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| Abu Ayyub al-Ansari - Part II |
| 03.31.04 (3:57 pm) [edit] |
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Part II The camel continued walking, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route. The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub al-Ansari. But the Prophet, upon whom be peace, did not get down. After only a short while, the camel set off again, the Prophet leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped on the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world. Abu Ayyub's house had two stories. He emptied the upper floor of his and his family's possessions so that the Prophet could stay there. But the Prophet, peace be on him, preferred to stay on the lower floor. Night came and the Prophet retired. Abu Ayyub went up to the upper floor. But when they had closed the door, Abu Ayyub turned to his wife and said: "Woe to us! What have we done? The messenger of God is below and we are higher than he! Can we walk on top of the messenger of God? Do we come between him and the Revelation (Wahy)? If so, we are doomed." |
| Abu Ayyub al-Ansari - Part I |
| 03.29.04 (6:24 am) [edit] |
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Part I Abu Ayyub al-Ansari ------------------------- ------------------------- ---------------- Khalid ibn Zayd ibn Kulayb from the Banu Najjar was a great and close companion of the Prophet. He was known as Abu Ayyub (the father of Ayyub) and enjoyed a privilege which many of the Ansar in Madinah hoped they would have. When the Prophet, peace and blessings of God be on him, reached Madinah after his hijrah from Makkah, he was greeted with great enthusiasm by the Ansar of Madinah. Their hearts went out to him and their eyes followed him with devotion and love. They wanted to give him the most generous reception anyone could be given. The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque which is described in the Quran as the "mosque built on the foundation of piety (taqwa)". (Surah At-Tawhah 9: 1O8). The Prophet entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honor of the Prophet alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Rasulullah." "Leave the camel," the Prophet would say. "It is under command. " |
| Usrah |
| 03.28.04 (3:23 am) [edit] |
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After 3 weekends travelling around the country, I got a chance to spend my weekend in Cleveland where I live. We had an usrah last night (it should better be called a halaqa) This is one thing that I like so much about Malaysian community in the Case Western Reserve University. We play together, we study together and we have halaqa together.. usrah = family and a family should do things together... nice nice.... :) |
| A'ishah - Final Part |
| 03.24.04 (3:37 am) [edit] |
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Final Part Aishah lived on almost fifty years after the passing away of the Prophet. She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God's guidance, the Quran and the Sunnah of His Prophet. Aishah was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Revelation. Like Hafsah, she had her own script of the Quran written after the Prophet had died. So far as the Ahadith or sayings of the Prophet is concerned, Aishah is one of four persons (the others being Abu Hurayrah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand sayings. Many of these pertain to some of the most intimate aspects of personal behavior which only someone in Aishah's position could have learnt. What is most important is that her knowledge of hadith was passed on in written form by at least three persons including her nephew Urwah who became one of the greatest scholars among the generation after the Companions. Many of the learned companions of the Prophet and their followers benefitted from Aishah's knowledge. Abu Musa al-Ashari once said: "If we companions of the Messenger of God had any difficulty on a matter, we asked Aishah about it." Her nephew Urwah asserts that she was proficient not only in fiqh but also in medicine (tibb) and poetry. Many of the senior companions of the Prophet came to her to ask for advice concerning questions of inheritance which required a highly skilled mathematical mind. Scholars regard her as one of the earliest fuqaha of Islam along with persons like Umar ibn al-Khattab, Ali and Abdullah ibn Abbas. The Prophet referring to her extensive knowledge of Islam is reported to have said: "Learn a portion of your religion (din) from this red colored lady." "Humayra" meaning "Red-coloured" was an epithet given to Aishah by the Prophet. Aishah not only possessed great knowledge but took an active part in education and social reform. As a teacher she had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by al-Ahnaf who said: "I have heard speeches of Abu Bakr and Umar, Uthman and Ali and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aishah." Men and women came from far and wide to benefit from her knowledge. The number of women is said to have been greater than that of men. Besides answering enquiries, she took boys and girls, some of them orphans, into her custody and trained them under her care and guidance. This was in addition to her relatives who received instruction from her. Her house thus became a school and an academy. Some of her students were outstanding. We have already mentioned her nephew Urwah as a distinguished reporter of hadith. Among her women pupils is the name of Umrah bint Abdur Rahman. She is regarded by scholars as one of the trustworthy narrators of hadith and is said to have acted as Aishah's secretary receiving and replying to letters addressed to her. The example of Aishah in promoting education and in particular the education of Muslim women in the laws and teachings of Islam is one which needs to be followed. After Khadijah al-Kubra (the Great) and Fatimah az-Zahra (the Resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam. Because of the strength of her personality, she was a leader in every field in knowledge, in society, in politics and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time. She died in the year 58 AH in the month of Ramadan and as she instructed, was buried in the Jannat al-Baqi in the City of Light, beside other companions of the Prophet. |
| A'ishah - Part VI |
| 03.23.04 (5:13 am) [edit] |
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Part VI She stuck to her choice both during the lifetime of the Prophet and afterwards. Later when the Muslims were favored with enormous riches, she was given a gift of one hundred thousand dirhams. She was fasting when she received the money and she distributed the entire amount to the poor and the needy even though she had no provisions in her house. Shortly after, a maidservant said to her: "Could you buy meat for a dirham with which to break your fast?" "If I had remembered, I would have done so," she said. The Prophet's affection for Aishah remained to the last. During his final illness, it was to Aishah's apartment that he went at the suggestion of his wives. For much of the time he lay there on a couch with his head resting on her breast or on her lap. She it was who took a toothstick from her brother, chewed upon it to soften it and gave it to the Prophet. Despite his weakness, he rubbed his teeth with it vigorously. Not long afterwards, he lost consciousness and Aishah thought it was the onset of death, but after an hour he opened his eyes. Aishah it is who has preserved for us these dying moments of the most honoured of God's creation, His beloved Messenger may He shower His choicest blessings on him. When he opened his eyes again, Aishah remembered Iris having said to her: "No Prophet is taken by death until he has been shown his place in Paradise and then offered the choice, to live or die." "He will not now choose us," she said to herself. Then she heard him murmur: "With the supreme communion in Paradise, with those upon whom God has showered His favor, the Prophets, the martyrs and the righteous..." Again she heard him murmur: "O Lord, with the supreme communion," and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until others in the room began to lament, and Aishah laid his head on a pillow and joined them in lamentation. In the floor of Aishah's room near the couch where he was lying, a grave was dug in which was buried the Seal of the Prophets amid much bewilderment and great sorrow. |
| A'ishah - Part V |
| 03.21.04 (1:48 am) [edit] |
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Part V Despite her feelings of jealousy which nonetheless were not of a destructive kind, Aishah was really a generous soul and a patient one. She bore with the rest of the Prophet's household poverty and hunger which often lasted for long periods. For days on end no fire would be lit in the sparsely furnished house of the Prophet for cooking or baking bread and they would live merely on dates and water. Poverty did not cause her distress or humiliation; self-sufficiency when it did come did not corrupt her style of life. Once the Prophet stayed away from his wives for a month because they had distressed him by asking of him that which he did not have. This was after the Khaybar expedition when an increase of riches whetted the appetite for presents. Returning from his self-imposed retreat, he went first to Aishah's apartment. She was delighted to see him but he said he had received Revelation which required him to put two options before her. He then recited the verses: "O Prophet! Say to your wives: If you desire the life of this world and its adornments, then come and I will bestow its goods upon you, and I will release you with a fair release. But if you desire God and His Messenger and the abode of the Hereafter, then verily God has laid in store for you an immense reward for such as you who do good." Aishah's reply was: "Indeed I desire God and His Messenger and the abode of the Hereafter," and her response was followed by all the others. |
| A'ishah - Part IV |
| 03.17.04 (7:20 am) [edit] |
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Part IV As she loved the Prophet so was her love a jealous love and she could not bear the thought that the Prophet's attentions should be given to others more than seemed enough to her. She asked him: "O Messenger of God, tell me of yourself. If you were between the two slopes of a valley, one of which had not been grazed whereas the other had been grazed, on which would you pasture your flocks?" "On that which had not been grazed," replied the Prophet. "Even so," she said, "and I am not as any other of your wives. "Everyone of them had a husband before you, except myself." The Prophet smiled and said nothing. Of her jealousy, Aishah would say in later years: "I was not jealous of any other wife of the Prophet as I was jealous of Khadijah, because of his constant mentioning of her and because God had commanded him to give her good tidings of a mansion in Paradise of precious stones. And whenever he sacrificed a sheep he would send a fair portion of it to those who had been her intimate friends. Many a time I said to him: "It is as if there had never been any other woman in the world except Khadijah." Once, when Aishah complained and asked why he spoke so highly of "an old Quraysh woman", the Prophet was hurt and said: "She was the wife who believed in me when others rejected me. When people gave me the lie, she affirmed my truthfulness. When I stood forsaken, she spent her wealth to lighten the burden of my sorrow.." |
| A'ishah - Part III |
| 03.16.04 (7:09 am) [edit] |
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Part III Aishah's early life in Madinah also had its more serious and anxious times. Once her father and two companions who were staying with him fell ill with a dangerous fever which was common in Madinah at certain seasons. One morning Aishah went to visit him and was dismayed to find the three men lying completely weak and exhausted. She asked her father how he was and he answered her in verse but she did not understand what he was saying. The two others also answered her with lines of poetry which seemed to her to be nothing but unintelligible babbling. She was deeply troubled and went home to the Prophet saying: "They are raving, out of their minds, through the heat of the fever." The Prophet asked what they had said and was somewhat reassured when she repeated almost word for word the lines they had uttered and which made sense although she did not fully understand them then. This was a demonstration of the great retentive power of her memory which as the years went by were to preserve so many of the priceless sayings of the Prophet. Of the Prophet's wives in Madinah, it was clear that it was Aishah that he loved most. From time to time, one or the other of his companions would ask: "O Messenger of God, whom do you love most in the world?" He did not always give the same answer to this question for he felt great love for many for his daughters and their children, for Abu Bakr, for Ali, for Zayd and his son Usamah. But of his wives the only one he named in this connection was Aishah. She too loved him greatly in return and often would seek reassurance from him that he loved her. Once she asked him: "How is your love for me?" "Like the rope's knot," he replied meaning that it was strong and secure. And time after time thereafter, she would ask him: "How is the knot?" and he would reply: "Ala haaliha in the same condition." |
| Not in Cleveland |
| 03.12.04 (1:41 am) [edit] |
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I'm off to Kansas City, Missouri today for a conference. All mercy due to Allah... hopefully my trip will be a beneficial one. I think it's really important to prepare myself for the future in an effort where I should change the perception of the word "enjoy". Some people do not think that joining a conference is enjoyable. Nonetheless, I will try to make them understand how enjoyable a program like this is; but first let me convince myself - the least I should do. My tblog won't be updated for a while but you can still read the archives if you want. Have "fun" guys!! (Make sure you have a good sense of what "fun" is) :D |
| A'ishah - Part II |
| 03.11.04 (4:17 pm) [edit] |
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II About her wedding, she related that shortly before she was to leave her parent's house, she slipped out into the courtyard to play with a passing friend: "I was playing on a see-saw and my long streaming hair was dishevelled," she said. "They came and took me from my play and made me ready." They dressed her in a wedding-dress made from fine red-striped cloth from Bahrain and then her mother took her to the newly-built house where some women of the Ansar were waiting outside the door. They greeted her with the words "For good and for happiness may all be well!" Then, in the presence of the smiling Prophet, a bowl of milk was brought. The Prophet drank from it himself and offered it to Aishah. She shyly declined it but when he insisted she did so and then offered the bowl to her sister Asma who was sitting beside her. Others also drank of it and that was as much as there was of the simple and solemn occasion of their wedding. There was no wedding feast. Marriage to the Prophet did not change her playful ways. Her young friends came regularly to visit her in her own apartment. "I would be playing with my dolls," she said, "with the girls who were my friends, and the Prophet would come in and they would slip out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there." Sometimes he would say "Stay where you are" before they had time to leave, and would also join in their games. Aishah said: "One day, the Prophet came in when I was playing with the dolls and he said: 'O Aishah, whatever game is this?' 'It is Solomon's horses,' I said and he laughed." Sometimes as he came in he would screen himself with his cloak so as not to disturb Aishah and her friends. |
| A'ishah - Part I |
| 03.10.04 (2:53 pm) [edit] |
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I The life of Aishah is proof that a woman can be far more learned than men and that she can be the teacher of scholars and experts. Her life is also proof that a woman can exert influence over men and women and provide them with inspiration and leadership. Her life is also proof that the same woman can be totally feminine and be a source of pleasure, joy and comfort to her husband. She did not graduate from any university there were no universities as such in her day. But still her utterances are studied in faculties of literature, her legal pronouncements are studied in colleges of law and her life and works are studied and researched by students and teachers of Muslim history as they have been for over a thousand years. The bulk of her vast treasure of knowledge was obtained while she was still quite young. In her early childhood she was brought up by her father who was greatly liked and respected for he was a man of wide knowledge, gentle manners and an agreeable presence. Moreover he was the closest friend of the noble Prophet who was a frequent visitor to their home since the very early days of his mission. In her youth, already known for her striking beauty and her formidable memory, she came under the loving care and attention of the Prophet himself. As his wife and close companion she acquired from him knowledge and insight such as no woman has ever acquired. Aishah became the Prophet's wife in Makkah when she was most likely in the tenth year of her life but her wedding did not take place until the second year after the Hijrah when she was about fourteen or fifteen years old. Before and after her wedding she maintained a natural jollity and innocence and did not seem at all overawed by the thought of being wedded to him who was the Messenger of God whom all his companions, including her own mother and father, treated with such love and reverence as they gave to no one else. |
| ISR Penn State |
| 03.06.04 (1:10 am) [edit] |
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I won't be able to post up articles in a few days. A group of 17 people from cwru are heading to Penn State University, State College, Pennsylvania. We are having a conference called the Islamic Spring Retreat (ISR). It's one of the events we have been waiting for. Should be a great one! |
| Bidahs common on Ashura |
| 03.05.04 (3:28 am) [edit] |
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[b]Bidahs common on Ashura[/b] Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about the things that people do on `Ashura’, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (hubub), showing happiness and so on. Was any of this reported from the Prophet (peace and blessings of Allah be upon him) in a sahih hadith, or not? If nothing to that effect was reported in a sahih hadith, is doing these things bid’ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments? His reply was: ‘Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadith from the Prophet (peace and blessings of Allah be upon him) or from his Companions. None of the Imams of the Muslims encouraged or recommended such things, neither the four Imams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allah be upon him), nor from the Sahabah, nor from the Tabi’een; neither in any sahih report or in a da’if (weak) report; neither in the books of Sahih, nor in al-Sunan, nor in the Musnads. No hadith of this nature was known during the best centuries, but some of the later narrators reported ahadith like the one which says, “Whoever puts kohl in his eyes on the day of `Ashura’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of `Ashura’ will not get sick in that year,” and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet (peace and blessings of Allah be upon him), which says, “Whoever is generous to his family on the day of `Ashura’, Allah will be generous to him for the rest of the year.” Reporting all of this from the Prophet (peace and blessings of Allah be upon him) is tantamount to lying.’ Then he [Ibn Taymiyah (may Allah have mercy on him)] discussed in brief the tribulations that had occurred in the early days of this ummah and the killing of al-Husayn (may Allah be pleased with him), and what the various sects had done because of this. Then he said: ‘An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of `Ashura’ as a day of mourning and wailing, in which they openly displayed the rituals of jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jahiliyyah… [i]The Shaytan [/i]made this attractive to those who are misled, so they took the day of `Ashura’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them… The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Nasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of `Ashura’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of `Ashura’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong… Neither the Prophet (peace and blessings of Allah be upon him) nor his successors (the khulafa’ al-rashidun) did any of these things on the day of `Ashura’, they neither made it a day of mourning nor a day of celebration… As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) or the way of the Khulafa’ al-Rashidun. It was not approved of by any of the Imams of the Muslims, not Malik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Hanifah, not al-Uzaa’i, not al-Shafa'i, not Ahmad ibn Hanbal, not Ishaq ibn Rahwayh, not any of the Imams and scholars of the Muslims.’(al-Fataawa al-Kubra by Ibn Taymiyah) Ibn al-Haaj (may Allah have mercy on him) mentioned that one of the bid’ahs on `Ashura’ was deliberately paying zakat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. (al-Madkhal, part 1, Yawm `Ashura’) We ask Allah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allah bless our Prophet Muhammad and all his family and companions |
| madzhabs' opinion |
| 03.05.04 (3:26 am) [edit] |
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[b]Fasting Ashura when one still has days to make up from Ramadan[/b] The fuqaha’ differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadan. [b]The Hanafis[/b] said that it is permissible to observe voluntary fasts before making up days from Ramadan, and it is not makruh to do so, because the missed days do not have to be made up straight away. [b]The Malikis and Shafa’is[/b] said that it is permissible but is makruh, because it means that one is delaying something obligatory. Al-Dusuqi said: “It is makruh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in shari’ah or not, such as `Ashura’ and the ninth ofu’l-Hijjah, according to the most correct opinion.” [b]The Hanbalis [/b]said that it is haram to observe a voluntary fast before making up any fasts missed in Ramadan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up.. (al-Mawsoo’ah al-Fiqhiyyah, part 28, Sawm al-tatawwu’). Muslims must hasten to make up any missed fasts after Ramadan, so that they will be able to fast ‘Arafah and `Ashura’ without any problem. If a person fasts ‘Arafah and `Ashura’ with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allah is great. |
| 'asyura - expiation of sins |
| 03.01.04 (7:06 pm) [edit] |
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Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “Taharah, salah, and fasting in Ramadan, on the day of ‘Arafah and on `Ashura’ expiate for minor sins only.” (al-Fatawa al-Kubra, part 5). [b]Not relying too much on the reward for fasting[/b] Some people who are deceived rely too much on things like fasting on `Ashura’ or the day of ‘Arafah, to the extent that some of them say, “Fasting on `Ashura’ will expiate for the sins of the whole year, and fasting on the day of ‘Arafah will bring extra rewards.” Ibn al-Qayyim said: ‘This misguided person does not know that fasting in Ramadan and praying five times a day are much more important than fasting on the day of ‘Arafah and `Ashura’, and that they expiate for the sins between one Ramadan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allah’s forgiveness with his tongue (i.e., by words only), and glorifies Allah by saying “Subhan Allah” one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allah. This person is always thinking about the virtues of his tasbeehaat (saying “Subhan Allah”) and tahlilat (saying “La ilaha ill-Allah”) but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived.” [i](al-Mawsu’ah al-Fiqhiyyah, part 31, Ghurur). [/i] |
| -Trent- thanks! |
| 03.01.04 (6:10 am) [edit] |
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Dear Trent, This is a misconception by a lot of people because of not thorough reading and research. Though, it's nice that you brought it up here so that i can clear something up. The expiation of sins is just for 'small' sins and not for great sins such as rape, murder, cheat, steals (all of those are great sins). Fasting will expiates sins that you are not aware of, such as late in making obligatory solat (prayer), hearing bad things (without intention), uttering bad words (without intention). Those are examples of sins that might be expiated for someone who fast, as long as one fast with good intention. Keep on reading because after a few more posts, you will come across the condition of fasting where we shouldn't fast just for the rewards, but for being a thankful servant of the God: Allah. Nice comment Trent =) i like it so much. » txh62 03.01.04 [6:09 am] (PST) ----------------- """ for fasting one day He gives us expiation for the sins of a whole year""" Sounds like sin doesn't bother him much. Rape, murder, lie, cheat and steal ... he doesn't mind, as long as you go on a diet .. he likes diets. » [outside user] Trent 02.29.04 [8:29 pm] (PST) |