Judaism: The word ‘Bible’ is not in the Bible. Moses (PBUH) didn’t have any idea about the Bible either! He never preached any religion by the name of ‘Judaism’. The word ‘Judaism’ doesn’t even exist in the Bible! If that is the case then where did the words like ‘Judaism’ and ‘Bible’ come from? And what religion did Moses preach? If it was not Islam then what is?
Christianity: The word ‘New Testament’ is not in the New Testament. Jesus (PBUH) didn’t have any idea about the New Testament either! He never preached any religion by the name of ‘Christianity’. The word ‘Christianity’ doesn’t exist anywhere in the Bible or New Testament! Even Jesus never heard the word ‘Jesus’ during his lifetime! He never preached absurd Trinity (Father, Son, and Holy Ghost)! The word ‘Trinity’ doesn’t exist in the New Testament. Jesus never claimed to be God or the begotten Son of God. It is also an absurdity! He never told his followers to worship him. In fact, he used to pray to God. Where did the words like ‘Christianity’, ‘New Testament’, and ‘Trinity’ come from then? And what religion did Jesus preach? If it was not Islam then what is?
Hinduism: The word ‘Rig-Veda’ is not in the Rig-Veda. The word ‘Bhagavad-Gita’ cannot be found in the Bhagavad-Gita. The words ‘Hindu’, ‘Hinduism’, and ‘Sanatana Dharma’ do not exist in the Vedas and Bhagavad-Gita. Sri Ram or Sri Krishna never preached any religion by the name of ‘Hinduism’ either. None of them claimed to be the Creator of the Universe in human form. It is also an absurdity! Sri Ram didn’t have any idea about Ramayana. Similarly, Sri Krishna didn’t have any idea about Mahabharata and Bhagavad-Gita. The concept of ‘Avatar’ (God in human form) and ‘Samsara’ (cycles of birth and death) do not exist in the Vedas. So, where did the words like ‘Hindu’, ‘Hinduism’, ‘Vedas’, ‘Bhagavad-Gita’, etc. come from? And what religion did Ram and Krishna preach? If it was not Islam then what is?
Buddhism: The word ‘Tripitaka’ is not in the Tripitaka. The words ‘Buddhism’ and ‘Buddhist’ do not exist in the Tripitaka either. Buddha never preached any religion/philosophy by the name of ‘Buddhism’. If so, then where did the words like ‘Tripitaka’ and ‘Buddhism’ come from?
Islam: The words ‘Islam’, ‘Quran’ and ‘Muslim’ do exist in the Quran [2:185; 4:82; 5:3; 2:128; 2:131; etc.]. Muhammad (PBUH) did indeed claim to be a Messenger of God – a logical and rational claim. He also preached a religion by the name of ‘Islam’ (Peace and Submission to God). Quran was also written down during his lifetime under his supervision.
Now, if all the religious scriptures are considered to be divine, for the sake of argument, then Islam will be the only divine Religion in the World [Quran 3:19; 3:85]. This is the fact and reality – believe it or not! There is NO compulsion in religion [Quran 2:256; 109:6; 6:104; 18:29; 10:99; 17:15; 76:3].
Sahih Bukhari Volume 6, Book 60, Number 293:
Narrated Ibn Abbas: When the Verse:–‘ And warn your tribe of near-kindred, was revealed, the Prophet ascended the Safa (mountain) and started calling, “O Bani Fihr! O Bani ‘Adi!” addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there. Abu Lahab and other people from Quraish came and the Prophet then said, “Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?” They said, “Yes, for we have not found you telling anything other than the truth.” He then said, “I am a warner to you in face of a terrific punishment.” Abu Lahab said (to the Prophet) “May your hands perish all this day. Is it for this purpose you have gathered us?” Then it was revealed: “Perish the hands of Abu Lahab (one of the Prophet’s uncles), and
perish he! His wealth and his children will not profit him….” (111.1-5)
Sahih Bukhari Volume 6, Book 60, Number 293:
Two points to note from this wonderful hadees, Allah personally cursed Abu Lahab, and even revealed a verse to curse him, when this person cursed the Holy Prophet Muhammed Salalaahu Alaihi wasallam, this is exceptional and reflects the close bond between the most beloved of Allah and Allah
The second point when the Holy Prophet Muhammed Salalaahu Alaihi wasallam wanted to call people for Islaam he first established his own credibility and those who accepted and endorsed him and those who did not raise doubts about him and did not question his command and his knowledge of the unseen accepted Allah, this shows that reverence, respect, and love of the Holy Prophet Muhammed Salalaahu Alaihi wasallam leads to belief in Allah, Allah never showed himself nor did he show us heaven and hell, neither did we see Gibreal bringing the revelation, neither did we see judgment day.
“Suppose I told you that there is an (enemy) cavalry in the valley intending to attack you, would you believe me?” They said, “Yes
These people became the Muslims.
Ramadan Dua: DAY 1
ALLAH, on this day, make my fasts the fasts of those who fast (sincerely), and my standing up in prayer of those who stand up in prayer (obediently), awaken me in it from the sleep of the heedless, and forgive me my sins, O God of the worlds, and forgive me, O one who forgives the sinners.
Ramadan Dua: DAY 2
ALLAH, on this day, take me closer towards Your pleasure, keep me away from Your anger and punishment, grant me the opportunity to recite Your verses (of the Qur’an), by Your mercy, O the most Merciful.
Ramadan Dua: DAY 3
ALLAH, on this day, grant me wisdom and awareness, keep me away from foolishness and pretension, grant me a share in every blessing You send down, by You generosity, O the most Generous.
Ramadan Dua: DAY 4
ALLAH, on this day, strengthen me in carrying out Your commands, let me taste the sweetness of Your remembrance, grant me, through Your graciousness, that I give thanks to You. Protect me, with Your protection and cover, O the most discerning of those who see.
Ramadan Dua: DAY 5
ALLAH, on this day, place me among those who seek forgiveness. Place me among Your righteous and obedient servants, and place me among Your close friends, by Your kindness, O the most Merciful.
Ramadan Dua: DAY 6
ALLAH, on this day, do not let me abase myself by incurring Your disobedience, and do not strike me with the whip of Your punishment, keep me away from the causes of Your anger, by and Your power, O the ultimate wish of those who desire.
Ramadan Dua: DAY 7
ALLAH, on this day, help me with its fasts and prayers and keep me away from mistakes and sins of the day, grant me that I remember You continuously through the day, by Your assistance, O the Guide of those who stray.
Ramadan Dua: DAY 8
ALLAH, on this day, let me have mercy on the orphans, and feed [the hungry], and spread peace, and keep company with the noble-minded, O the shelter of the hopeful.
Ramadan Dua: DAY 9
ALLAH, on this day, grant me a share from Your mercy which is wide, guide me towards Your shining proofs, lead me to Your all-encompassing pleasure, by Your love, O the hope of the desirous.
Ramadan Dua: DAY 10
ALLAH, on this day, make me, among those who rely on You, from those who You consider successful, and place me among those who are near to you, by Your favor, O goal of the seekers.
Ramadan Dua: DAY 11
ALLAH, on this day, make me love goodness and dislike corruption and disobedience, bar me from anger and the fire [of Hell], by Your help, O the helper of those who seeks help
Ramadan Dua: DAY 12
ALLAH, on this day, beautify me with covering and chastity, cover me with the clothes of contentment and chastity, let me adhere to justice and fairness, and keep me safe from all that I fear, by Your protection, O the protector of the frightened.
Ramadan Dua: DAY 13
ALLAH, on this day, purify me from uncleanliness and dirt, make me patient over events that are decreed, grant me the ability to be pious, and keep company with the good, by Your help, O the beloved of the destitute.
Ramadan Dua: DAY 14
ALLAH, on this day, do not condemn me for slips, make me decrease mistakes and errors, do not make me a target for afflictions and troubles, by Your honor, O the honor of the Muslims.
Ramadan Dua: DAY 16
ALLAH, on this day, grant me compatibility with the good, keep me away from patching up with the evil, lead me in it, by Your mercy, to the permanent abode, by Your Godship, O the God of the worlds.
Ramadan Dua: DAY 17
ALLAH, on this day, guide me towards righteous actions, fulfill my needs and hopes, O One who does not need explanations nor questions, O One who knows what is in the chests of the (people of the) world. Bless Muhammad and his family, the Pure.
Ramadan Dua: DAY 18
ALLAH, on this day, make me love goodness and dislike corruption and disobedience, bar me from anger and the fire [of Hell], by Your help, O the helper of those who seeks help.
Ramadan Dua: DAY 19
ALLAH, on this day, multiply for me its blessings, and ease my path towards its bounties, do not deprive me of the acceptance of its good deeds, O the Guide towards the clear truth.
Ramadan Dua: DAY 20
ALLAH, on this day, open for me the doors of the heavens, and lock the doors of Hell from me, help me to recite the Qur’an, O the One who sends down tranquility into the hearts of believers.
Ramadan Dua: DAY 21
ALLAH, on this day, show me the way to win Your pleasure, do not let Shaytan have a means over me, make Paradise an abode and a resting place for me, O the One who fulfills the requests of the needy.
Ramadan Dua: DAY 22
ALLAH, on this day, open for me the doors of Your Grace, send down on me its blessings, help me towards the causes of Your mercy, and give me a place in the comforts of Paradise, O the one who answers the call of the distressed.
Ramadan Dua: DAY 23
ALLAH, on this day, wash away my sins, purify me from all flaws, examine my heart with (for) the piety of the hearts, O One who overlooks the shortcomings of the sinners.
Ramadan Dua: DAY 24
ALLAH, on this day, I ask You for what pleases You, and I seek refuge in You from what displeases You, I ask You to grant me the opportunity to obey You and not disobey You, O One who is generous with those who ask
Ramadan Dua: DAY 25
ALLAH, on this day, make me among those who love Your friends, and hate Your enemies, following the way of Your last Prophet, O the Guardian of the hearts of the Prophets.
Ramadan Dua: DAY 26
ALLAH, on this day, make my efforts worthy of appreciation, and my sins forgiven, my deeds accepted, my flaws concealed, O the best of those who hear.
Ramadan Dua: DAY 27
ALLAH, on this day, bestow on me the blessings of Laylatul Qadr, change my affairs from (being) difficult to (being) easy, accept my apologies, and decrease for me [my] sins and burdens, O the Compassionate with His righteous servants.
Ramadan Dua: DAY 28
ALLAH, on this day, grant me a share in its nawafil (recommended prayers), honor me by attending to my problems, make closer the means to approach You, from all the means, O One who is not preoccupied with the requests of the beseechers.
Ramadan Dua: DAY 29
O ALLAH, on this day, cover me with Your mercy, grant me in it success and protection, purify my heart from the darkness of false accusations, O the Merciful to His believing servants.
Ramadan Dua: DAY 30
O ALLAH, on this day, make my fasts worthy of appreciation and acceptance, according to what pleases You, and pleases the Messenger, the branches being strengthened by the roots, for the sake of our leader, Muhammad, and his purified family. Praise be to ALLAH, the Lord of the worlds.
Soon, once again, the blessed month of Ramadan will be with us; once again, like “golden hours on angel wings”, will descend upon us in its blessed moments. Like every other year since Hijrah, it will summon Muslims, as individuals and as a corporate body, to an intense and sustained life of Fasting and Prayer, of worship and obedience, of devotion and discipline all centered on the Quran which, too, was sent down in these very moments in the custody of ‘noble and trustworthy’ angels. The call will go forth to every believer to take to prolonged companionship with the Book of God. To a life of redoubled endeavor to become what God desires Muslims to be. Ramadan bids our hearts and minds, our society and polity, to come to.
Joyfully and dutifully the Muslims will respond. Every day will be spent in Fasting: from dawn to sunset, for one whole month, not a morsel of food, nor a drop of water, indeed nothing shall pass down the throat; nor will sex be indulged in. Each night. hours will be devoted to standing in Prayers before Allah, reciting and reading His words as sent down in the Quran. During the day, too, reading the holy text will be a cherished business.
Fasting, in one form or another, has always been an important and often necessary part of religious life, discipline, and experience in every faith. As a means par excellence to come nearer to God, to discipline the self, to develop the strength to overcome the temptations of the flesh, it needs no emphasis. Yet Islam turns Fasting, as it does every other act of worship and devotion, into something different and unique, the life-giving center of life.
How does it impart new meaning and force to Fasting?
Put simply: by prescribing for it the time of Ramadan. This may sound like making things too simplistic or trivializing the important. But Ramadan is no trivial event. For it is the month “in which was sent down the Quran: the Guidance for mankind, with manifest truths of guidance and the Criterion [by which to judge the true and the false” (Al-Baqarah 2:185). It was on a night in Ramadan that the last Divine message began to come down: “Read in the name of your Lord…” (Al-Alaq 96:1). That is why you must fast in Ramadan, says the Quran.
Ramadan, therefore, centers the entire discipline of Fasting on the Quran. The sole purpose is to prepare us for receiving the Divine guidance, for living the Quran, for witnessing the Truth and Justice that it perfects, for striving to make the word of God supreme.
How is this purpose achieved?
The fruit of Fasting ought to be that rich inner and moral quality that the Quran calls taqwa. “Ordained for you is Fasting . . . so that you might develop taqwa” (2:183). The most basic condition for being guided by God, too, is taqwa. The significance is plain to see. Fasting, linked to Ramadan in which Allah’s guidance came down, generates taqwa which becomes directed on the supreme goal of entering the world of the Quran and of living therein, instead of being a spiritual ecstasy to be frittered away in the delights of the soul. It becomes the key with which can be unlocked all the doors leading to the blessings which the Quran has to offer; honor, prosperity, and freedom from fear and anxiety in this world; success, Paradise and God’s good pleasure in the life-to-come. No time for Fasting other than Ramadan could have made taqwa such a potent force.
More importantly, the fulfillment of being guided by the Quran comes about when we strive to discharge the mission it entrusts to us. For, having the Book of God ‘a weighty word’ places on our shoulders a heavy responsibility: to hear is to make it heard, to know is to act, to have is to share, to say shahadah is to do shahadah. This means an unflinching pursuit to create a new self within us, and to create a new world of Quranic ideals outside us.
This is the sole purpose for which a new Ummah was created and charged with the mission of bringing man to God by witnessing to His guidance, ‘so that you be witnesses unto mankind, and the Messenger be witness unto you’ (Al-Baqarah 2: 143). Otherwise, when the Quran came, the world was not devoid of godly men who fasted, and stood in prayers before God and wept.
Discharging that mission requires immense inner and moral resources like knowledge of and devotion to the Quran, strong faith (Iman), resolve, and steadfastness (sabr). For it is no light task. Few have a full and clear understanding of what it means. Let us pause here and reflect on why otherwise we shall never grasp what the Ramadan Fasting is for and what it achieves.
When in Ramadan the first ray of Divine revelation reached the Prophet, blessings and peace be on him, in Hira, its message of Iqra was impregnated with world-shaking forces; he, therefore. trembled. The second revelation made things clear: ‘arise and warn; make the greatness of your Lord the greatest’ (Al-Muddaththir 74:2-3); he, then, took up his task with a single-minded dedication, and encountered stiff opposition. For, the call to ‘let God be the Greatest’ (fakabbir) implied that all false claiments ‘ and every claimant is false ‘ to greatness, to unlimited power, authority and lordship over men and things, to obedience, loyalty, and servitude from God’s creatures be challenged, and dethroned.
This, it is not difficult to see, requires supreme sacrifices in ‘giving up’ (Hijrah) everything one loves and fighting with all that one possesses for the sake of that love of Allah which must be greater than all else (Al-Baqarah 2:165). A life of Jihad therefore necessarily requires important qualities: knowledge of and devotion to the Quran, deep and strong faith (Iman), resolve and steadfastness (sabr), total trust (tawakkul), and, of course, taqwa. Read the Quran and you will find every promise of success here and in the Hereafter conditional upon these qualities.
Fasting, combined with the Quran recital in night prayers, generates these rich resources which Ramadan harnesses to the fulfillment of the Quranic mission.
First, look at taqwa. What is it? Literally, it means saving ourselves from harm. In the moral life, therefore, taqwa must primarily mean. firstly, accepting that some actions and beliefs are harmful, that is to say, right and wrong do exist, and secondly, having the resolve and will to avoid the wrong and do the right. As a consequence, thirdly, his conduct should reflect this consciousness and resolve, if he is not a hypocrite.
To have the Quranic taqwa, which will entitle us to its guidance, we must know that there are realities and values beyond matter, beyond what we are incapable of perceiving by our physical senses, beyond this world, that man needs to be guided to what is right and what is wrong, (yu’minuna bil- ghayb). We should also be prepared to submit, willingly, all that we possess ‘mind, body, wealth’ to the truth that we know and believe (yuqimunas salata wa mimma razaqnahum yunfiqun).
Every moment in Ramadan engraves these lessons on our hearts. Integrates them in our practice. The most elementary physical needs ‘food and water and sleep’ are readily and joyfully sacrificed. Hunger and thirst are no more harmful; God’s displeasure is. Physical pleasures no more hold any lure; God’s rewards do. The scale of values is turned upside down. The measure of comfort and pain, success and failure are radically changed. Without this change, none is entitled to take up Allah’s cause.
To the uninitiated, or an outsider, the devotional regimen of Ramadan may appear harsh and austere, but, in fact, it is eagerly awaited by believers. The sighting of the new moon, the crescent that signals the beginning of Ramadan is met with celebrations and jubilation. Even children ‘ who are not required to fast’ look forward to their first experience of Ramadan fasting. The sick, too, remain restless for having been deprived of this blessing. Such jubilation and eagerness, to sacrifice time, wealth, and life in submitting to whatever God asks of us, and regret and sorrow if prevented from doing so for reasons beyond our control, is highly desirable in the way of Allah.
These qualities spring from genuine faith in the heart. For a Muslim, the fast is primarily a commandment to his person, though its collective aspect is no less important. Little wonder, then, that individuals gladly take on the tribulations of Ramadan as an expression of their faith. Just as Fast is something special between man and his God which only He can reward, so should we take Jihad to be.
Whatever the physical discomfort, the mortification of the flesh is certainly not the desired object in Islam. The gifts of God are there to be enjoyed, but the limits by Him must also be strictly observed ? that is another lesson of taqwa in Ramadan. As the sun sets, the fast must be broken, and sooner the better. All that became forbidden at His command, becomes permissible, again at His command.
Similarly eating before dawn is strongly urged, even though the hour is unearthly. For it provides the necessary strength for the rigors of the day ahead. Fasting and praying are obvious acts of worship but eating, drinking, and sleeping, too, constitute forms of worship. So in the way of Allah: what matters is His command, the whole life must witness to Him.
The month-long regimen of dawn-to-sunset abstinence from food, drink, and sex, for the sake of Allah alone, internalizes the lesson that one must never touch, acquire or enter that which does not belong to one under the law of God. A man can no more remain a slave to his own self-indulgence as he prepares for the arduous journey on the road to his Lord.
For many, it is difficult to see the value of long hours of hunger, thirst, and sleeplessness. Productivity losses are difficult to accept in an age that has tried to make gods of gross national product and economic growth. According to Islam, however, man is created to live a life of total submission to the One and Only God, and this purpose must be paramount in all scales of values. Ramadan fasting is crucial to this understanding. It shows that its purpose, like God’s guidance through His Prophets and Books and all other rituals of worship, is to train the believer in how he must live totally and unreservedly, at all costs, in submission to God.
Obedience, let there be no misunderstanding. is not limited to mere outward conformity with the letter of law. The law must be observed, but evil, in all its forms, must be eschewed. lbn Maja the great Hadith scholar, reports that the Prophet said: When the month of Ramadan arrives, the gates of Paradise are flung open while those of Hell are closed. All the shayatin (satans) are put in chains and a herald cries out. ‘O you who seek good come here and those who desire evil desist’.
Imam Bukhari, the most renowned Hadith scholar narrates: Eyes should refrain from seeing evil, ears from hearing evil, heart from reflecting evil, tongue from speaking evil. The Prophet said: “One who does not give up speaking false words and acting by them is not required by God that he give up only his food and drink.” On another occasion, he said: “Many are the observers of fast who gain nothing from their fast but hunger and thirst” (Darimi).
As a collective experience Ramadan suffuses the entire life of communities with the spirit of taqwa; even the air, it seems, is changed with a new fervor. In Ramadan, we can see a beautiful example of how Islam unites the individual and the society under the sovereignty of One Lord alone.
In Ramadan, therefore, the demands of Allah take precedence over all other demands; no part of the personality, no aspect of our life remains outside His writ, even aspects as mundane as timings for eating and going to bed. Thus, a will is strengthened, a determination is reinforced, the spirit of sacrifice is intensified, self-control is heightened.
But, above all, the life in Ramadan revolves, as it must, around the Quran which, as the Word of God, must become the core of all devotional activities. At least one reading of the Quran is a required duty during nightly Prayers, after the ‘Isha.’ But it ought to be extensively recited both within and without ritual prayers. Ramadan is not only the annual celebration of the coming down of the Quran by disciplining every moment of life into the surrender of God, it is also the occasion for heart and mind to get absorbed in its words and teachings.
Closely linked to fasting is the nightly prayer. Sleep is deliberately avoided to enter into communion with God’s words, to prostrate before Him, and thus to move nearer to Him. It is during the quiet and calm of the night that we can dwell upon God’s words, and the truths which might otherwise elude us can be grasped.
No time is like Ramadan time. For in it lies that night which is ‘better than a thousand months, the ‘Night of Destiny … in it the angels and the Spirit descend’ (AlQadr 97:1-4). It is ‘that blessed night in which was made distinct everything wise’ and ‘a warning’ and a ‘mercy’ was sent down which God has always sent for mankind (AlDukhan 44: 3-6).
That is why Fasting is placed in Ramadan. In this technological age, when the clock has become the only measure of time and every concept of the sacredness of time has been erased from human memory, some may find it difficult to visualize how every moment of Ramadan encompasses centuries in it, how it allows us to draw nearer to God at a much faster pace. Acts of virtue during the month are especially rewarded; an obligatory act (fard) increases seventy times; a voluntary one (nafl) is rewarded like the obligatory. Each of its moments offers the immense possibility of great spiritual journeys. As the poet Iqbal said:
Far though the valley of love may be,
a long and terrible way,
The path of a hundred years maybe
traveled at times in a sigh.
If Ramadan is blessed because the Quran began to come down in this month; it is blessed, too, because the Quran triumphed in this month. The Quran is the al-Furqan (criterion by which to judge the truth and the falsehood); in Ramadan falls that day which the Quran calls the Yawmul Furqan, Day of Criterion, on which the truth and the falsehood were judged, and the Truth triumphed. That was the Day of Badr when the Prophet, blessings, and peace be on him, beseeched God for help and victory thus: O God if this group perishes today, You will not be worshipped anymore’ (Ibn Ishaq). This was both a petition and a pledge; an expression of the final goal of all of his strivings, and of what our lives ought to be devoted to. Only an inattentive mind can ignore the significant link between al-Furqan descending in Ramadan. and Yaum al-Furqan falling in Ramadan.
Thus, to come back to the center: Ramadan reminds us of our mission, the only purpose of our existence as Muslims. It prepares us to discharge that mission; it deepens our consciousness, brings us closer to Quran and the Prophet, blessings and peace be on him, strengthens our resolve, schools us to taqwa and patience.
The end of Ramadan brings Eid-al-Fitr. the feast of the breaking of the fast, which celebrates the revelation of the Quran. The Quran makes it clear: ?that you complete the number, and proclaim the greatness of God for His having guided you, and that you render your thanks’ (2:185). Man’s response to the Divine initiative of guidance must be gratitude and extolling Him as the Greatest. That is why constantly on lip is the tasbih: Allahuakbar. . . walillahil-Hamd.
Even so, the heart still remembers wistfully the trying days and the silent, busy nights when the soul was engulfed in the dawn of light and cries out:
Stand still, you ever-moving
sphere of heaven,
That time may cease, and
midnight never come.
Subhan Allah, we eat like kings compared to the best of generations – yet I wonder if we are even one-tenth as grateful.
1. Yahya related to me from Malik, from Abu’z-Zinad, from al-Araj, from Abu Hurayra, that the Messenger of Allah, sal Allahu alaihi wasallam, said: “The food of two is sufficient for three, and the food of three is sufficient for four.”
Reported in the Muwatta of Imam Malik. Book 49, Number 49.10.20.
2. Yahya related to me from Malik that he had heard that Isa ibn Maryam (Jesus Christ), alaihis assalam, used to say: “O Banu Israil! You must drink pure water, and the green vegetation of the land, and barley bread. Beware of wheat bread, for you will not be grateful enough for it.”
Reported in the Muwatta of Imam Malik. Book 49, Number 49.10.27.
3. Yahya related to me from Malik from Yahya ibn Said that Umar ibn al-Khattab was eating bread with ghee (cooking butter). He summoned one of the desert people, and that person began to eat and follow the grease in the dish with a morsel of bread.
Umar said, “It is as if you were poor.” The bedouin said, “By Allah, I have not eaten ghee, nor have I seen food with it since such-and-such a time.”
Umar declared, “(Then) I shall not eat ghee until people are given life again like they were first given life.” (i.e. Umar voluntarily disavowed himself from a luxury that the poor in his empire could not afford.)
Reported in the Muwatta of Imam Malik. Book 49, Number 49.10.29.
4. Yahya related to me, from Malik, from Yahya ibn Said, that Umar ibn al-Khattab said: “Beware of meat. It has an addiction like the addiction to wine.”
Reported in the Muwatta of Imam Malik. Book 49, Number 49.10.36.
5. Yahya related to me from Malik, that he heard that the Messenger of Allah, sal Allahu alaihi wasallam, entered the masjid and found Abu Bakr as-Siddiq and Umar ibn al-Khattab there. He questioned them and they said, “Hunger has driven us out.” The Messenger of Allah, sal Allahu alaihi wasallam, said, “And hunger has brought me out.”
They went to Abu’l-Haytham ibn at-Tayyihan al-Ansari. Abu’l-Haytham ordered that some barley that was in the house be prepared, and he got up to slaughter a sheep for them. The Messenger of Allah, sal Allahu alaihi wasallam, said, “Leave the one that gives milk.” He slaughtered a sheep for them and brought them sweet water and it was hung on a palm tree.
Then they were brought the food and they ate it and drank the water. The Messenger of Allah, sal Allahu alaihi wasallam, recited, “Then on That Day, you will be questioned about the good things (you were given).
” [Qur’an 102:8]
Reported in the Muwatta of Imam Malik. Book 49, Number 49.10.28.