سنن ترمذي
Tirmidhi
كتاب الدعوات عن رسول الله صلى الله عليه وسلمChapters on Supplication
باب مَا يَقُولُ إِذَا أَكَلَ طَعَامًاChapter: ….
Hadith 3455
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا إِسْمَاعِيل بْنُ إِبْرَاهِيمَ، حَدَّثَنَا عَلِيُّ بْنُ زَيْدٍ، عَنْ عُمَرَ وَهُوَ ابْنُ أَبِي حَرْمَلَةَ ، عَنِ ابْنِ عَبَّاسٍ، قَالَ : دَخَلْتُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَا وَخَالِدُ بْنُ الْوَلِيدِ عَلَى مَيْمُونَةَ فَجَاءَتْنَا بِإِنَاءٍ مِنْ لَبَنٍ ، فَشَرِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَنَا عَلَى يَمِينِهِ وَخَالِدٌ عَلَى شِمَالِهِ ، فَقَالَ لِي : " الشَّرْبَةُ لَكَ ، فَإِنْ شِئْتَ آثَرْتَ بِهَا خَالِدًا " ، فَقُلْتُ : مَا كُنْتُ أُوثِرُ عَلَى سُؤْرِكَ أَحَدًا ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ أَطْعَمَهُ اللَّهُ الطَّعَامَ فَلْيَقُلْ : اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَأَطْعِمْنَا خَيْرًا مِنْهُ ، وَمَنْ سَقَاهُ اللَّهُ لَبَنًا ، فَلْيَقُلْ : اللَّهُمَّ بَارِكْ لَنَا فِيهِ وَزِدْنَا مِنْهُ " . (حديث مرفوع) (حديث موقوف) وَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَيْسَ شَيْءٌ يُجْزِئُ مَكَانَ الطَّعَامِ وَالشَّرَابِ غَيْرُ اللَّبَنِ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ ، وَقَدْ رَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ عَلِيِّ بْنِ زَيْدٍ ، فَقَالَ : عَنْ عُمَرَ بْنِ حَرْمَلَةَ ، وَقَالَ بَعْضُهُمْ : عَمْرُو بْنُ حَرْمَلَةَ ، وَلَا يَصِحُّ .
´Ibn Abbas narrated:` “I entered with the Messenger of Allah (ﷺ), I and Khalid bin Al-Walid, upon Maimunah so she brought us a vessel of milk. The Messenger of Allah (ﷺ) drank from it. I was upon his right and Khalid was upon left, so he said to me: ‘The (turn to) drink is for you, so if you wish, you could choose to grant it to Khalid.’ So I said: ‘I would not prefer anyone (above myself) for your leftovers.’ Then the Messenger of Allah (ﷺ) said: ‘Whoever Allah feeds some food, then let him say: “O Allah, bless it for us, and feed us better than it, (Allāhumma bārik lanā fīhi wa aṭ`imnā khairan minhu)” and whomsoever Allah gives milk to drink, then let him say: “O Allah bless it for us, and grant us increase in it (Allāhumma bārik lanā fīhi wa zidnā minhu).” And the Messenger of Allah (ﷺ) said, ‘There is nothing that suffices in the place of food and drink except for milk.’”
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
O Allah! Bless us in it and provide us with something better than it.
2:
O Allah! Bless us in it, and grant us more of it.
Note:
(In the chain of narration, "Ali ibn Zayd ibn Jud'an" is weak,
but through another route this hadith is strengthened and is hasan (good).
See:
Sahih Abi Dawud, no. 2320,
al-Sahihah: 2320,
and refer to al-Albani: 426)
1:
O Allah! Bless us in it and provide us with something better than it.
2:
O Allah! Bless us in it, and grant us more of it.
Note:
(In the chain of narration, "Ali ibn Zayd ibn Jud'an" is weak,
but through another route this hadith is strengthened and is hasan (good).
See:
Sahih Abi Dawud, no. 2320,
al-Sahihah: 2320,
and refer to al-Albani: 426)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3455
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
According to some researchers, this narration is weak in its chain of transmission.
And according to others, it is of the level of hasan (good).
As clarified in (al-Sahihah, Hadith: 2320).
Similarly, the researchers of Musnad Ahmad have also considered this opinion to be correct.
See (al-Mawsu‘ah al-Hadithiyyah: 4/344, 345). Therefore, from this hadith it is understood that the dhab (sand lizard) is a lawful animal.
Otherwise, it would not have been eaten at the table of the Messenger of Allah (sallallahu alayhi wa sallam).
However, the Messenger of Allah (sallallahu alayhi wa sallam) himself did not like to eat it.
➋
Common translators render the meaning of “dhab” as “sousmar” and “goh” (monitor lizard),
which is not correct in any way.
The sand lizard (saanda) is a grass-eating animal,
whereas the sousmar and goh eat frogs and lizards, etc.
The name for “goh” in Arabic
is “waral.”
The goh is larger than the sand lizard.
Zoologists write
that the waral,
the dhab,
and the wazagh (lizard) are very similar in appearance.
And the ahadith make it clear that lizards and the like should be killed,
whereas eating the dhab, i.e., the sand lizard, is permissible.
There is no mention of waral
(goh, sousmar) at all.
➌
It is obligatory to thank Allah for every blessing.
Especially, reciting the transmitted supplications after eating, drinking, and milk is an emphasized Sunnah.
➊
According to some researchers, this narration is weak in its chain of transmission.
And according to others, it is of the level of hasan (good).
As clarified in (al-Sahihah, Hadith: 2320).
Similarly, the researchers of Musnad Ahmad have also considered this opinion to be correct.
See (al-Mawsu‘ah al-Hadithiyyah: 4/344, 345). Therefore, from this hadith it is understood that the dhab (sand lizard) is a lawful animal.
Otherwise, it would not have been eaten at the table of the Messenger of Allah (sallallahu alayhi wa sallam).
However, the Messenger of Allah (sallallahu alayhi wa sallam) himself did not like to eat it.
➋
Common translators render the meaning of “dhab” as “sousmar” and “goh” (monitor lizard),
which is not correct in any way.
The sand lizard (saanda) is a grass-eating animal,
whereas the sousmar and goh eat frogs and lizards, etc.
The name for “goh” in Arabic
is “waral.”
The goh is larger than the sand lizard.
Zoologists write
that the waral,
the dhab,
and the wazagh (lizard) are very similar in appearance.
And the ahadith make it clear that lizards and the like should be killed,
whereas eating the dhab, i.e., the sand lizard, is permissible.
There is no mention of waral
(goh, sousmar) at all.
➌
It is obligatory to thank Allah for every blessing.
Especially, reciting the transmitted supplications after eating, drinking, and milk is an emphasized Sunnah.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3730
Maulana Ataullah Sajid
Benefits and Issues:
➊
The mentioned narration has been declared weak in its chain by our esteemed researcher, whereas Shaykh al-Albani has graded it hasan due to other supporting evidences. Furthermore, this narration is also reported in detail in Musnad Ahmad. In it, the supplication after drinking milk is the same as in the mentioned hadith, but the final words of the supplication after eating are different, i.e., instead of (warzuqna khayran minhu), it is (wa-at‘imna khayran minhu). The narration of Musnad Ahmad has also been graded hasan by the scholars due to supporting evidences. Therefore, despite the mentioned narration being weak in its chain, it is actionable due to other supporting evidences. And Allah knows best.
For details, see: (al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 4/345, al-Sahihah by al-Albani: 5/411, 413, Hadith: 2320)
➋
Reciting the mentioned supplications after eating food and drinking milk is an acknowledgment and gratitude for Allah’s blessing.
➌
Milk is a special blessing from Allah, which is a complete food.
➊
The mentioned narration has been declared weak in its chain by our esteemed researcher, whereas Shaykh al-Albani has graded it hasan due to other supporting evidences. Furthermore, this narration is also reported in detail in Musnad Ahmad. In it, the supplication after drinking milk is the same as in the mentioned hadith, but the final words of the supplication after eating are different, i.e., instead of (warzuqna khayran minhu), it is (wa-at‘imna khayran minhu). The narration of Musnad Ahmad has also been graded hasan by the scholars due to supporting evidences. Therefore, despite the mentioned narration being weak in its chain, it is actionable due to other supporting evidences. And Allah knows best.
For details, see: (al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 4/345, al-Sahihah by al-Albani: 5/411, 413, Hadith: 2320)
➋
Reciting the mentioned supplications after eating food and drinking milk is an acknowledgment and gratitude for Allah’s blessing.
➌
Milk is a special blessing from Allah, which is a complete food.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3322
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, it is understood that one should continue to give each other gifts of edible items. If someone does not like a particular food item or if a person is already full, he may refuse to eat the food. A gift of milk should not be returned. And when a person wishes to give someone a gift or any other item, he should first give it to the one on his right side. Whomever Allah Ta’ala wishes to feed something, then he cannot be prevented from it.
From this hadith, it is understood that one should continue to give each other gifts of edible items. If someone does not like a particular food item or if a person is already full, he may refuse to eat the food. A gift of milk should not be returned. And when a person wishes to give someone a gift or any other item, he should first give it to the one on his right side. Whomever Allah Ta’ala wishes to feed something, then he cannot be prevented from it.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 488
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
It is understood that eating ḍabb (monitor lizard) is lawful (halal). A tacit (taqreeri) hadith is also considered authoritative evidence (hujjah).
It is understood that eating ḍabb (monitor lizard) is lawful (halal). A tacit (taqreeri) hadith is also considered authoritative evidence (hujjah).
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 493
