحضرت صلی اللہ علیہ وسلم ہمارے ہاں تشریف لائے تو ہم نے آپ صلی اللہ علیہ وسلم کی خدمت میں مکھن اور کھجوریں پیش کیں کیونکہ آپ صلی اللہ علیہ وسلم یہ پسند فرماتے تھے۔

گوشت:

گوشت جسم انسانی کی صحت و توانائی کے لئے بہت مفید قرار دیا جاتا ہے۔ اس میں‌ جسم کی طاقت و توانائی کے لئے اہم اجزا ہوتے ہیں۔ رسول اکرم صلی اللہ علیہ وسلم حلال جانوروں کا گوشت بہت شوق سے کھاتے تھے۔ بلکہ گوشت آپ صلی اللہ علیہ وسلم کی مرغوب غذا تھی۔ مرغ کا گوشت بھی آپ صلی اللہ علیہ وسلم پسند فرماتے۔ حضرت ابو الدرداء سے روایت ہے کہ آنحضرت صلی اللہ علیہ وسلم نے فرمایا: دنیا و جنت دونوں جگہ سب کھانوں کا سردار گوشت ہے۔ اس کا مطلب یہ ہے کہ گوشت دنیا و آخرت میں بہترین سالن ہے اور گوشت تمام کھانوں کا سردار ہے۔ حضرت مغیرہ بن شعبہ رضی اللہ عنہ سے روایت ہے کہ ایک دفعہ آنحضرت صلی اللہ علیہ وسلم کے ہمراہ کسی شخص کے ہاں کھانے پر گیا۔ پس آنحضرت صلی اللہ علیہ وسلم نے بکرے کا بازو بھوننے کا حکم دیا۔ پھر آپ صلی اللہ علیہ وسلم اس میں‌ سے کاٹ کاٹ کر مجھے دینے لگے۔