Ikhlas in prayer / Ikhlas en las oraciones

Assalamu Alaykum Wa Rahmatullah Wa Barakatuh

`Aishah (May Allah be pleased with her) reported:

Messenger of Allah, (PBUH) appointed a man in charge of an army unit who led them in Salat (prayer); he always concluded his recitation with Surat Al-Ikhlas: "Say (O Muhammad (PBUH)): 'He is Allah, (the) One. Allah-us-Samad (Allah - the Self-Sufficient). He begets not, nor was He begotten. And there is none equal or comparable to Him.''' (112:1-4)
Upon their return to Al-Madinah, they mentioned this to Messenger of Allah (PBUH), who said, "Ask him why he does so?'' He was asked and he said, "This Surah contains the Attributes of Allah, the Gracious, and I love to recite it." Messenger of Allah (PBUH) then told them, "Tell him that Allah loves him".

[Al-Bukhari and Muslim].

Aishah (Que Allah esté complacido con ella) informó:

El Mensajero de Allah (La paz sea con él) nombró a un hombre a cargo de una unidad del ejército que les dirigió en Salat (oración); Siempre concluía su recitación con la Surat Al-Ikhlas: "Dí (Oh Muhammad (La paz sea con él)): "Él es Allah, el Único. Allah-us-Samad (Allah el Autosifuciente). No engendra, ni hay sido engendrado. Y no hay nadie igual o comparable a Él." (112-4)

En su regreso a Medina, le mencionaron esto al Mensajero de Allah (La paz sea con él), quien dijo, "Preguntadle por qué hace eso?" Le preguntaron y dijo, "Esta Surah contiene los Atributos de Allah, el Clemente, y me encanta recitarla" El Mensajero de Allah (La paz sea con él) les dijo, "Decidle que Allah le ama."

[Al-Bukhari y Muslim]

Aishah Aish

Same reward, when? NOW / Misma recompensa, ¿cuándo? AHORA

Assalamu alaikum wa rahmatullah wa barakatuh

¿Deben las mujeres esperar hasta la otra vida para recibir la misma remuneración?

El Profeta Muhammad (PyB) dijo: "Las mujeres son la otra mitad (shaqa’iq) de los hombres."

Es un hádiz con significados e implicaciones muy profundas puesto que la palabra "shaqa'iq" tiene diversos significados e implica una simetría y una clara igualdad entre la mujer y el hombre. Es una palabra que deriva del verbo "shaqqa" que significa hendir o partir una cosa en dos mitades.

No es coincidencia que el capítulo de "Las Mujeres" en el Corán empiece haciendo referencia a este origen común:

"¡Oh, humanos! Temed a vuestro Señor Quien os ha creado a partir de un solo ser, del que creó a su esposa e hizo descender de ambos muchos hombres y mujeres."

¿Acaso son temerosos de Allah quienes menosprecian a la mujeres, las consideran inferiores? ¿Acaso tienen esta Taqua y esta consciencia de Allah quienes les niegan a las mujeres sus derechos y permiten que sean remuneradas por debajo de lo que se merecen?

Por eso, si los hombres son una mitad de la sociedad, las mujeres equivalen a la otra mitad. Una equivalencia que el Corán establece inequívocamente:

"Al creyente que obre rectamente, sea varón o mujer, le concederemos una vida buena y le multiplicaremos la recompensa de sus obras." [16:97]

Y sentencia lo siguiente:

"Su Señor les respondió sus súplicas y dijo: No dejaré de recompensar ninguna de vuestras obras, seáis hombres o mujeres. Procedéis unos de otros." [3:195]

Así pues, si hombres y mujeres son remunerados de forma totalmente igualitaria en la otra vida, ¿por qué permitimos que sean remuneradas desproporcionada en esta vida?

Should women wait until the Hereafter to get the same reward?

Prophet Muhammad (PBUH) said: "Women are the other half (shaqa'iq) of men."

It's an hadith with  very deep meanings and implications because the word "shaqa'iq" has different meanings and implies a symetry and a clear equality between the woman and the man. It is a word that derives from the verb "shaqqa" that means split one thing into two halves.

It's not a coincidence that in the chapter "The Women" in the Quran it begins referring to this common origin:

"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women..."

Are fearful of Allah those who despise women, those who consider them inferior? Do they have that Taqwa and that conscience of Allah those who deny women their rights and allow them to be rewarded below of what they deserve?

Therefore, if men are half of the society, women are equal to the other half. An equivalence that the Quran states unequivocally:

"Whoever works righteousness, whether male or female, while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)." (Quran 16:97)

And sencente the following:

"So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. (...)" (Quran 3:195)

So, if men and women are rewarded fully equal in the Hereafter, why do we allow them to be rewarded disproportionately in this life?

Source: Fuente: Hisham Muhammad

Aishah Aish

The Triple Filter Test / El Triple Filtro

Assalamu Alaikum wa rahmatullah wa barakatuh

The Triple Filter Test

Rasul Allah (sal Allahu alaihi wa sallam) said: “Keep away from ill-thinking/suspicions because ill-thinking is the greatest falsehood.” [Sahih Bukhari]

During the Abbasid period one of the scholars in Baghdad was greeted by an acquaintance who said, "Do you know what I just heard about your friend?"

Scholar: "Hold on a minute, before telling me anything I'd like you to pass a little test. It's called the Triple Filter Test."

The Man: "Triple Filter Test?"

Scholar: "That's right, before you talk to me about my friend it might be a good idea to take a moment and filter what you're going to say. That's why I call it the triple filter test. The first filter is Truth. Have you made absolutely sure that what you are about to tell me is true?"

The Man: "No, actually I just heard about it and ..."

Scholar: "All right, so you don't really know if it's true or not. Now let's try the second filter, the filter of Goodness. Is what you are about to tell me about my friend something good?"

The Man: "No, on the contrary..."

Scholar: "So, you want to tell me something bad about him, but you're not certain it's true. You may still pass the test though, because there's one filter left: The filter of Usefulness. Is what you want to tell me about my friend going to be useful to me?"

The Man: "No, not really."

Scholar: "Well, if what you want to tell me is neither true nor good nor even useful, why tell it to me at all?"

Allah (subhana wa ta’ala) asks us: "O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh (meat) of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, the Most Merciful." [Quran 49:12]

Let's pass our intended speech through the triple filter test before we madly utter our every thought. And lets subject others to the triple filter test too before we hear any number of damaging things from them.

La prueba del Triple Filtro:

Rasul Allah (salla allahu allahi wa salam) dijo: "Mantente alejado de los malos/suspicaces pensamientos porque los malos pensamientos es la mayor falsedad." (Salih Bukhari)

Durante el periodo de Abbasid uno de los eruditos en Baghdad fue saludado por un conocido que dijo, "Sabes que acabo de oir sobre tu amigo?"

Erudito: "Espera un minuto, antes de decirme nada me gustaría que pasaras una pequeña prueba. Se llama la prueba del Triple Filtro."

El hombre: "¿La prueba del Triple Filtro?

Erudito: "Así es, antes de que me hables sobre mi amigo podría ser una buena idea tomarse un momento y filtrar lo que vas a decir. Es por eso que lo llamo la prueba del triple filtro. El primer filtro es Verdad. ¿Te has asegurado completamente de que lo que vas a decirme es verdad?"

El hombre: "No, en realidad solo lo oí y..."

Erudito: "Está bien, entonces no sabes realmente si es verdad o no. Ahora déjame probar el segundo filtro, el filtro de la Bondad. ¿Es lo que estás a punto de decirme sobre mi amigo algo bueno?"

El hombre: "No, al contrario..."

Erudito: "Entonces, quieres decirme algo malo sobre él, pero no estas seguro de que sea verdad. Aunque aún puedes aprobar la prueba, porque queda un filtro: El filtro de la Utilidad. ¿Va a ser, lo que quieres decirme sobre mi amigo, útil para mi?"

El hombre: "No, en realidad no."

Erudito: "Pues, si eso que quieres decirme no es ni verdad, ni bueno ni siquiera útil, ¿Por qué decírmelo?

Allah (subhana wa ta'ala) nos pide: "¡Vosotros que creéis! Abandonad muchas de las suposiciones. Es cierto que algunas de ellas son delito. Y no os espiéis unos a otros ni habléis mal de otros cuando no estén presentes. ¿Acaso le gustaría a uno de vosotros comer la carne de su hermano muerto? Os resultaría horrible. Y temed a Allah pues realmente Allah acepta a quien se vuelve a Él y es Compasivo." (Corán 49:12)

Pasemos nuestras palabras a través de la prueba del triple filtro antes de pronunciar locamente cada pensamiento. Y sometamos a otros a la prueba del triple filtro antes de oír cualquier número de cosas perjudiciales de ellos.

Aishah Aish

Remembrance Of Allah / El Recuerdo de Allah

Assalamu Alaikum wa rahamatullah wa barakatuh

The noble Scholar IBN AL-QAYYIM [rahimahullah] said:


"When a person spends his entire day with no other concern but Allaah alone, Allaah [subhaanahu wa ta’ala] will take care of all his needs and take care of all that is worrying him. He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him [dhikr], and cause all his faculties to work only in obedience to Him.

But when a person spends his entire day with no other concern but this world, Allaah will make him bear its distress, anxiety and pain.

He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being.

He will cause his tongue to speak only in remembering people instead of remembering Allaah.

He will cause him to use his talents and energy in obeying and serving the people. This person will strive hard, laboring like some work-animal, to serve something other than Allaah.

Everyone who turns away from being a true slave of Allaah by obeying and loving Him, will be burdened with servitude to some created being."


Allaah says in the Qur’an [interpretation of the meaning]:


"And whosoever turns away [blinds himself] from the remembrance of the Most Beneficent, We appoint for him a shaytaan to be his Qareen [intimate companion]." (Sura al-Zukhruf, Ayah 36)

It was narrated that Anas [radi Allaahu anhu] said that the Prophet [sallal laahu alaihi wa sallam] said:



"Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him."



(narrated by al-Tirmidhi, Hadith No. 2389 and classed as Saheeh by Shaykh Muhammad Naasiruddin al-Albaani [rahimahullah])



Taken from the great book Al-Fawa'id by the Great Scholar Ibn Qayyim Al Jawzziyah Rahimahullaah.

El noble erudito Ibn Al-Qayyim (rahimahullah) dijo:

"Cuando una persona pasa todo el día sin otra preocupación más que la de solo Allah, Allah (subhanna wa ta'ala) cuidará de todas sus necesidades y cuidará de todo lo que le está preocupando. Vaciará su corazón para que pueda ser llenado solo por amor hacia Él, liberará su lengua para que así solo hable con su recuerdo (dhikr), y hará que todas sus falcultades trabajen solo en obediencia a Él.


Pero cuando una persona pasa todo su día sin otra preocupación que la de este mundo, Allah hará que soporte su angustia, ansiedad y dolor.
Dejará que se las arregle solo, y hará que su corazón se distraiga del amor de Allah hacia el amor de algún ser creado.


Hará que su lengua hable solo recordando a la gente en vez de recordando a Allah.
 

Hará que use sus talentos y energía en obedecer y servir a la gente. Esta persona se esforzará mucho, trabajará como un animal de trabajo, para servir a otro aparte de Allah.

Todo el mundo que se aparte de ser un verdadero esclavo de Allah obedeciéndole y amándole, serán cargados con la servidumbre a algún ser creado."


Allah dice en el Corán (interpretación del significado):


"Y al que está ciego para el recuerdo del Misericordioso le asignamos un demonio que se convierte en su compañero inseparable." (Surah Sura al-Zukhruf, Ayah 36)

Fue narrado que Anas (radi Allahi anhu) dijo que el Profeta (salla allahu allahi wa salam) dijo:

"Quien se preocupa mayormente por La Otra Vida, Allah le hará sentirse independiente de los otros y le centrará y contentará, y sus asuntos mundanos se organizarán. Pero quien se preocpe mayormente por este mundo, Allah le hará sentirse en constante necesidad de otros y le distraerá y descentrará. y no conseguirá nada de este mundo excepto lo que está decretado para él."


(narrado por al-Tirmidhi, Hadiz nº 2389 y clasificado como Saleeh por Shaykh Muhammad Naasiruddin al-Albaani (rahimahullah))


Fuente: El gran libro de Al-Fawa'id del Gran Erudito Ibn Qayyim Al Jawzziyah Rahimahullah. 

Aishah Aish

16 Qualities Allah loves

Assalamu Alaikum Wa Rahmatullah Wa Barakatuh

16 Qualities That Allah Loves

1) Patience:

“And Allah loves as-Sâbirun (the patient).” (Surah Imran 3:146)

2) Justice and Dealing with Equity:

“O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is informed of what ye do.” (Surah Maeda 5:8)

"For Allah loves those who are fair (and just)."

[Surah Al Hujurat 49:9]

3) Putting Trust in Allah:

“Certainly, Allah loves those who put their trust (in Him).” (Surah Imran 3:159)

4) Kindness:

Ayesha (رضي الله عنها) narrated: The Messenger of Allah ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said: “Allah loves kindness in all matters.” (Bukhari)

5) Repentance:

“Truly, Allah loves those who turn unto him in repentance.” (Surah Baqarah 2:222)

6) Piety:

“Verily, then Allah loves those who are al-Muttaqun (the pious).” (Surah Imran 3:76)

"For Allah loves the righteous (the pious)." [Surah Al Tawbah 9:4]

Reported by Sa`d bin Abu Waqqas (رضي الله عنه :): Messenger of Allah ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) said, "Allah loves a slave who is pious, free of all wants and the unnoticed.''

7) Good-doing:

“Truly, Allah loves Al-Muhsinun (the good-doers).” (Surah Baqarah 2:195)

8) Purification:

“And Allah loves those who make themselves clean and pure.” (Surah Tawbah 9:108)

9) Humility of the Rich:

Sa’d Ibn Abi Waqqas (رضي الله عنه ) said: Allah’s Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) said: “Allah loves the believer who is pious and rich, but does not show off.” (Muslim)

10) Magnanimity:

Al-Hakim narrated: The Messenger of Allah ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) said: “Allah is All-Generous and He loves generosity in sale, purchase and judgment.”

11) Virtuosity:

The Messenger of Allah ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ)said: “Allah loves the believer who is poor but virtuous enough to refrain from begging though he has many children.” (Muslim and Ahmed)

12) Love for the Sake of Allah:

Al-Tabarâni, Ibn Ya’lâ, Ibn Hibban and Al-Hakim narrated: Allah’s Messenger

( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said: “If two individuals love each other for the sake of Allah, the stronger in love to his brother will be more loved by Allah.”

13) Continuous Performance of Righteous Deeds:

Allah’s Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said: “The best loved deeds to Allah are the ones that are continuous even if they are not very many.” (Bukhari and Muslim)

14) Sabr (Patience):

"And Allah Loves those who are firm and steadfast (As-Sabirin (the patient))." [Surah Ali 'Imran 3:146]

15) Praying Salaah on time:

“The thing that Allah loves most is when his people pray salaah on time.” (Hadith- Bukhari)

16) Good Manners and Conduct:

Al-Tirmidhi narrated: Allah’s Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said: “The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant.”

Love of Allah is the basis of worship that should be directed to Him alone. Any other love should be for his sake too. The real love of Allah is to do whatever He ordained and to abandon whatever He forbade, in addition to Following Rasulullah ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ)’s Sunnah. Whoever obeys someone or something other than Allah and His Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ), or follows any saying other than theirs, or fears other than Allah or seeks the pleasure of other than Allah, or puts his trust in other than Him, does not love Allah, nor does he love His Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ). Muslims should also love one another and wish the best for one another. 

Allah’s Messenger ( صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said: “One will not be a true believer unless he loves for his brother what be loves for himself.” (Bukhari)

Aishah Aish

Responsibility of Hijab for Man and Woman

Assalamu Alaykum Wa Rahmatullah Wa Barakatuh

Responsibility of Hijab for Man and Woman


Let us scrutinize the required important matters for both sexes in order to specify the difference in responsibility between them concerning this framework of Islamic hijab.


Both man and woman are responsible according to the following verse of the Holy Qur'an:

"Say to the believing men that they cast dawn their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. And say to the believing women that they cast down their looks and guard their private parts and not display their ornaments except what appears there of, and let them wear their head-coverings over their bosoms, and not display their or name except to their husbands..." (Holy Qur’an, 24:30-31).




The great jurisprudents (fuqaha) have cited explanations for these edicts:


A. A woman must cover her body and hair from the sight of non-mahram man.


B. It is unlawful for a man to look at the body and hair of a non-mahram woman with the exception of her face and hands. It is also unlawful for a man to look her hair and this verdict is applied on a woman concerning looking at men other than her father, son, uncle, grandfather, brother and those related to them.


C. It is forbidden for a man to look at the details of the face of a non-mahram women, or her hands with sexual desire and vice versa.


D. It is lawful for a man who wants to marry a woman to look at her in order to be acquainted with her physical qualities and vice versa.


E. It is lawful for both a man and woman to look at the body of their mahrams (except for the genital region) so long as it is not with sexual desire, but to look with sexual desire, is forbidden (haram) whether they are mahram or not.


F. It is obligatory for a woman to cover her body and hair from the sight of a non-mahram men (i.e., those with whom she is legally allowed to marry).


G. It is unlawful for a man to be alone with a non-mahram woman in a place where nobody else can enter if they fear that they may commit haram acts; but there is no objection for a man to be alone with a non-mahram woman when other are not prohibited from entering the place, even if the other are a mature rational child or in the state of security from committing corruption.


H. It is unlawful for a non-mahram man to touch a non-mahram woman nor a non-mahram woman may touch a non-mahram man such as shaking hands and so forth.


I. If there is a necessity for a man to touch a woman, and vice versa, such as medical cure or saving a drowning person, and there is no a female doctor for the woman or a male doctor for man, it is lawful for both sides to touch or look at the other side for tests, cure or the like.


J. It is lawful for non-mahram men to hear the voice of non-mahram women on condition that hearing should not be with sexual desire or as a cause for committing haram acts and it is permitted for a woman to make her voice heard through discourse or address by a non-mahram man on condition that her voice should not mislead or seduce listeners, because it is haram for a woman to talk to men in an excited and agitating manner.


K. It is recommended for a woman to keep her beauty and elegance for her husband because attractiveness and beauty represent an important side in the life of woman and an essential source among the sources of the happiness of matrimonial life.


L. It is forbidden for a woman to imitate men (by dress, actions or behavior) and vice versa.


M. It is forbidden for a woman to perfume herself and go outside her home, i.e. it is forbidden that her perfume is noticed by non-mahram men while passing among them or mixing with them.




If we examine carefully these legal responsibilities which fall under the frame of Islamic hijab, we will find that both men and women share the task of responsibility regarding this rule, with the specification concerning women in covering their body. This shows strongly that Islam is aspires to establish clean relations between the two sexes; spread purity and dignity among people; and safeguard the society with healthy relations. It is not among its intentions to disgrace a woman's dignity among people or prevent her from performing her role in life as it is clear through the above mentioned laws concerning Islamic hijab.

If we want to judge strictly the matter of covering woman's body and we have said it is correct to say that both men and women hold the same task in the general framework of Islamic hijab, the question comes: Why a woman alone bear the burden of covering her body and without man to do so?

The fact, which no fair-minded person can doubt, is that the reason for the specification of covering a woman's body alone relates to her sentimental and physical qualities. Because the temptation side of woman is much stronger than a man; she has the competent side for sensibility; and she has instinctive tendencies for showing herself off. Thus, ornaments and beautification are among her first specifications. If they are unrestricted, she may cause, knowingly or unknowingly, an innocent person to commit a haram act, thought or deed.

This natural characteristic of woman and which makes her more able to attract, tempt and fascinate man towards herself, is the main reason Islam tackles this point through hijab. Therefore, it is not normal to ask a man to cover his body like her; whereas man in general does not possess these specific characteristics, nor is he naturally prone to decorate and beautify himself in order to draw attention of woman. Still, Islam does require a man to dress in an appropriate manner so as not to expose unnecessary parts of his body.

On the subject of attraction, two sure things exists, one in a woman and one in a man. That which exists within a woman is the desire to show herself off, it is a part of her nature. That which exists in a man is an inclination towards looking, not just looking but flirting and receiving pleasure from it. Both of these things exist. Will Durant says that there is nothing in the world more firm and more persevering than a man's desire to look at a woman.

It is also clear that men and women are sexually stimulated in different ways. A woman, being a naturally sensitive and tender-hearted creature, requires touching and tactile movements in order to stimulate her. A man, on the other hand, is a much coarser creature, tough and virile with a strong imagination. He can be stimulated by a mere look. A woman covers herself to keep from showing off her body and the man cannot see anything which will stimulate him sexually. How clever Islam is to adopt hijab in society! So it completely conforms with the innate natures of woman!

In accordance with this reality of attraction, we see that Islam also forbids acts such as sodomy among men and lesbianism among women because each of the two decrees has its own subject and background like other legal decrees which rely on certain backgrounds necessary for them.
These are the true centres which addresses in order to build this positive edict; the blessed Islamic hijab.

Aishah Aish

Moderation In Eating / Moderación Al Comer

Assalamu alaikum wa rahmatulahi wa barakatuh

 

> Saudi Arabia gastó 5000 toneladas de comida

en los primeros 3 days de Ramadan.

> Mientras, cada 3,6 segundos un niño

muere de hambre en el mundo!!

Do you see this? And they are called "Muslims"? They are a shame for the Ummah!! This is not what the Prophet (PBUH ) taught us, they are ruining everything that the Prophet (PBUH) did for us, this is a lack of respect, did they forget the struggle of the Prophet (PBUH) to convey the message leading with the example? This makes me angry, what a lack of respect and intelligence. And obviously a lack of knowledge. Astaghfirullah. May Allah guide them. Ameen

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 in al-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.

 

Haatim al-Taa’iy said:

If you give your stomach and your private part what they ask for, you will end up regretting it.
Fath al-Baari (9/669)

 

 

Veis esto? Y de hacen llamar "Musulmanes"? Son una vergüenza para la Ummah!! Esto no es lo que el Profeta (la paz sea con él) nos enseñó, están arruinando todo lo que el Profeta (la paz sea con él) hizo por nosotros, esto es una falta de respeto, ¿olvidaron los esfuerzos del Profeta (la paz sea con él) para transmitir el mensaje liderando con el ejemplo? Esto me enfada, !que falta te respeto e inteligencia. Y obviamente falta de conocimiento!

Astaghfirullah. Allah los guíe. Ameen.

 

Allah dice (interpretación del significado):

"y come y bebe pero no os excedáis, ciertamente Él (Allah) no le gusta Al Musrifoon (aquellos que se exceden)"

[al- A'raaf 7:31]

 

 

La Sunnah alienta a la moderación al comer, y critica fuertemente el exceso.

 

El Profeta (la paz y bendiciones de Allah sean con él) dijo: "Los hijos de Adam no llenan peor recipiente que su estómago. Es suficiente para el hijo de Adam comer unos cuantos bocados, para mantenerse. Si debe hacer eso (llenar su estómago), entoces que llene un tercio con comida, un tercio con bebida y un tercio con aire." Narrado por al-Tirmidhi (2380): clasificado como saheeh por al-Albaani en al-Silsilah al-Saheehah (2265).

 

 

Fue narrado que Naafi' dijo: Ibn 'Umar no solía comer hasta que un hombre pobre fuese llevado a comer con él. Le llevé un hombre para que comiera con él y comió mucho. Él dijo: Oh Naafi', no dejes que este hombre entre en mí, ya que oí al Mensajero de Allah (la paz y bendiciones de Allah sea con él) decir: "El kaafir (no creyente) come en siete intestinos." Narrado por al-Bukhaari (5393) y Muslim (2060)

 

 

Al-Nawawi dijo, comentó sobre este hadith (14/25):

 

Los eruditos dijeron: Lo que este hadiz significa es estar contento con poco en este mundo y alentar ascetismo y contentamiento, además del hecho de que comer poco es una buena característica, y comer mucho es lo opuesto. En cuanto a las palabras de ibn 'Umar sobre el hombre pobre que comió mucho en su presencia, "No dejes que entre en mí", él solo dijo eso porque se estaba comportando como un kaafir, y si una persona se comporta como un kaafir es makrooh mezclarse con él innecesariamente; además, la cantidad que este hombre comió podría haber alimentado a un número de personas. Fin de la cita. 

 

 

Haatim al-Taa'iy dijo:

Si le das a tu estómago y a tus partes privadas lo que piden, acabarás arrepintiendote por ello.

Fath al-Baari (9/669) 

 

 

 

 

 

 

Aishah Aish