"Eat Little, Be Cautious, and Constantly Remember Allāh"

Extracted from the book :"The manners of the knowledge seeker"


Ibn Jamā’ah said:

“From the best ways to help yourself understand the knowledge you are dealing with and to prevent boredom from it is to eat very little, and from what is halāl."

Ash-Shāfi’ī said:

“For the past sixteen years, I never ate my fill.”

The reason for this is that eating excessively leads to excessive drinking and sleeping, dulling of the senses, and laziness of the body. This is all in addition to the fact that doing so is disliked in the Sharī’ah, and exposes the body to all types of dangerous disease as it was said: Indeed, most of the diseases you see Are from eating and drinking… And none of the famous scholars or awliyā’ were ever described as having eaten much, or was ever praised for doing so. Rather, excessive eating is a trait of mindless animals.

A person’s intellect is the source of his deeds, and it is too noble to be hampered and wasted by such a despicable thing as excess food. If there were no downside to eating too much other than that it forces one to use the bathroom, this would’ve been enough for the intelligent one to steer clear of such a practice. And whoever attempts to be successful in seeking knowledge while insisting upon excessive eating, drinking, and sleeping is attempting the impossible.”

Ibn Qudāmah (may Allāh have Mercy on him) said:

“The desire of the stomach is the most destructive of them all, and it is what caused Ādam (peace be upon him) to exit Paradise, and from the desire of the stomach comes the desire for sex and wealth. These leads to many problems, all the result of satisfying one’s appetite."

‘Uqbah ar-Rāsibī said: “I entered upon al-Hasan while he was eating, and he said: “Come eat with me.” I said: “I have already eaten until I can eat no more.” He said: “Subhān Allāh! Does the Muslim eat until he can eat no more?!””

[Tadhkirat as-Sāmi’ wal-Mutakallim’]

Eating in moderation consists of raising one’s hands from the table while he is still a bit hungry. This strengthens the body and wards off disease, and this is because such a person does not reach for food unless he is hungry for it, and raises his hands back while he is still hungry for it. However, eating too little can also weaken you, and some people were so deficient in what they ate that this caused them to be lax in their obligations. Out of their ignorance, they thought this to be something good while this was not the case, since those who praised and encouraged hunger were referring to moderate hunger that we have described above.”

[‘Mukhtasar Minhāj al-Qāsidīn’]

5 misconceptions about Islaam

These are the common misconceptions people have about Islaam

1. The word Allaah - الله - actually means moon-god!

No, it doesn't.

The whole concept of people thinking that Allaah means the moon-god or the god of the pagans has no basis in any authentic historical records. It was rather the people who couldn't explain Islaam forged the lie.

If it really were the case then there should have been some Arab poetry at the least to point it out talking about this so called moon-god.

The word الله is the name of God in Arabic. If you visit any country where there are Jews, and they speak Arabic, or if you meet Arab Christians, they all refer to god as Allaah -الله- in their books or speech.

And it is a known fact that the Jews, Christians and Muslims worship the same God -الله-.

2. Islaam is synonymous with terrorism

Terrorism is NOT a part of Islaam, and there isn't a single verse that commands us Muslim to terrorise others. And it has been in the history of every nation and religion, that they will use their ideology to support their cause, their struggle. If so was the case that Muslims areterrorists then why do we find a handful of people that are committing terror in the name of their religion? There is no scripture revealed or even a part of it that promotes terrorism. Yes, not even Quran.

There were Muslims too who died in 9/11.

It's also unfair that when a non Muslim terrorizing, his religion isn't attacked.

3. Islaam subjugates the women

The best answer to this question is to ask the Muslim women for themselves. Apart from that, Islaam isn't the only religion where the women cover their head.

Muslim women are singled out that they are oppressed, because they are the only ones following the law of God to the letter. Jewish and Christian women are told to do the same according to their own scriptures.

4. The Prophet of Islaam was all about wars, womanising...etc

If that were to be the case, then the Messenger of Allaah wouldn't have signed peace treaties with the disbelievers who chose to reject the message.

When Makkah was conquered by the Muslims, the Messenger of Allaah gave the banner to one of his soldiers, who said that today was the day when Quraysh would be humiliated, and that it was the day of bloodshed. What did the Messenger of Allaah do? He took the banner from him, and gave it to his son, Qays bin Sa'd bin 'ubadah (Qays the son of Sa'd bin Ubadah, who originally held the banner).

As for being called a womaniser, if it was so, then there wouldn't have been any limit on the no. of wives Messenger of Allaah took. The first wife of the Prophet of Allaah was a widowed lady, who was many years older than him. A womaniser would go for someone who was suitable for his carnal desires. He stayed with her for 15 yrs.

5. Muslims worship a black box in the desert

Muslims don't worship it. It's a part of the ritual, which is all a part of submission to God. When we Muslims go around the sacred House; just like Christians don't worship their churches and Jews don't worship their synagogues.

Muslims do not worship any structure, and we worship only One God.

So Who do Muslims worship?

Muslims worship ONE God, called Allaah in arabic, who created All of humanity, and out of His fairness He communicates with them through His prophets and messengers. They are good, noble and chosen people among their nations, and Archangel Jibrail brings the message of God to God's apostles on this earth.

On Softening The Hearts

By Ibn Jawzi

"I feel that occupying oneself with jurisprudence (fiqh) or learning hadiths is hardly sufficient to rectify the heart, unless one adds to this the reading of heart-melting traditions (raqa’iq) and the study of the lives of the pious predecessors. Since they reached the objective of the revelatory texts and transcended the external form of the prescribed duties to taste their inner meanings and intent.

I do not inform you of this save after personal exposure and experience. For I have found that the majority of scholars and students of hadith are mainly concerned with attaining the briefest chain of transmission (isnad) or to increase the collections (ajza’) of hadith narrated by a single narrator or dealing with a single theme or subject. Whereas the majority of jurists are concerned with dialectics and how to win arguments. How can hearts ever be softened by such things?

Previously, some of the predecessors would visit a pious person only to observe his manners and conduct, not to learn knowledge from him. For the fruits of knowledge lie in manners and conduct; so understand this. Therefore combine the learning of fiqh and hadith with study of the lives of the predecessors and pietists so that this may be a cause for your heart to soften.

To this end I have written monographs on each of the famous and noble personalities, detailing their lives and character. I have written one about al-Hasan al-Basri; about Sufyan al-Thawri; and about Ibrahim b. Adham, Bishr al-Hafi, Ahmad b. Hanbal, Ma’ruf [al-Karkhi], and other scholars and pietists. And it is Allah who grants the enabling grace to achieve the objective.

However, actions cannot be rectified with a paucity of knowledge. For their example is like that of a commander and a subordinate, with the soul stubbornly between the two. Only with the combined efforts of the commander and the subordinate can the goal be reached. And we seek refuge with Allah from apathy."

[Sayd al-Khatir pg 302-303]

Principles of a Noble Character

Four Principles for a Noble Character
Author: Imam Ibn ul Qayyim al Jawziyyah

“It is not imagined that one can have noble character except if it is founded upon four pillars:

The First: Sabr (Patience)

The Second: ‘Iffah (Chastity)

The Third: Shujaa’ah (Courage)

The Fourth: ‘Adl (Justice)

Patience inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.

Chastity inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.

Courage inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger (salla Allahu ‘alaihi wa sallam) said:

“The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.” [Agreed upon

«ليس الشديد بالصرعة ، إنما الشديد الذي يملك نفسه عند الغضب» متفق عليه

This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.

Justice encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind; which is the middle course between absolute degradation and arrogance, and to make this a part of his disposition and makeup. It encourages him to be courageous; which is the middle course between cowardice and imprudence, and to be forbearing; which is the middle course between extreme unnecessary anger and ignominy.

These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:

The First: Jahl (Ignorance)

The Second: Dhulm (Oppression)

The Third: Shahwah (following ones lowly desires)

The Fourth: Ghadab (Anger)

Ignorance allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.

Oppression causes him to put things in places which are not appropriate for them, so he gets angry when it’s time to be happy and he is happy when it’s time to be angry. He is ignorant and hasty when it’s time to be deliberate and deliberate when it’s time to be hasty, he is stingy when it is time to be generous and generous when it’s time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.

Following (his) lowly desires encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.

Anger incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.

The foundation of these four repugnant and blameworthy characteristics; are two pillars:

Either extreme self ignominy,

Or extreme self pride.

Translator: Shadeed Muhammad, Abu Az-Zubayr

Reference: Madaarij ul Salikeen: Vol 2, P 308.

Imam ash-Shafi'i and the Old Man

Rabi’ ibn Sulayman (a companion of Imam al-Shafi’i) said:

‘We were with al-Shafi’i one day when an old man wearing garments of wool came to us with a walking-stick in his hand. Al-Shafi’i stood up, fixed his clothes and greeted the old man. He sat down and al-Shafi’i began looking at him in admiration when the man said:

Old man: Can I ask?
Al-Shafi’i: Ask.

Old man: What is the Hujjah (evidence) in the religion of Allah?
Al-Shafi’i: The Book of Allah.

Old man: What else?
Al-Shafi’i: The Sunnah of the Messenger of Allah (sallallahu `alayhi wa sallam).

Old man: What else?
Al-Shafi’i: The consensus of the Ummah.

Old man: Where did you get ‘consensus of the Ummah’ from? (i.e. what’s your evidence).
Al-Shafi’i pondered for a moment when the old man said:

Old man: I will leave you for 3 days. If you come up with evidence from the Book of Allah, fine. If not, then repent to Allah Ta’ala.

Al-Shafi’i's face changed colour and then he left. He didn’t come out until the third day, between dhuhr and ‘asr. His face, hands and legs had swollen and he became ill. He sat down but it was only a short while when the old man returned. He greeted him and sat down then he said,

Old man: Do you have what I asked for?
Al-Shafi’i: Yes.

أعوذ بالله من الشيطان الرجيم
I seek refuge in Allah from Satan, the outcast.

Allah, the Most High said:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيراً

“And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the way of the believers, We shall keep him on the path he has chosen, and burn him in Hell – and what an evil destination.” [al-Nisa: 115]

… And He (Allah `azza wa jall) will not burn him in Hell for opposing the believers in something except that it is something obligatory.’

Old man: You have told the truth.
Then he got up and left.

Al-Shafi’i then said to those around him: I read the Qur’an 3 times every day (in the 3 days he was given), until I came to this verse.’
- Siyar A’lam al-Nubala

Lessons from Ibn al-Mubarak

Ten Lessons Ibn al-Mubarak Taught Us

‘Abdullah bin al-Mubarak was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. adh-Dhahabi related that they said: “Let’s sit and count the good traits that Ibn al-Mubarak has.” So, they ended up listing: “Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesn’t concern him, fairness, and lack of conflict with his companions.”

Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived:

1- No matter how bad you think you are, you can always become better.

In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing:

Isn’t it time that you had mercy on me * And we rebel against those who criticize us?

And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid; 16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”

2 – You should associate with honorable people.

In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzi mentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”

3 – You should be a helpful guest.

In ‘Sifat as-Safwah’ (2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibn al-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”

4 – You should give money to the poor.

In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”

5 – You should always return borrowed items to their owners.

In ‘Sifat as-Safwah’ (2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all the way back to Sham to return the pen to its owner!”

6 – You should be brave, and hide your good deeds:

In ‘Sifat as-Safwah’ (2/329), ‘Abdah bin Sulayman said: “We were on an expedition in the lands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was ‘Abdullah bin al-Mubarak,” and in the version reported by adh-Dhahabi, he made him swear not to reveal his identity until the day he died.

7 – You should have a tender heart.

In ‘Sifat as-Safwah’ (2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we.

One night, we spent the night in a house travelling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.”"

8 – You should be generous to your friends.

In ‘Sifat as-Safwah’ (2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good trait except that Allah has placed it in ‘Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”

9 – You should not give in to Satan’s whispers.

In ‘Tartib al-Madarik’ (1/159), it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”

10 – You should sincerely pray for people to accept Islam.

In ‘Tartib al-Madarik’ (1/162), it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he travelled to seek knowledge and became one of the scholars of the Ummah.”

Few tips on Assignmenting

►Don't procrastinate.◄

►Be concise and stick to the topic when you are writing your assignment. Also, stick to the assigned limit by your professor or teacher.

►Refer back the stuff wherever you take it from, and stay away from plagiarism.

►Don’t rush your assignments, make sure the spellings and grammar is all right. If you rush it, it will just show, and give out a bad impression.

►Your main intention should be that it should be for the sake of Allaah. Don’t make the knowledge run away from you, seek it only for the sake of Allaah.

►Exams are just like the speed bumps on the way, they shouldn't be the driving force behind your aims of seeking knowledge. Study hard and prepare well, just don’t make the exams the sole focus of our studies. Don’t be that focused on the exams itself, but focus on gaining the knowledge.

►If you can find time to do this and that (activities that drain your energies and you gain no benefit out of doing them..), then you can surely find the time for these studies.

►Remember, the person who will gain the most benefit from all this is going to be you first and foremost. Look at it as something that will prepare you for the future