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Wednesday, August 12, 2015

Saheeh (sound) hadeeths, Dought & Clear, - * Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) which criticize extravagance with regard to food












How authentic are the two following ahadeeth:
Narrated by A’esha, may Allah be pleased with her, that she said: “the first calamity for this nation after the prophet’s death is fullness of their stomachs; when their stomachs became full, they became obese and their hearts weakened and their desires became wild” Bukhari.
The prophet advised us not to eat everything we desire to eat. Narrated by Anas ben Malik, may Allah be pleased with him that the prophet said: “it is extravagance that one eats whatever he desire” Ibn majah.
Is there anything that forbids one to eat a lot, or not to be able to control how much he eats? Any hadeeth, verse, or a book about prohibiting extravagance in foods, or about the prophet’s way regarding foods and eating.
Praise be to Allaah.
Firstly:
Gluttony is one of the greatest sins that lead to doom and it causes many diseases and sicknesses, both spiritual and physical, because it leads to sexual desire, then the desire for status and wealth in order to fulfil the first two desires. Then that generates spiritual diseases such as showing off, destructive envy (hasad), boastfulness and arrogance because of being focused on worldly matters. In most cases that leads to evil and immorality, all of it because of this desire. The Arabs of old said: The stomach is the home of disease and restraint is the basis of the remedy.
Allaah says (interpretation of the meaning):
“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”
[al-A’raaf 7:31]
The Sunnah encourages moderation in eating, and strongly criticizes extravagance.
The Prophet (peace and blessings of Allaah be upon him) said: The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.” Narrated by al-Tirmidhi (2380); classed as saheeh by al-Albaani inal-Silsilah al-Saheehah(2265).
It was narrated that Naafi’ said: Ibn ‘Umar used not to eat until a poor man was brought to eat with him. I brought a man in to eat with him and he ate a great deal. He said: O Naafi’, do not let this man enter upon me, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “The kaafir eats in seven intestines.” Narrated by al-Bukhaari (5393) and Muslim (2060).
Al-Nawawi said, commenting on this hadeeth (14/25):
The scholars said: What the hadeeth means is to be content wit little in this world and encouraging asceticism and contentment, in addition to the fact that eating little is a good characteristic, and eating a great deal is the opposite. As for the words of Ibn ‘Umar concerning the poor man who ate a great deal in his presence, “Do not let him enter upon me,” he only said that because he was behaving like a kaafir, and if a person is behaves like a kaafir it is makrooh to mix with him unnecessarily; moreover, the amount that this man ate could had fed a number of people. End quote.
We have quoted other ahaadeeth on this topic elsewhere on our site; please see question no. 71173.
Secondly:
Ibn al-Qayyim (may Allaah have mercy on him) has summed up for us the teaching of the Prophet (peace and blessings of Allaah be upon him) with regard to food and drink, which he derived from the saheeh ahaadeeth. He says inZaad al-Ma’aad(1/147):
Similarly the practice of the Prophet (peace and blessings of Allaah be upon him) was not to reject what was available, and not to go out of his way to seek that which was not available. No good food was brought to him but he ate it, unless he had no appetite for it, in which case he left it but did not forbid it. He never criticized any food. If he wanted it he ate it, otherwise he would leave it, as he refrained from eating lizard meat because he was not used to it, but he did not forbid it to the ummah. He ate sweets and honey, which he liked. He ate camel meat, mutton, chicken, bustard, onager, rabbit and seafood. He ate grilled meat and both fresh and dry dates. … He did not refuse good food, and he did not go out of his way to seek it, rather he would eat what was available, but if it was not available he would be patient, and he would tie a stone to his stomach because of hunger. Three new moons in a row would be sighted, and no cooking fire would be lit in his house. End quote.
Thirdly:
The scholars have mentioned the benefits of moderation in food and not being extravagant. These include:
1 – Purity of heart, mental alertness and deep insight. Satiety generates stupidity and blinds the heart. Hence the proverb says “The one whose stomach is hungry will become able to think deeply and his intelligence will honed.”
2 – Humility and the loss of pride, joy and insolence, which are the foundation of tyranny and neglect of Allaah.
3 – One does not forget the wrath and punishment of Allaah, or the people who are afflicted by calamity. For the one who has his fill forgets the one who is hungry and he forgets hunger, but the one who is smart does not see someone else afflicted by a calamity but he is reminded of calamity in the Hereafter.
4 – One of the greatest benefits is that it puts an end to all sinful desires, and brings control over the self that is inclined towards evil, because the source of all sins is desires and energy, and the fuel for energy and desires is food. Dhu’l-Noon said: I never ate my fill but I sinned or thought of sinning.
5 – Warding off sleep and being able to stay up. For the one who eats a lot will drink a lot, and the one who drinks a lot will sleep a lot. Sleeping a lot wastes one’s time and causes one to miss out on tahajjud; it makes one slow and hardens the heart. Time is the most precious gift and it is the person’s capital, but sleep is death and sleeping too much shortens one’s life.
6 – Physical health and warding off disease, which is caused by eating too much and mixing foods in the stomach. The doctors say that gluttony is the cause of disease and restraint leads to a cure.
Summarized fromIhya’ ‘Uloom al-Deen(3/103-104).
Fourthly:
With regard to the ahaadeeth mentioned in the question, none of them are saheeh.
The first hadeeth:
‘Aa’ishah (may Allaah be pleased with her) said: “The first calamity for this ummah after the death of its Prophet (peace and blessings of Allaah be upon him) will be satiety, for when people’s stomachs are full, their bodies will grow fat, and their hearts will become weakened and their desires will grow wild.” Narrated by al-Bukhaari inal-Du’afa’– as attributed to him by al-Dhahabi in Meezaan al-I’tidaal (3/335). Also narrated by Ibn Abi’l-Dunya inal-Joo’(no. 22).
Narrated via Ghassaan ibn ‘Ubayd al-Azdi al-Mawsili, who said: Hamzah al-Basri told us, from Hishaam ibn ‘Urwah, from his father, from ‘Aa’ishah.
I say: This isnaad is da’eef jiddan (very weak) because of Ghassaan ibn ‘Ubayd, in whose biography inLisaan al-Mizaan(4/418) it says: Ahmad ibn Hanbal said: We wrote from him, then he came to us here then I burned what I wrote from him. Ibn ‘Adiyy said: The weakness in his hadeeth is obvious. According to a report from Yahya ibn Ma’een, it is da’eef. … Then he counted the hadeeth of ‘Aa’ishah that we have as being munkar. End quote.
Hence Shaykh al-Albaani said inDa’eef al-Targheeb(1239): It is munkar mawqoof. End quote.
Note: In the question this hadeeth is attributed to al-Bukhaari, and this is a serious mistake, because saying that a report “was narrated by al-Bukhaari” usually means that it is from his Saheeh, but al-Bukhaari wrote many other books, in which he narrated ahaadeeth with their isnaads, but they are not necessarily saheeh, such as his book al-Du’afa’ al-Sagheer, which has been printed, andal-Du’afa’ al-Kabeer, which was mentioned by Ibn al-Nadeem and Brockelmann inTareekh al-Adab(p. 65), and which still exists in the library of Patna in India. If it so happened that al-Bukhaari narrated a hadeeth in any of his books apart fromal-Saheeh, which is the greatest book written by a scholar in Islam, then it should be stated when quoting the hadeeth: “narrated by al-Bukhaari inal-Taareekh” or “inal-Du’afa’” or “inal-Adab al-Mufrad” for example, then one should research the isnaad of the hadeeth: is it saheeh or not, as is done in other books.
This hadeeth of ‘Aa’ishah may be inal-Du’afa’ al-Kabeer. We have looked for it inal-Sagheerbut I could not find it. al-Du’afa’ al-Sagheerrarely mentions ahaadeeth and isnaads. And Allaah knows best.
The second hadeeth: It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is extravagance to eat everything you want.” Narrated by Ibn Majaah (3352); Abu Ya’laa inal-Musnad(5/154); Abu Nu’aym inal-Hilyah(10/213); al-Bayhaqi inShu’ab al-Eemaan(5/46) and others, via Baqiyah ibn al-Waleed, Yoosuf ibn Abi Katheer told us, from Nooh ibn Dhakwaan from al-Hasan from Anas in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)).
This isnaad is da’eef jiddan (very weak) and has a number of faults, such as:
1 – Yoosuf ibn Abi Katheer, of whom Ibn Hajar said inTahdheeb al-Tahdheeb(11/421): One of the Shaykhs of Baqiyah who are not known. End quote.
2 – Nooh ibn Dhakwaan, whose hadeeth is munkar. It says in his biography inTahdheeb al-Tahdheeb:
Ibn ‘Adiyy said: His ahaadeeth are not sound. Ibn Hibbaan said: His hadeeth is munkar jiddan and his hadeeth should not be narrated. Abu Nu’aym said: he narrated problematic reports from al-Hasan, and he has a document from al-Hasan from Anas. End quote.
Hence the hadeeth was classed as da’eef (weak) by more than one of the scholars: Ibn Hibbaan inal-Majrooheen(3/47); Ibn ‘Adiyy inal-Kaamil(8/299); Ibn al-Jawzi inal-Mawdoo’aat(3/182); al-Busayri inMisbaah al-Zujaajah(2/188); al-Sakhkhaawi inal-Maqaasid al-Hasanah(515).Shaykh al-Albaani said inal-Silsilat al-Da’eefah(no. 241): It is mawdoo’ (fabricated).
The saheeh ahaadeeth quoted above are sufficient and we have no need of these two weak ahaadeeth. The one who wants to know more about this topic may refer toal-Joo’by Ibn Abi’l-Dunya;Mukhtasar Minhaaj al-Qaasideenby Ibn Qudaamah;Zaad al-Ma’aadby Ibn al-Qayyim andSharh Riyaadh al-Saaliheenby Shaykh Ibn ‘Uthaymeen.
And Allaah knows best.*AS'SALAMU ALAIKUM (WR, WB)*
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Tuesday, August 11, 2015

* The Vast Mercy of Allah 2



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Concealing sins and forgiving them in the Hereafter:
Ibn `Umarreported,
“I heard the Messenger of Allahsaying:'Allah The Almighty will bring a believer close to him on the Day of Resurrection, enveloping him in His Mercy and shielding him from the people. Allah will make him confess his sins by saying: `Do you remember )doing( this sin and this sin on such and such a day?' He will reply: `My Lord, I remember.` The slave will think that he is destroyed, but then Allah will say: `I covered it up for you in the worldly life, and I forgive it for you today.` Then the record of his good deeds will be handed to him.”']Al-Bukhari and Muslim[
Overlooking mistakes or actions done out of forgetfulness:
The Messenger of Allahsaid:“My nation will not be held accountable for that which they do erroneously, forgetfully or forcefully”.
Trials and disasters are a form of the mercy of Allah The Almighty:
Allah The Almighty sends down His support according to the need of the slave. He sends down patience to coincide with the affliction of the slave, as the Prophetsaid. One wonders when he sees some people who are greatly afflicted, yet they live their lives normally. This is because Allah The Almighty supports them to the extent they need.
Anasreported that the Messenger of Allahsaid:“Any Muslim who loses three children before they reach the age of maturity, will be granted Paradise by Allah, The Exalted, out of His Mercy for them.”]Al-Bukhari and Muslim[
`Aa’ishahreported, “I asked the Messenger of Allahabout pestilence and he said:'It is a punishment which Allah sends upon whomsoever He wills, but Allah has made it as a mercy to the believers. Anyone who remains in a town which is plagued with pestilence maintaining patience expecting the reward from Allah, and knowing that nothing will befall him other than what Allah has foreordained for him, he would receive a reward of a martyr.'"]Al-Bukhari[
The mercy of Allah The Almighty in the form of accepting the repentance of His slave:
On the Day of Resurrection, Allah The Almighty will overlook and forgive some sins which He alone is aware of. Many stories inform us that Allah The Almighty will forgive people and individuals despite them committing great sins as in the following narration. Abu Sa`eed Al-Khudrireported that the Messenger of Allahsaid,
“There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred.
"He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, 'Who stands between you and repentance? Go to such and such land; there )you will find( people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.' So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, 'This man has come with a repenting heart to Allah,' and the angels of punishment argued, 'He never did a virtuous deed in his life.'
"Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.` They measured and found him closer to the land )of piety( where he intended to go, and so the angels of mercy collected his soul.”]Al-Bukhari and Muslim[
Note that this man did not perform any good deed after having killed one hundred souls, yet Allah The Almighty forgave him, how can we despair of His Mercy?









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*AS'SALAMU ALAIKUM (WR, WB)*
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Tuesday - Aug - 11 - 2015
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Shawwal - 25 - 1436
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* The Vast Mercy of Allah 1












Mercy is one of the attributes of Allah The Almighty. It is from the mercy of Allah The Almighty that calamities and trials expiate one's sins, and a believer is rewarded for showing patience through these calamities. Another aspect that manifests the mercy of Allah The Almighty is that He conceals our sins and faults in this life and forgives them in the Hereafter.
The vastness of the mercy of Allah The Almighty:
One of the Names of Allah is, the Most Merciful and the ever Merciful. Allah The Almighty created mercy in one hundred parts, but only sent down one part amongst mankind and kept the rest for the pious slaves in the Hereafter. Abu Hurayrahreported that the Messenger of Allahsaid:“Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it”.]Al-Bukhaari and Muslim[ In another narration, the Messenger of Allahsaid:“Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His mercy". )That is He will use all the hundred units of mercy for his slaves on that Day(.”
Moreover, Abu Hurayrahreported that the Messenger of Allahsaid:“Were an infidel to know the mercy Allah has, none would despair of His Paradise.”]Muslim[
The mercy of Allah The Almighty far exceeds that of the mother for her child. `Umar ibn Al-Khattaabreported, “Some prisoners were brought to the Messenger of Allahamongst whom there was a woman who was running )searching for her child(. When she saw a child among the captives, she took hold of it, pressed it against her belly and breastfed it. The Messenger of Allahsaid:'Do you think this woman would ever throw her child into fire?'We said, 'By Allah, she would never throw the child into fire.' Thereupon the Messenger of Allahsaid:'Allah is more kind to his slave than this woman is to her child'.]Al-Bukhaari and Muslim[
Abu Hurayrahreported, “I heard the Messenger of Allahsaying:'When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath.']Al-Bukhaari and Muslim[ This is the mercy that the believer’s soul resorts to after death, as the Messenger of Allahindicated to the Companions.
Allah The Almighty extends His mercy to his disobedient slaves whenever they repent and turn to Him for forgiveness. Allah The Almighty bestows on him His mercy and forgives their sins and conceals them for him. Ibn ‘Abbaasreported,
“Once a group of the disbelievers came to Messenger of Allahwho had killed many people and committed adultery excessively. They came to himand said, 'What you are saying and calling people to is a good thing, but is there a way to expiate for what we have committed in the past?' Then the following verse was revealed )which means(:}And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden ]to be killed[, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated. Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful{]Quran, 25: 68-70[.”
No one can limit this vast mercy of Allah The Almighty nor prevent it from reaching the people. With His mercy, Allah The Almighty guides people, forgives their sins, accepts their good deeds and overlooks their wrongdoings.






















- PUBLISHERNajimudeeN M