A Strong Woman vs A Woman of Strength
A strong woman works out every day to keep her body in shape ...
but a woman of strength kneels in prayer to keep her soul in shape.
A strong woman isn't afraid of anything...
but a woman of strength shows courage in the midst of her fear of ALLAH.
A strong woman won't let anyone get the best of her...
but a woman of strength gives the best of her own to everyone.
A strong woman makes mistakes and avoids the same in the future...
but a woman of strength realizes life's mistakes can also be Allah's blessings and capitalizes on them.
A strong woman walks sure footedly...
but a woman of strength knows Allah will catch her when she falls.
A strong woman wears the look of confidence on her face...
but a woman of strength wears grace.
A strong woman has faith that she is strong enough for the journey...
but a woman of strength has faith that it is in the journey that she
will become strong.
A strong woman will look you in the eye
but a woman of strength has modesty and shyness.
A strong woman will let you know of her presence
but a woman of strength is silent and will make you lower your gaze.
A Strong Woman vs A Woman of Strength
A strong woman works out every day to keep her body in shape ...
but a woman of strength kneels in prayer to keep her soul in shape.
A strong woman isn't afraid of anything...
but a woman of strength shows courage in the midst of her fear of ALLAH.
A strong woman won't let anyone get the best of her...
but a woman of strength gives the best of her own to everyone.
A strong woman makes mistakes and avoids the same in the future...
but a woman of strength realizes life's mistakes can also be Allah's blessings and capitalizes on them.
A strong woman walks sure footedly...
but a woman of strength knows Allah will catch her when she falls.
A strong woman wears the look of confidence on her face...
but a woman of strength wears grace.
A strong woman has faith that she is strong enough for the journey...
but a woman of strength has faith that it is in the journey that she
will become strong.
A strong woman will look you in the eye
but a woman of strength has modesty and shyness.
A strong woman will let you know of her presence
but a woman of strength is silent and will make you lower your gaze.
Friday 11 June 2010
“No human ever filled a vessel worse than the stomach...”
“No human ever filled a vessel worse than the stomach...”
Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...
”Author: Al-Haafidh Ibn Rajab al-Hanbalee Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47
On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying: "No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]Ibn Masaweh, a Muslim doctor, said after reading this hadeeth: "If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."Another doctor, Al-Harith ibn Kalada said: "That which has killed mankind is the introduction of food on top of food before it has been digested."As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said: "O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."Ibn Umar: A man said to Ibn Umar: "Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."Not reaching your goals: Muhammad ibn Wasi 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]."Al-Hasan Al-Basree:
"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."And, it used to be said: "Whoever takes control of his stomach gets control of all good deeds."And: "Wisdom does not reside in a full stomach."One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said: "SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves. Ash-Shaafi'ee said: "I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."In Bukhaaree and Muslim:
"The believer eats with one stomach while the kafir eats with seven stomachs."Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs. Also: "Food for one is enough for two and food for two is enough for three and food for three is enough for four."Also: From Aa'ishah: "The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."A Muslim should not merely follow his appetites. Allaah said: "Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]
The best generations did not: "The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them."
[Bukhaaree and Muslim]
From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said: "My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]
Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...
”Author: Al-Haafidh Ibn Rajab al-Hanbalee Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47
On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying: "No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]Ibn Masaweh, a Muslim doctor, said after reading this hadeeth: "If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."Another doctor, Al-Harith ibn Kalada said: "That which has killed mankind is the introduction of food on top of food before it has been digested."As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said: "O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."Ibn Umar: A man said to Ibn Umar: "Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."Not reaching your goals: Muhammad ibn Wasi 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]."Al-Hasan Al-Basree:
"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."And, it used to be said: "Whoever takes control of his stomach gets control of all good deeds."And: "Wisdom does not reside in a full stomach."One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said: "SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves. Ash-Shaafi'ee said: "I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."In Bukhaaree and Muslim:
"The believer eats with one stomach while the kafir eats with seven stomachs."Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs. Also: "Food for one is enough for two and food for two is enough for three and food for three is enough for four."Also: From Aa'ishah: "The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."A Muslim should not merely follow his appetites. Allaah said: "Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]
The best generations did not: "The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them."
[Bukhaaree and Muslim]
From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said: "My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]
Tuesday 1 June 2010
The Disease of Desires
The Disease of Desires By Shaykhul-Islaam Ibn Taymiyyah "Extracted from Diseases of the Hearts & their Cures
Miserliness and jealousy are sicknesses that lead to the soul hating that which would benfit it, and its loving that which would haram it. This is why jealousy was mention alongside hartred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would haram it and coupled with this is its hatred of that which would benefit it. Passionate love is a psychological sickness, and when its effects become noticable o*n the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body throught weakness and emaciation. But the purpose here is to discuss its affect o*n the heart, for passionate love is the fundament that makes the soul covet that which would harm it, similar to the o*ne weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives it ito the desire then the sickness becomes stroger and becomes a means trough which the grievance is increased. In the Hadeeth there accurs, " Indeed Allah shelters His beliveing servant from the world just as o*ne of you shelter your sick o*nes from food and drink [ that would harm them]" In the hadeeth concerning the saving of Moosa reported by Wahbibn Munabbih [ is a noble taabi ee, this hadeeth is reported from him but is not authentic.] which is recorded by Imaam Ahmad in Zuhd " Allah says indeed I drive away my friends from the delights of this world and its opulence and comfort just ask the compassionate shephered drives away his camel from the dangerous crazing lands. And Indeed I make them avoid its tranguillity and liveihood, just ask the compassionate shepherd makes his camel to avoid the resting places wherein it would be easy pray. This not because I consider them to be insignificant, but so that they may complete their porition of my kindness in Safety and abundance, the delights of the world will not attract him and neither would desires overcome him." Therefore the o*nly cure for the sick lies in his removing the sickness by removing the blameworth love from his heart. People are diveded into two opinions concerning passionate love: o*ne group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the caterory of imagination and fantasies and that it is corruption of the imagination since it cause o*ne to depict the o*ne who is loved in other than his true reality. This group went o*n to say: "And this is why Allah has not been described with passionate love [shik] and neither that he passionately love [ya shik] because He is far removed from this, and o*ne cannot be prasied who has there corrupt thoughts.." As for the first group, then from them are those who said: He is described with passionate love [ishk] because it is a complete and perfect love and Allah Loves [yuhib]." And it is reported in the narration of Abdul Wahid bin Zayd that He said, "The servant will always continue to draw close to me, loving Me and I loving him {a shiquhoo]." This is the saying of some of the Soofis but majority do not apply this word to Allah, because passionate love is a love exceeding the prooper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed toward the Creator or created because it is a love that exceeds the proper bounds. This is also true because the word 'passionate love' is o*nly employed with regards to a man loving a woman or chid [ or vice versa]. it is not employed in things such as the love of o*ne's family, propery or status, just as it not emplayed with regards to the love of the Prophets and the righteous. Commonly, you will fidn this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with th eunlawful glance and touch and other such unlawful actions. And for the love of a man for his wife or slave girl which leads him out of the folds of justice such that he does unlawful things for her and leave what is obligatory- as commonly happens- even to the extent tht he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would haram his religion and worldy life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authorit and property that exceeds the limits set by Allah, or he goes to exceees in spending o*n her, or he makes unlawful things possible for her which is harm his religion and worldly life. This passionate love is forbidden with regards for o*ne who has passionate love for someone who is unlawful or with regards to two men. For this contains a corruption that extent of which none can assess except the lord of the servants; it is a sickness that corrupts the religion and objectives of the o*ne who possesses it, then it corrupts his intelligence and then his body. Allah the mos High, says, " Then do not be soft in speech, lest he is whose heart is a disease should be moved with desire, but speak in a honourable manner." Soorah al ahzaab :32 There are some whose hearts contain the disease of desire and whose perceptions are o*nly skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is a contrast to the o*ne whose objective is not met, for this failure results is removing the satiation that would strengthen the sickness and there by the desire is weakended as is the love. This is because the person definitely inteds tht there be action accompanying his desire, for otherwise all his desire would be is just whispering of the soul, unless there is some speech or looking accompany this. As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwaa as occurs in the hadeeth, " that the one who passionately love someone yets hold back, conceals this and is patient, then dies upon this, will be a martry." [ A da eef hadeeth, ] This hadeeth is known to be the report of Yahya al Qataat from Mujaahid from Ibn Abbass from the Prophet sallahu wa alyhe wa sallam but it is problematic and such a hadeeth is not to be depended upon. But it is known from the evideces of the Shareeah that if o*ne were to hold back from performing that which is unlawful, be it looking, speaking or acting, and conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keep away form disobedience to Allah, despite the pain that his hearts feels due to this passionate love, [similar to the case of the o*ne who is patient throught a calaminty, then indeed this person would gain the same rewards as those who have feared Allah and been Patient. " Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost." Soorah Yoosuf :90
Miserliness and jealousy are sicknesses that lead to the soul hating that which would benfit it, and its loving that which would haram it. This is why jealousy was mention alongside hartred and resentment in the preceeding ahaadeeth. As for the sickness of desire and passionate love then this is the soul loving that which would haram it and coupled with this is its hatred of that which would benefit it. Passionate love is a psychological sickness, and when its effects become noticable o*n the body, it becomes a sickness that afflicts the mind also. Either by afflicting the mind by the likes of melancholy, or afflicting the body throught weakness and emaciation. But the purpose here is to discuss its affect o*n the heart, for passionate love is the fundament that makes the soul covet that which would harm it, similar to the o*ne weak of body who covets that which harms it, and if he is not satiated by that then he is grieved, and if he is satiated then his sickness increases. The same applies to the heart afflicted with this love, for it is harmed by its connection to the loved, either by seeing, touching, hearing, or even thinking about it. And if he were to curb the love then the heart is hurt and grieved by this, and if he gives it ito the desire then the sickness becomes stroger and becomes a means trough which the grievance is increased. In the Hadeeth there accurs, " Indeed Allah shelters His beliveing servant from the world just as o*ne of you shelter your sick o*nes from food and drink [ that would harm them]" In the hadeeth concerning the saving of Moosa reported by Wahbibn Munabbih [ is a noble taabi ee, this hadeeth is reported from him but is not authentic.] which is recorded by Imaam Ahmad in Zuhd " Allah says indeed I drive away my friends from the delights of this world and its opulence and comfort just ask the compassionate shephered drives away his camel from the dangerous crazing lands. And Indeed I make them avoid its tranguillity and liveihood, just ask the compassionate shepherd makes his camel to avoid the resting places wherein it would be easy pray. This not because I consider them to be insignificant, but so that they may complete their porition of my kindness in Safety and abundance, the delights of the world will not attract him and neither would desires overcome him." Therefore the o*nly cure for the sick lies in his removing the sickness by removing the blameworth love from his heart. People are diveded into two opinions concerning passionate love: o*ne group says that it falls into the category of intentions and wishes, this being the famous opinion. Another group says that it falls into the caterory of imagination and fantasies and that it is corruption of the imagination since it cause o*ne to depict the o*ne who is loved in other than his true reality. This group went o*n to say: "And this is why Allah has not been described with passionate love [shik] and neither that he passionately love [ya shik] because He is far removed from this, and o*ne cannot be prasied who has there corrupt thoughts.." As for the first group, then from them are those who said: He is described with passionate love [ishk] because it is a complete and perfect love and Allah Loves [yuhib]." And it is reported in the narration of Abdul Wahid bin Zayd that He said, "The servant will always continue to draw close to me, loving Me and I loving him {a shiquhoo]." This is the saying of some of the Soofis but majority do not apply this word to Allah, because passionate love is a love exceeding the prooper bounds, as for the Love of Allah then it has no end and cannot exceed the proper bounds. Passionate love is to be considered blameworthy without any exceptions, it is not to be praised when it is directed toward the Creator or created because it is a love that exceeds the proper bounds. This is also true because the word 'passionate love' is o*nly employed with regards to a man loving a woman or chid [ or vice versa]. it is not employed in things such as the love of o*ne's family, propery or status, just as it not emplayed with regards to the love of the Prophets and the righteous. Commonly, you will fidn this word being mentioned alongside a forbidden action, such as loving the woman who is not lawful for him, or loving a child joined with th eunlawful glance and touch and other such unlawful actions. And for the love of a man for his wife or slave girl which leads him out of the folds of justice such that he does unlawful things for her and leave what is obligatory- as commonly happens- even to the extent tht he may oppress his son born of his old wife due to this love of his new wife, or to the extent that he will do things to keep her happy that would haram his religion and worldy life. For example his singling her out for inheritance that she does not deserve, or that he gives her family authorit and property that exceeds the limits set by Allah, or he goes to exceees in spending o*n her, or he makes unlawful things possible for her which is harm his religion and worldly life. This passionate love is forbidden with regards for o*ne who has passionate love for someone who is unlawful or with regards to two men. For this contains a corruption that extent of which none can assess except the lord of the servants; it is a sickness that corrupts the religion and objectives of the o*ne who possesses it, then it corrupts his intelligence and then his body. Allah the mos High, says, " Then do not be soft in speech, lest he is whose heart is a disease should be moved with desire, but speak in a honourable manner." Soorah al ahzaab :32 There are some whose hearts contain the disease of desire and whose perceptions are o*nly skin deep. When the object of the desire submits, the sickness is satiated, and this satiation strengthens the desire and pursuit of the object and hence strengthens the sickness. This is a contrast to the o*ne whose objective is not met, for this failure results is removing the satiation that would strengthen the sickness and there by the desire is weakended as is the love. This is because the person definitely inteds tht there be action accompanying his desire, for otherwise all his desire would be is just whispering of the soul, unless there is some speech or looking accompany this. As for the one who is afflicted with this passionate love but holds back and is patient, then indeed Allah will reward him for his taqwaa as occurs in the hadeeth, " that the one who passionately love someone yets hold back, conceals this and is patient, then dies upon this, will be a martry." [ A da eef hadeeth, ] This hadeeth is known to be the report of Yahya al Qataat from Mujaahid from Ibn Abbass from the Prophet sallahu wa alyhe wa sallam but it is problematic and such a hadeeth is not to be depended upon. But it is known from the evideces of the Shareeah that if o*ne were to hold back from performing that which is unlawful, be it looking, speaking or acting, and conceals this and does not articulate it so as not to fall into that which is prohibited and he is patient in his obedience to Allah and keep away form disobedience to Allah, despite the pain that his hearts feels due to this passionate love, [similar to the case of the o*ne who is patient throught a calaminty, then indeed this person would gain the same rewards as those who have feared Allah and been Patient. " Verily, he who fears Allah and is patient, then surely Allah makes not the reward of the doers of good to be lost." Soorah Yoosuf :90
A Sin that Leads to Jannah…
Ibn al-Qayyim (rahimahullah) said:
"Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:
'A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.'
They said: 'How is that?'
He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.
So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."
-Madarij as-Salikeen, 1/299
"Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:
'A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.'
They said: 'How is that?'
He said: 'He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.
So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly."
-Madarij as-Salikeen, 1/299
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