Whose
stomach will be full on the Judgement Day?
Dear Islamic brothers! There is a
lesson for those who keep devouring luscious foods without hunger. By Allah! No
one can bear the hunger of the Day of Judgement. Staying hungry in the world is
an excellent deed to attain contentment on the Day of Resurrection. The Holy
Prophet ﷺ has stated, 'Those who adopt hunger in
this world will be satiated on the Day of Judgement.'
(Itḥāf-us-Sādat-il-Muttaqīn,
vol. 9, pp. 17)
Sayyidunā Abū Ĥurayraĥ has narrated
that the Rasūl of mankind, the Peace of our heart and mind, the most Generous and
Kind ﷺ has stated, 'The hungry person who is
patient with hunger and starvation (in this world) will not face the severity
of accountability (on the Day of Judgement).'
(Al-budur-us-Sāfiraĥ
fil-Umūr-il-Ākhiraĥ, pp. 212)
Blazing
heat of Day of Judgement
Dear Islamic brothers! Consider the
indescribable conditions of the Day of Judgement! Severe hardships await those
who stuff themselves for the satisfaction of their carnal desires. Alas! The
scorching heat of the sun, the ground made of copper, and being barefoot whilst
feeling the intensity of hunger and thirst! May Allah protect us! The obedience
to Nafs may lead to tragic consequences.
¹
A frame on which a dead body is placed. [Translator's Note]
His
Nafs took him to Hell
Two years after the death of his
father, Sayyidunā Abul Ḥasan Rāzī had a dream in which he saw his late father
wearing clothing made of tar. When he asked his father the reason of wearing
the clothing of the people of Hell, his father replied, 'My beloved son! My
Nafs took me to Hell. Save yourself from the deception of Nafs.'
(Mukāshafa-tul-Qulūb,
pp. 20)
O Allah! Save us from the mischief
of Nafs! Grant us the ability to apply the Madanī guard to our stomach for Your
pleasure! Bless us with the enthusiasm to have patience with hunger and thirst!
Protect us from the hunger, thirst and extremely severe conditions of the Day
of Judgement. Save us from the insufferable torment of Hell!
آمِيْن بِجَاهِ النَّبِيِّ الْاَمِيْن ﷺ
Ten
advantages of hunger
1. Purification of the heart.
2. Softness of the heart.
3. Realization of the starvation faced
by the poor.
4. Remembrance of the hunger and thirst
of the Hereafter.
5. Less inclination towards sins.
6. Less sleep.
7. Ease in worship.
8. Contentment with a little
sustenance.
9. Good health.
10. The passion to give money etc. as
Ṣadaqaĥ (charity).
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 91-96)
Hujjat-ul-Islam, Imām Muhammad
Ghazālī quotes some saints as saying, 'Hunger is our best possession.' This
means that they have vastness, peace, worship, sweetness (in worship) and
beneficial knowledge by having patience with remaining hungry for the pleasure
of Allah.
(Minĥāj-ul-'Ābidīn,
pp. 108)
Banquet
on the Day of Judgement
A renowned Tābi'ī¹, Sayyidunā
Ka'b-ul-Aḥbār has stated, 'On the Day of Judgement, an announcer will call out,
"O you who remained hungry and thirsty for the pleasure of Allah!
Rise." Hearing this, those who used to remain hungry will arrive at a
dining cloth while others will be facing accountability.'
(Nuzĥa-tul-Majālis,
vol. 1, pp. 178)
Doors
of Paradise and Hell
Hujjat-ul-Islam, Sayyidunā Imām
Muhammad Ghazālī has stated that the stomach and private parts are from the
doors of Hell whose foundation is built on gluttony (i.e. eating food to a full
stomach). On the other hand, humility and modesty are from the doors of Paradise
whose foundation is built on hunger. The one who closes the door of Hell for
oneself opens the door of Paradise, which is like the difference between the
east and the west. Proximity to one door means distance from the other. (In
other words, the one who adopts humility by remaining hungry gets closer to
Paradise and far from Hell, while the one who indulges in misusing his stomach
and private parts gets closer to Hell and further away from Paradise).
¹ A Muslim saint who saw and met
even a single companion of the Beloved and Blessed Prophet ﷺ and who passed away as a Muslim. [Translator's Note]
(Iḥyā-ul-'Ulūm, vol. 3, pp. 92)
Physical
fitness
Amīr-ul-Mūminīn, Sayyidunā 'Umar
Fārūq A'ẓam has stated, 'Refrain from filling your stomach while eating and drinking
as it harms the body, causes disease and brings about laziness in worship. To
adopt moderation in eating and drinking is necessary for you, as this improves
physical fitness and saves oneself from needless expenses.'
(Kanz-ul-'Ummāl,
vol. 15, pp. 183, Ḥadīš 41706)
Six
perils of filling the stomach
Sayyidunā Abū Sulaymān Dārānī has
stated that there are six perils of filling the stomach:
1. Not being able to make Du'ā to
Almighty Allah .
2. Difficulty in benefiting from
knowledge and wisdom.
3. No compassion for others (because
those who fill their bellies assume that everyone is like them and hence do not
have pity for the poor and needy).
4. Worship seems to be a burden.
5. One is surrounded by desires.
6. While others are going to the
Masjid, the one who eats in excess is going to the toilet.
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 92)
Dry
bread and salt
Shaykh Sayyidunā Muhammad Bin Wāsi'
used to eat only dry bread with salt and would say, 'He who is content with
this (little amount of food) in the world will never be destitute.'
(Mukāshafa-tul-Qulūb,
pp. 122)
Excessive
eating impairs wisdom
Ibn Najīḥ has narrated that Imām
A'ẓam Abū Ḥanīfaĥ said to him, 'Whenever you have to carry out any important
piece of work in the world, do not eat before performing it because food
impairs wisdom.'
(Manāqib-e-Abī
Ḥanīfaĥ, pp. 351)
Reason
for hardness of heart
Sayyidunā Sufyān Šaurī has stated,
'There are two causes of the hardness of the heart. The first is to eat food to
a stomach full and the second is to speak in excess.'
Seven
morsels
Amīr-ul-Mūminīn, Sayyidunā 'Umar
Fārūq A'ẓam would not eat more than six or seven morsels.
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 97)
Perils
of filling stomach
Elaborating on the perils of eating
food to a full stomach, Ḥujjat-ul-Islam, Imām Muhammad Ghazālī has stated, 'The
eyes of the person who fills his stomach are filled with sleep. Even if he
performs Taĥajjud, he feels no sweetness in it. The bachelor who sleeps having
filled his stomach, experiences nocturnal emission and it would be difficult
for him to perform Ghusl at night with cold water. If he has delayed his Witr
Ṣalāĥ until the time of Taĥajjud, then not only does he miss Taĥajjud but also
Witr due to nocturnal emission. These are some of the problems of filling the
stomach.'
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 94)
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