Eating All You Can This Eid?

Eating All You Can This Eid?

By Noha Yousry

Freelance Writer - Egypt


Roasted Turkey

This feast-like illustration is the typical scene at an `Eid gathering.
Envision a bronze roasted turkey, well-placed in the center of the table, surrounded by beautiful casseroles of assorted meats and vegetables, scalding soups, and mouth-watering family recipes passed down for generations.

This feast-like illustration is the typical scene at an `Eid gathering, especially as an aftermath of a month of fasting! While there is nothing wrong with eating nor with enjoying food for that matter, this picture is just a bit too much.

The Psychology Behind Overeating

With consumerism booming and restaurants at every corner, this is the plentiful approach we have for eating these days. While the specific psychology behind overeating differs from one individual to another, there are certain common triggers that cause people to stuff themselves.

Portage Path Behavioral Health, a professional health care company that specializes in behavioral health identifies five key psychological triggers to overeating:

Social Triggers: When people are encouraged by those around them to eat, "in attempt to fit in, or in an attempt to mask feelings of inadequacy in social situations."

Situational Triggers: Eating because of the surroundings whether it is popcorn at the cinema or a candlelit dinner. Almost all social occasions have a time for food cutout if not completely revolving around it.

Physiological Cues: Interpreting our bodily cues requires skill and discipline. Tiredness can mean a lack of energy and thus justify food intake, and it can also merely mean lack of exercise.

Negative Thoughts: Low self-esteem and the need to conform to the pressure of societal standards can sometimes lead to overeating or "binge eating."

Emotional Triggers: Subconsciously eating because of emotions such as "anger, depression, loneliness, guilt, jealousy, and even happiness … anxiety, disappointment, emptiness, grief, procrastination, fear or boredom."

If we examine our own eating motives, many of us will find ourselves easily straddling all five triggers.

Identifying true hunger and not giving in to these false alarms are very important if we want to regulate our food intake. Prophet Muhammad (peace be upon him) said,

"A person fills no vessel worse than his [or her] stomach. It is sufficient for the son of Adam to have a few mouthfuls to give him [or her] the strength he [or she] needs. If he [or she] has to fill his [or her] stomach, then let him [or her] leave one-third for food, one-third for drink, and one-third for air." (At-Tirmidhi and Ibn Majah)

Obesity Risks

"In recent years obesity has been the number-one cause of deaths in the US," said Aboulghate.

Nowadays, the harms of filling our "vessel" are well-known. To get a better idea about the risks associated with overeating, we consulted Dr. Ahmed Mohamed Aboulghate, member of the Egyptian Medical Association for the Study of Obesity (EMASO). He told IslamOnline.net, "Overeating and obesity are so dangerous that not only did the WHO recognize obesity as a disease, but in fact it named it 'the Epidemic of the 21st century'!"

Aboulghate further reinforced this by mentioning that in recent years obesity has been the number-one cause of deaths in the US, "even preceding smoking, which has been on the top for decades."

Aboulghate asserted that while modern-day medical advances have significantly increased human life expectancy, this may be the first generation to show a declining slope; all because of obesity.

According to Aboulghate, the spectrum of diseases induced by overeating starts from small discomforts - such as indigestion and sleep disorders - to a long, horrifying list of complications - such as "type 2 diabetes, hypertension, heart diseases, liver and gall bladder diseases, and decreased fertility."

Obesity also increases the risk of "complications during pregnancy, respiratory disorders like sleep apnea syndrome (serious life-threatening attacks of inability to breathe during sleep, because of accumulation of fats in the airways), osteoarthritis (joint inflammation, especially of the lower back and knees), as well as up to 20 types of cancer," said Aboulghate.

And as if these physical problems were not enough, Imam Shafi`i, an Islamic scholar who is considered the founder of the Shafi'i school of jurisprudence (fiqh), pinpointed several intangible harms brought about by overeating. These include the weighing down of the body, hardening of the heart, driving away insight, sleepiness, and weakening of one's aptitude for worship. (Al-Duqur)

Not an End in Itself

Allah created a broad selection of delicious foods for us to enjoy, not abuse. Eating is a means to build and renovate a healthy and energetic body, not an end in itself.

"Just because you stop eating before you are totally full doesn't mean you aren't enjoying your food," explained Dr. Adel Abdul-`Aal, a renowned Egyptian doctor of alternative medicine. (Abdul-`Aal)

"If you go to a movie theater, everything says, 'Eat more,' even if you're not hungry and even if the food tastes bad," said Wansink.
By savoring food and eating at a relaxed pace, Abdul-`Aal guarantees you will appreciate your food much more. And as in all other aspects of life, moderation is the key.

While listening to our body's needs is the goal; when an actual loneliness-induced craving strikes or the time comes to "grab a bite" with a friend or to plan a birthday party, many of us might find that total avoidance of the five aforementioned psychological triggers is impractical.

The fact is, we easily fall into the pitfalls of social, situational, and emotional eating, among others. Brian Wansink, professor of consumer behavior at Cornell University, stated, "If you go to a movie theater, everything says, 'Eat more,' even if you're not hungry and even if the food tastes bad."

"The size of the [popcorn] bucket says 'Eat more.' The noise of the people eating around you says 'Eat more,' the distraction of the movie says 'Eat more,' and the person you're sitting with, if they're still eating, tells you to eat more." (Mieszkowski)

Refraining from entertainment venues and declining family invitations are not the answer; the goal is to manage the quality and quantity of our food intake.

15 Tips to Resist Overindulging

1. Stay busy. If you constantly have something to do, it will keep your mind off food.

2. Take a walk. While playing sports, the body releases hormones called endorphins that positively affect the mood and psychological state of the person, explained Aboulghate.

3. Chew well and take pauses between mouthfuls. This helps your digestion and makes you feel full faster. (Abdul-`Aal)

"We eat with our eyes, not with our stomach," said Prof. Wansink.

4. Do not gulp down food while walking or doing something else. (Abdul-`Aal) Set a separate time for meals that is completely focused on the food, and savor it.

5. Preferably set that time for the whole family to eat together. Gathering for food is a sunnah (Prophetic tradition) and eating together slows you down quite a bit too.

"Eat your food together, for you will thereby be blessed in it." (Abu Dawud and At-Tirmidhi)

6. Drink plenty of water.. Sometimes, the body craves water not food. (Abdul-`Aal)

7. Eat fruits and vegetables, and drink fresh juices. The water in the fruit and vegetables makes you feel hydrated, the fiber gives a sense of fullness, and they provide the body with an amount of energy that is "just-right" without overburdening it, according to Aboulghate.

"Some of them, like cucumber and cabbage, even contain 'negative calories' because the amount of energy required to digest them is more than their caloric content." So you are actually losing weight munching on them!

8. Eat three meals a day, with 3-5 hours spacing between each meal. Be in harmony with your body's biological timing. (Abdul-`Aal)

9. Wait for at least two hours after dinner before going to sleep. (Abdul-`Aal)

10. When you feel like you're not hungry anymore (half-full), get up and brush your teeth. It changes the taste of your mouth and indicates closure. Do not hang around food longer than necessary!

11. Do not eat with people who tend to overindulge. Obesity, according to a recent study, is catching! (wddty.com)

12. Use the "rule of two." Only serve a maximum of two items on your plate. You can always go back for two others when you are done! The less variety on your plate, the less overeating you will be doing. (Mieszkowski)

13. "We eat with our eyes, not with our stomach," said Prof. Wansink. (Mieszkowski) In fact, we eat 92 percent of what we put on our plates. Downsize your serving plates, drinking glasses, and meal dishes. Also, dish out packaged food (such as chips) beforehand to keep track of the amount you consume.

14. Increase the physical space between you and food. By simply placing the chocolate at the other end of the table or in the kitchen, you will decrease your intake. (Mieszkowski)

15. Keep some paper and a pen close to the refrigerator and take notes. Stop your mechanical eating habits in their tracks by asking yourself these three questions before you reach for food:

*
"How do I feel right now?"
*
"What is my reason for wanting to eat something?"
*
"Is the food that I am about to consume really beneficial and nourishing to my body or am I trying to substitute food for feeling hurt, frustrated, angry, disappointed, or bored?" (elements4health.com)

Bon appetit!

Sources:

Abdul-`Aal, Adel. "Alternative Medicine." Forum.EgyptFiles.com. Accessed 27 Sep. 2008. (Arabic)

Al-Duqur, Mohamed Nazzar. "Health Problems Associated With Indulging in Food and Drink." Accessed 27 Sep. 2008. (Arabic)

"Before Food Goes Through Your Lips, It Goes Through Your Mind: The Psychology Behind Overeating." Portage Path Behavioral Health. Accessed 27 Sep. 2008.

"Insatiable Appetite." What Doctors Don't Tell You. 17 Mar. 2007. Accessed 29 Sep. 2008.

Mieszkowski, Katharine. "The Professor of Pigging Out." Salon. 2006. Accessed 27 Sep. 2008.

"Obesity: Believe It or not, It's catching." What Doctors Don't Tell You. 9 Aug. 2007. Accessed 29 Sep. 2008.

"The Psychology of Overeating." Elements4Health. Accessed 27 Sep. 2008.

The Concept of Istiqamah

Imam Nawawi's Hadith 21 of 40 is explained:

The Concept of Istiqamah

On the authority of Abu 'Amr, though others call him Abu 'Amrah Sufyan bin 'Abdullah, radiyallahu anhu, who said:

I said: "O Messenger of Allah, tell me something about Islam which I could not ask anyone about save you." He answered: "Say: 'I believe in Allah', and then stand firm and steadfast."

[Muslim]

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background

The literal meaning of "Istiqamah": to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem "Qiyyam", which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.

The term has been used by the Qur'an in many verses. Allah the Almighty says:

"Therefore, stand firm (on the straight path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allah) sees well all that you do."
[Surah Hud (11): ayat 112]

Ibnu Abbas said that this verse was the hardest and most difficult verse of the Qur'an on the Prophet, sallallahu 'alayhi wasallam.

Indeed it is a difficult task to achieve Istiqamah, hence, the Prophet, sallallahu 'alayhi wasallam, said; "Be straight on the path or be close to it."

In another verse, Allah the Almighty says:

"So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires....."
[Surah al-Shura' (42): ayat 15]

Based on these two verses, it can be inferred that Istiqamah is to stand firm and steadfast to what we have been commanded by Allah, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be mislead by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.

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lessons

According to Ibn al-Qayyim, there are five conditions to achieve Istiqamah in performing required deeds:

The act should be done for the sake of Allah alone (ikhlas).
It should be done on the basis of knowledge ('ilm).
Performing ibadah should be in the same manner that they have been commanded.
To do it in the best way possible.
Restricting oneself to what is lawful while performing those deeds.

According to other scholars of suluk, i.e. behavior, there are certain steps to be followed in order to achieve Istiqamah :

Always being aware of the final destination, i.e. the Day of Judgment (Akhirah). And to use this awareness in a positive way as a motive to do good deeds. One way to do it is through remembering that a person's journey towards Akhirah starts the minute he / she passes away and leaves this world. One of the Salafs said: "If you live until the morning do not wait for the evening and if you live until the evening do not wait for the morning."

Commitment (Musharatah). One has to make a commitment that he/she will be steadfast and will do things in the right way and in the best way possible, and to adhere to conjunctions of Islam. Unfortunately many Muslims are being lenient in making such a commitment.

To make continuous efforts (Mujahadah) to bring that commitment to reality. Some Muslims dare to make the commitment, but dare not to make the effort to make the commitment a reality.

Continuous checking and reviewing of one's deeds (Muraqabah). Being honest with oneself so as not to give false excuses for failing to fulfill a commitment.

Self accountability (Muhasabah). This should be done twice: Firstly, before we start doing something, ensuring that it pleases Allah, that we do it for His sake only, realizing the right way it should be done. Secondly, after the action has been done, to check whether we have achieved what we aimed for, and to check for defects and shortcomings, and that we still could have done it better by not being satisfied with our action.

Blaming oneself for not doing it perfectly after it has been done. Self blaming here is a positive one by using it as a motive, and by aiming for improvement and having the intention of doing things better next time. This leads to making another commitment and continual commitments to improve our performance.

Striving for improvement (Tahsin). We have to make improvements in all that we do (daily activities, work, actions, good deeds, ibadah, etc.) as one of our objectives.

To be humble towards Allah, realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.

It should be emphasized that these steps/conditions apply to worldly matters as well as ibadah and good religious deeds.

Factors that lead to the weakening of Istiqamah include:

Committing sins (ma'siah), insisting on repeating them again and again, without istighfar (seeking Allah's forgiveness) and without practicing repentance.

Shirk (associating anything with Allah) whether in intentions, by showing off our good deeds to others, seeking others' appraisal, avoiding being blamed by others, being afraid of someone, or to seek rewards from others than Allah. This part of shirk is also called riyya' or showing off. All these lead to deviation in Istiqamah, and when these stimuli are not there, the person's work is not perfect any more and it is not done in the best way possible.

Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allah and accept Islam based on his/her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of nifaq which the Prophet, sallallahu 'alayhi wasallam, warned us about: Not keeping promises and breaking them continuously without good reasons or excuses, not fulfilling commitments we make with others, being aggressive and unjust to others in quarrels, and disputes, failing to shoulder responsibilities/burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqamah.

Bida'ah (innovations in ibadah), whether genuine bida'ah (performing ibadah which has not been ascribed by Shariah, i.e. revelation), or relative bida'ah (failing to observe the requirements of doing ibadah - the five criteria discussed in Hadith 5), will lead to decreasing the quality of good action or ibadah.

There are other factors that also contribute to the weakening of Istiqamah, such as: recklessness, reluctance, heedlessness, being overwhelmed by a deceiving enjoyment, and being mislead by self interests and desires.

Applying the above mentioned steps and requirements pinpointed by scholars will help in overcoming all these obstacles and barriers.

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conclusion

Istiqamah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fatihah at least seventeen times each day seeking continual guidance to the straight path from Allah.

please FORGIVE me

[Hadith]
Rasul Allah, sal Allah alayhi wa sallam, said, "If anyone continually asks forgiveness, Allah will appoint for him a way out of every distress, relief from anxiety, and will provide for him from where he never realized."
- Abdu Dawood, Hadith 599

[Lessons from this Hadith]
This is your success formula: Constantly asking Allah for forgiveness. It is the key to mastering your emotions, and finding ways of provision that you never imagined!

For the next ten days, ask Allah for forgiveness 100x each day, and make it a habit.

The Excellence of using Miswak (Tooth-Stick)

The Excellence of using Miswak (Tooth-Stick)

Selections from Riyadh us Saaliheen

Abu Hurairah (RA) reported: The Messenger of Allah (SAW) said, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Miswak (tooth-stick) before every Salat.'' [Al-Bukhari and Muslim].

Commentary: We learn from this Hadith that the Prophet (SAW) liked to clean his teeth with Miswak (a softened stick used as tooth brush for cleaning the teeth) with every Salat, but he did not made it obligatory for the reason that it would be inconvenient for his followers. It shows that he was extremely affectionate and kind to his Ummah.

This Hadith also shows that using Miswak is an admirable act. Every Muslim should make it a routine to use it as frequently as possible especially before performing prayers.

Hudaifah (RA) reported: Whenever the Messenger of Allah (SAW) got up (from sleep), he would rub his teeth with Miswak (tooth-stick).[Al-Bukhari and Muslim].

Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (SAW) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.

`Aishah (Ra) reported: We used to prepare for the Messenger of Allah (SAW) a Miswak (tooth-stick) and the water for making Wudu'. Whenever Allah wished to awaken him from sleep at night, he (SAW) would brush his teeth with Miswak, make Wudu', and perform Salat. [Muslim].

Commentary: This Hadith shows how particular the Prophet (SAW) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (SAW) as it shows how keen they were about his needs, habits and temperament.

Anas (RA)reported: The Messenger of Allah (SAW) said, "I stress upon you to use Miswak (tooth-stick).''[Al-Bukhari].

Shuraih bin Hani (RA) reported: I asked `Aishah (Ra): "What was the first thing which the Prophet (SAW) would do when he entered his house?'' She replied: "He would use Miswak (tooth-stick).''[Muslim].

Abu Musa Al-Ash`ari (RA) reported: I came to the Prophet (SAW) once and noticed the tip of Miswak (tooth-stick) on his tongue.
[Al-Bukhari and Muslim].

`Aishah (Ra) reported: The Prophet (SAW) said, "The Miswak (tooth-stick) cleanses and purifies the mouth and pleases the Rubb.''
[An-Nasa'i and Ibn Khuzaimah].

Commentary: "Mataharah'' means a medium and means of purification. "Mitaharah" means an instrument/tool for purification. In other words, on the one side, Miswak is a means of cleaning and purifying the mouth, and on the other, a way to attain the Pleasure of Allah.

Abu Hurairah (RA) reported: The Prophet (SAW) said, "There are five acts which conform to the pure nature: Circumcision, removing of the pubic hair, clipping the nails, plucking the underarm hair and trimming the moustache.'' [Al-Bukhari and Muslim].

Commentary: "Fitrah" literally means beginning, innovation, invention or making something altogether new, but here it means instinct or such nature or disposition which is inborn. Some people have defined it as that old way which was liked by all the Prophets and on which all the Divine laws had full agreement. That is to say, they are natural to man. In any case, one should adopt all these five good qualities in such a way as if they are a part of his nature. Moreover, they are also highly important from the point of view of cleanliness and purification.

`Aishah (Ra) reported: The Messenger of Allah (SAW) said, "There are ten demands of pure nature: trimming the moustache, letting the beard grow, using Miswak (tooth-stick), snuffing up water into the nose (in ablution), paring the nails, washing the bases of the finger joints; plucking the underarm hair, removing of the pubic hair and removing impurities with water from the affected part after a call of nature.''

The subnarrator said: I forgot the tenth but it might possibly be the rinsing of the mouth (in ablution). [Muslim].

Commentary: This Hadith tells us about ten qualities which are natural to human beings. Some `Ulama' are of the opinion that the tenth quality among them is circumcision. Anyway, the importance of these ten qualities and the stress on them are evident. The first thing among them is the trimming of moustache. This is Sunnah of the Prophet (SAW) and is meant to cut the projected hair on the upper lip.

2. In the opinion of `Ulama', keeping the beard is compulsory but its extent is not determined. On the basis of Ibn `Umar's practice, some `Ulama' hold that the size of handful is essential and beyond that cutting is permissible, or according to a weak narration some consider its trimming towards length and breadth quite fair. But this opinion is not correct. In the words of Al-Bukhari and Muslim, the Prophet (SAW) used five words for it which are (a'fu, aufu, arkhu, arju, waq'iru) and all of them have similar meanings that the beard should be left alone on natural growth. But, for a few exceptional cases, the common injunction in this behalf is that one should keep full beard. One should neither trim it in length and breadth nor make it handful in size. One can, however, bring it to a normal size in case of its wild growth if one fears that it will cause derision and laughter.

3,4. The Miswak and the rinsing of mouth, and putting water into the nostrils are necessary for Wudu'. "Istinshaq'' means to draw water with full force in the nostrils as one does for smelling perfume. Except during Saum, Istinshaq is stressed in Wudu'.

5. Paring of the nails is also necessary for cleanliness. If this is not done, filthy matter will go to the mouth through the nails. The fashion of keeping long nails, similar to beasts and animals, now in vogue in women as well as men is not only against nature but is also a sign of beastliness and ferocity.

6. The washing of the joints of fingers is also necessary for cleanliness.

7,8. The removal of the underarm hair and below the naval is an integral part of cleanliness and inordinate delay in it is disliked. According to a Hadith, delay in it beyond forty days is disgusting.

9. Cleaning with water after evacuation is a must for purification because one cannot perform Salat without it. It is permissible to use clod or toilet tissue, etc., but such things used for this purpose should be odd in number, i.e., 3,5,7. But it is better to follow this with water, as water is a natural cleanser.

10. Circumcision is also an old tradition or practice. According to the general opinion of `Ulama', it is obligatory. Some of them are of the view that it is desirable on the seventh day. It is, however, permissible afterwards.

To read more about the benefits of miswak and to order a free miswak go to www.miraclebrush.com

Mistakes made on Eid

Mistakes made on Eid

What are the mistakes and wrong actions that the Muslims are warned against on the two Eids? We see some actions which we denounce such as visiting graves after the Eid prayer and staying up to worship on the night of Eid….

Praise be to Allaah.

As Eid is approaching, we would like to point out some things that some people do out of ignorance of the laws of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). These include the following:

1 – The belief of some that it is prescribed to spend the night of Eid in worship.

Some people believe that it is prescribed to spend the night of Eid in worship. This is a kind of innovation (bid'ah) that is not proven from the Prophet (peace and blessings of Allaah be upon him). Rather it was narrated in a da'eef (weak) hadeeth which says, "Whoever stays up on the night of Eid, his heart will not die on the day when hearts die." This hadeeth is not saheeh. It was narrated via two isnaads, one of which is mawdoo' (fabricated) and the other is da'eef jiddan (very weak). See Silsilat al-Ahaadeeth al-Da'eefah wa'l-Mawdoo'ah by al-Albaani, 520, 521.

It is not prescribed to single out the night of Eid to pray qiyaam to the exclusion of all other nights, unlike the one whose habit it is to pray qiyaam, in which case there is nothing wrong with him praying qiyaam on the night of Eid.

2 – Visiting graves on the two Eid days.

This is contrary to the purpose of Eid which is to express joy and happiness, and it goes against the teaching of the Prophet (peace and blessings of Allaah be upon him) and the actions of the salaf. It comes under the general meaning of the Prophet's prohibition on visiting graves on a specific day and making that like a festival, as the scholars stated.

See Ahkaam al-Janaa'iz wa Bida'uha by al-Albaani, p. 219, 258.

3 – Forsaking the jamaa'ah and sleeping late and missing the prayer.

Unfortunately you see some of the Muslims missing the prayer and forsaking the jamaa'ah. The Prophet (peace and blessings of Allaah be upon him) said: "The covenant that stands between us and them is the prayer; whoever forsakes it is a kaafir." Narrated by al-Tirmidhi, 2621; al-Nasaa'i, 463; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

And he said: "The most burdensome prayers for the hypocrites are the 'Isha' and Fajr prayers. If they knew (what goodness) there is in them, they would come to them even if they had to crawl. I had thought of ordering the call to prayer to be given, then I would tell a man to lead the people in prayer, then I would go, taking some men with me carrying bundles of wood, to people who do not attend the prayer, and would burn their houses down around them." Narrated by Muslim, 651.

4 – Women mixing with men in the prayer place, the streets and elsewhere, and crowding together with men in those places.

This is a source of great fitnah (temptation) and serious danger. Both women and men should be warned against that, and the necessary means should be taken to prevent that as much as possible. Men and youth should not leave the prayer place or the mosque until after the women have dispersed completely.

5 – Some women going out wearing perfume and makeup, and without veils.

This is a problem which is widespread, and many people take this matter lightly. Allaah is the One Whose help we seek. Some women – may Allaah guide them – even dress up in their finest clothes and put on the best perfume when they go to the mosque to pray Taraaweeh or go to the Eid prayers, etc. The Prophet (peace and blessings of Allaah be upon him) said: "Any woman who puts on perfume and passes by people so that they can smell her fragrance, is an adulteress." Narrated by al-Nasaa'i, 5126; al-Tirmidhi, 2783; classed as hasan by al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb, 2019.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There are two types of the people of Hell whom I have not seen. People with whips like the tails of cattle with which they beat the people, and women who are clothed yet naked, going astray and leading others astray, with their heads looking like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although its fragrance may be detected from such and such a distance." Narrated by Muslim, 2128.

The guardians of women must fear Allaah with regard to those who are under their care, and fulfil the duty of protecting and maintaining that Allaah has enjoined upon them, because,

"Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other"

[al-Nisa' 4:34 – interpretation of the meaning]

So they must guide them and show them that which will lead to their salvation and their safety in this world and in the Hereafter, by means of keeping away from that which Allaah has forbidden and striving for that which will bring them closer to Allaah.

6 – Listening to singing and haraam things.

Among the evil things that are widespread in these times is music and singing. They have become very widespread and people take this matter lightly. It is on TV and radio, in cars, homes and marketplaces. There is no power and no strength except with Allaah. Even cell phones are not free of this evil. There are companies which compete in putting the latest music on the ringers of their cell phones, and in this way music has even reached the mosques, may Allaah protect us… This is a great problem and a great evil whereby music is heard in the houses of Allaah. See question no. 34217. This confirms the words of the Prophet (peace and blessings of Allaah be upon him), "There will be among my ummah people who will regard adultery, silk, alcohol and musical instruments as permissible." Narrated by al-Bukhaari.

See questions no. 5000, 34432.

The Muslim has to fear Allaah and realize that the blessing of Allaah means that he is obliged to give thanks to Him. It is not gratitude for the Muslim to disobey his Lord, when He is the One Who has bestowed this blessing upon him.

One of the righteous passed by some people who were engaged in idle entertainment on the day of Eid and said to them, "If you did well in Ramadaan, this is not the way to give thanks for that. If you did badly in Ramadaan, this is not the way that the one who did badly should behave."

And Allaah knows best.

http://www.islamqa.com/en

Tujuh Kiat Menangkal Virus-virus Ukhuwah

Tujuh Kiat Menangkal Virus-virus Ukhuwah

Dalam surat Al Hujurat (QS 49) Allah SWT memaparkan 7 kiat bagi kita untuk menangkal virus-virus ukhuwwah yang bisa menghancurkan shaf ukhuwwah yang telah dibina.

1. Tabayyun

Tabayyun berarti mencari kejelasan informasi dan mencari bukti kebenaran informasi yang diterima. Karena Allah SWT berfirman:

"Wahai orang-orang yang beriman, jika datang kepadamu orang fasiq membawa berita maka periksalah dengan teliti agar kamu tidak menimpakan suatu musibah kepada suatu kaum tanpa mengetahui keadaannya yang menyebabkan kamu menyesal atas perbuatanmu itu." (QS 49:6)

2. ‘Adamus Sukhriyyah

Artinya tidak memperolok-olokkan orang atau kelompok lain. Firman Allah SWT: "Wahai orang-orang yang beriman janganlah satu kaum memperolok-olokkan kaum yang lain (karena) boleh jadi mereka (yang diperolok-olokkan) lebih baik dari mereka (yang memperolok-olokkan) ." (QS 49:11)

Saat ini terdapat banyak kelompok atau organisasi dakwah. Harus kita sadari bahwa diantara kelompok-kelompok dakwah tersebut terdapat perbedaan yang prinsipil maupun yang tidak prinsipil. Perbedaan dalam menentukan al-hadaful a’la (sasaran tertinggi) termasuk dalam masalah prinsip.

Kondisi ini memancing suasana tanafus (persaingan) yang kadang bentuknya tidak sehat. Persaingan ini akan semakin tidak sehat dengan tampilnya oknum-oknum yang senang melontarkan ungkapan-ungkapan bernada cemooh persaingan.

Berhimpunnya kelompok-kelompok dakwah dan harakah yang ada di bumi sekarang ini adalah suatu mimpi indah. Sebagaimana yang ditulis DR.Yusuf Qardhawi, maka kesatuan wala’ (loyalitas) dan tumbuhnya suasana ta’awun dalam menghadapi konspirasi para thaghut adalah sesuatu yang tidak dapat ditawar lagi. Dan kalaupun hal ini belum terwujud karena ada beberapa hal yang belum bisa kita lakukan, maka tidak mampukah kita sekadar meninggalkan tradisi sukhriyyah dan perasaan ana khairun minhu (saya lebih baik daripadanya) seperti yang dinyatakan iblis???

3. ‘Adamul Lamz

Maksudnya tidak mencela orang lain. Ini ditegaskan dengan firman-Nya:

"Dan janganlah kamu mencela diri sendiri’. Mencela sesama muslim, oleh ayat ini dianggap mencela diri sendiri, sebab pada hakekatnya kaum muslimin dianggap satu kesatuan. Apalagi jika celaan itu adalah masalah status dan standar kebendaan. Allah sendiri menyuruh Rosul dan orang-orang yang mengikutinya untuk bersabar atas segala kekurangan orang-orang mukmin. (lLihat QS, 18:28).

4. Tarkut Tanabuz

Yakni meninggalkan panggilan dengan sebutan-sebutan yang tidak baik terhadap sesama muslim. Ini berdasarkan firman Allah SWT:

"Dan janganlah kamu saling memanggil dengan sebutan-sebutan (yang buruk)." (QS 49:11)

Tanabuz dalam bentuk yang paling parah adalah berupa pengkafiran terhadap orang yang beriman. Pada kenyataannya masih saja ada orang atau kelompok yang dengan begitu mudahnya menyebut kafir kepada orang yang tidak tertarik untuk masuk ke dalam kelompok tersebut.

5. Ijtinabu Katsirin minadzdzan

Allah SWT berfirman:

"Wahai orang-orang yang beriman jauhilah kebanyakan dari prasangka, karena sebagian prasangka itu dosa." (QS 49:12)

Pada dasarnya seorang muslim harus berbaik sangka terhadap sesamanya, kecuali jika ada bukti yang jelas tentang kesalahan tersebut. Dan sebaliknya, kepada orang kafir dan musuh Islam, kaum muslimin harus menaruh curiga bila mereka bermanis budi. Allah SWT sendiri menegaskan:

"Sesungguhnya orang-orang kafir menginfakkan harta-harta mereka untuk mengahalangi manusia dari jalan Allah." (QS 8:36)

6. Adamut Tajassus

‘Adamut Tajassus adalah tidak mencari-cari kesalahan dan aurat orang lain. Perbuatan ini amat dicela Islam. Setiap cara da'wah ada metodenya masing-masing, yang berusaha semaksimal mungkin mendekati cara berda'wah Rasulullah SAW. Allah SWT amat suka bila kita berusaha menutup aib saudara kita sendiri. Firman Allah SWT:

"Dan janganlah kamu sekalian mencari-cari kesalahan (dan aurat) orang lain." (QS 49:12)

7. Ijtinabul Ghibah

Allah SWT menegaskan:
"Dan janganlah kamu sekalian menggunjing sebagian lain.Sukakah salah seorang diantara kamu memakan daging saudaranya yang sudah mati?…"

Ghibah sebagaimana yang dijelaskan Rasulullah SAW adalah menceritakan keburukan dan kejelekan orang lain. Ketika seseorang menceritakan kejelekan orang lain, maka ada dua kemungkinan yang terjadi. Pertama, jika yang diceritakannya benar-benar terjadi maka itulah ghibah. Kedua, jika yang diceritakannya itu tidak terjadi berarti ia telah memfitnah orang lain. Begitu besarnya dosa ghibah, sampai Allah SWT menyamakan orang yang melakukannya dengan orang yang memakan bangkai saudaranya sendiri.

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