Not Overeating and Its Benefits

Ibn ‘Umar (ra) narrated that the Prophet (saw) said: “The believer eats in one stomach whilst the kaafir eats in seven.” Narrated by al-Bukhaari (5081) and Muslim (2060).

Muhammad ibn Wasi (may Allaah have mercy upon him), said,

“Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish].

Ash-Shaafi’ee (rh), said, “I have not eaten to my fill in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship.”

In addition, Abu Juhayfah (ra), said, “A man burped in the presence of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, and he said: ‘Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.’” [at-Tabaraani].

After hearing that, Abu Juhayfah (ra) did not eat his fill until he departed from this world; if he ate breakfast he would not eat dinner and if he ate dinner he would not eat breakfast, and he said, “I have not filled my stomach for thirty years.”

Sufyaan ath-Thawri (rh), said, “If you want your body to be healthy and to sleep less, then eat less.” Eating too much also makes the heart hard and heedless of Allaah. It was said to Imaam Ahmad (may Allaah have mercy upon him), “Does a man find any softness and humility in his heart when he is full?” He said, “I do not think so.”

In the Sahih narrated by ‘Aa’ishah (ra), “The family of Muhammad had never eaten their fill of wheat bread for three successive days since they had migrated to Madeenah till the death of the Prophet, sallallaahu ‘alayhi wa sallam”.

She (ra), also said, “The family of Muhammad (saw) did not eat two meals on one day, but one of the two was of dates.” And she (ra), said, “A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat.”

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Importance of Reading Surah Baqarah

The Prophet (saw) said:

« اقْرَأُوا الْبَقَرَةَ فَإِنَّ أَخْذَهَا بَرَكَةٌ وَتَرْكَهَا حَسْرَةٌ وَلَا تَسْتَطِيعُهَا الْبَطَلَة»

[Sahih Muslim]

Read Al-Baqarah, because in having it there is blessing, and in ignoring it there is a sorrow and the sorceresses cannot contend with it.

*Blog Update 5*

We are introducing a new tab, at the top of this blog page, titled Summary of Shama’il Muhammadiyah.

We will be posting Hadith from this blessed book to help us learn more about the Prophet (saw).

“There has certainly been for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and who remembers Allah often” (Qur’an 33:21)

Learn the description of the greatest man to have ever walked this Earth so that we may become closer to him (saw), start to picture him (saw) and inshaa’Allah one day see him (saw) in our dreams!

The Shama’il of Imam al-Tirmidhi is one of the most extensive and celebrated works on the description and attributes of the Messenger of Allah (saw).

These Hadith craft a vivid depiction of the Prophet (saw).

Difference Between Tafseer and Tadabbur

Tafseer in the language means to uncover something

Tafseer in the Shari’ah means explaining the Quran.

There are 5 different types of tafseer:

  • Qur’an by the Qur’an
  • Explanation by the Prophet (saw)
  • Explanation by the Sahaabah
  • Explanation by the students of the Sahaabah
  • By the Arabic language.

Tadabbur means to ponder. Pondering over the signs of Allah such as the Moon and pondering over the Verses of the Qur’an.

How to Deal with People

In the Hadith of Abu Bakrah (ra) in the Sahih of Imam Bukhari:

أنه انتهى إلى النبي صلى الله عليه وسلم وهو راكع فركع قبل أن يصل إلى الصف فذكر ذلك للنبي صلى الله عليه وسلم فقال زادك الله حرصا ولا تعد.

Abu Bakrah was so eager to join the congregational Salaah that he started and then performed rukooh before actually being in any of the sufoof. Then he, while in the bowing (rukoo) position, walked to join the sufoof, which is the incorrect manner of joining the congregation as a latecomer. The Prophet (saw) recognised his eagerness so he (saw) praised Abu Bakrah for it by making du’a for him. However, the Prophet (saw) pointed out to him that this was the incorrect manner to express his eagerness.

Imam Muslim narrates that Muawiyah b. Hakam Radi Allah anh said:

ما رأيت معلمًا قبله ولا بعده أحسن تعليماً منه.

صلوات ربي وسلامه عليه.

Look at the gentleness of the Prophet (saw). This is with the Salaah and it’s a big mistake. Yet, he (saw) didn’t shout or rebuke him, as we do with our students and young ones.

This doesn’t mean that we don’t rebuke, rather we look at each person’s situation and, where possible, we are gentle.

Ramadaan Series {Day 18} – Actions to be Done During Ramadaan

Many think that reciting the Qur’an is just during the day when fasting, however the Prophet (saw) would meet Jibreel (as) in the night. So, try to read some Qur’an at night too.

Also, remember that if you can, even if it’s only 5 minutes, pray more after tarawih prayer. A person may pray tarawih, go home and miss out on the blessed last third of the night.

Finally, do some istighfar in the time just before Fajr as this was the practice of the Sahaaba and the righteous of the past.

Ramadaan Series {Day 15} – Being Generous in Ramadaan

In Saheeh al-Bukhari, in the Book of Wahyi (Revelation), Ibn ‘Abbaas is recorded as saying:

كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ

The Messenger of Allah (saw) was the most generous of people, and he was even more generous in Ramadaan when Jibreel (as) used to meet him. Every night of Ramadaan Jibreel (as) used to come to him and the Messenger of Allah (saw) would study the Qur’an with him. So, the Messenger of Allah (saw) was more generous in giving good than the blowing wind.

[Saheeh al-Bukhari #6]

In part of his commentary on this HadeethIbn Hajr al-‘Asqalaani (rh) wrote:

قوله : ( فيدارسه القرآن ) ـ

His statement, “So he would study the Qur’an with him”.

قيل الحكمة فيه أن مدارسة القرآن تجدد له العهد بمزيد غنى النفس ، والغنى سبب الجود . والجود في الشرع إعطاء ما ينبغي لمن ينبغي ، وهو أعم من الصدقة . ـ

It is said that the wisdom in this is that studying the Qur’an refreshed his knowledge by increasing in a feeling of self-contentedness, and contentedness is a cause of generosity. And al-Jood (generosity) according to the religious terminology is: giving what is appropriate to whom it is appropriate, and this is more general than al-sadaqah.

وأيضا فرمضان موسم الخيرات ; لأن نعم الله على عباده فيه زائدة على غيره ، فكان النبي – صلى الله عليه وسلم – يؤثر متابعة سنة الله في عباده . ـ

And also, Ramadan is a season of goodnesses, for Allah has blessed His slaves with an increase (of good) therein compared to other times, so the Prophet (saw) imitated following Allah’s Sunnah with His slaves.

And ibn Hajr also wrote:

والمرسلة أي : المطلقة يعني أنه في الإسراع بالجود أسرع من الريح ، وعبر بالمرسلة إشارة إلى دوام هبوبها بالرحمة ، وإلى عموم النفع بجوده كما تعم الريح المرسلة جميع ما تهب عليه . ـ

And “the blowing wind” – meaning: in his hastening to be generous he was swifter than the wind. And the word choice of “blowing wind” indicates the persistence of its blowing with rahmah (mercy, kindness) and the broad impact of the benefit of his generosity, just as the wind of this type (strong blowing wind) encompasses all of whatever it reaches.

ووقع عند أحمد في آخر هذا الحديث ” لا يسأل شيئا إلا أعطاه ” وثبتت هذه الزيادة في الصحيح من حديث جابر ” ما سئل رسول الله – صلى الله عليه وسلم – شيئا فقال لا ” . ـ

And the Hadeeth comes in Ahmad and elsewhere that, “he would not be asked for anything except that he would give it,” and that addition is confirmed in the Saheeh in the hadeeth of Jaabir, “The Messenger of Allah was never asked something to which he responded, ‘no’”.

وقال النووي : في الحديث فوائد : منها الحث على الجود في كل وقت ، ومنها الزيادة في رمضان وعند الاجتماع بأهل الصلاح . وفيه زيارة الصلحاء وأهل الخير ، وتكرار ذلك إذا كان المزور لا يكرهه ، واستحباب الإكثار من القراءة في رمضان وكونها أفضل [ ص: 42 ] من سائر الأذكار ، إذ لو كان الذكر أفضل أو مساويا لفعلاه . فإن قيل : المقصود تجويد الحفظ ، قلنا الحفظ كان حاصلا ، والزيادة فيه تحصل ببعض المجالس ، وأنه يجوز أن يقال رمضان من غير إضافة وغير ذلك مما يظهر بالتأمل . ـ

And al-Nawawi (rh) said: In this Hadeeth there are a number of benefits:

-Encouragement to be generous at all times.

-Increasing in gatherings with righteous people during Ramadaan.

-Visiting the righteous people and the people of goodness, and this is emphasised if the one being visited does not mind that.

-The recommended nature of increasing in reciting the Qur’an during Ramadan and its being more virtuous than the rest of the forms of dhikr, for if dhikr had been more virtuous or equal in virtue, then he would have done that.

-And if it is said that the intended purpose [of studying the Qur’an with Jibreel (as)] was improving (his) memorisation, then we say that his memorisation was already achieved, and increasing in reciting is achieved through some gatherings.

-And that it is permitted to refer to Ramadaan without saying ‘shahr Ramadan‘ [the month of Ramadan’], as well as other benefits which would present themselves with reflection. [end quote from al-Nawawi]