General Dought & clear, - * Sensing the need of the poor person and treating him kindly come under the heading of piety, for the attaining of which fasting was prescribed

Many Muslims repeat this phrase: "We fast so that we can feel for the
poor." Is there any evidence in the Qur'an or Sunnah for that?
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Praise be to Allah
Allah does not prescribe anything but for a wise reason, whether
people are aware of it or it is hidden from them, or they know part of
it and part of it is hidden from them. Allah has great wisdom that
human minds cannot comprehend.
Allah, may He be exalted, has mentioned the wisdom behind the
prescription and obligation of fasting in the verse in which He says
(interpretation of the meaning):
"O you who believe! Observing As-Saum (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious)"
[al-Baqarah 2:183].
Some of the scholars have stated that one of the issues of piety that
fasting encourages is so that the rich person will come to understand
the situation of the poor person, and how he suffers from hunger and
need, so that this will motivate him to treat him kindly and meet his
brother's needs. This is part of piety.
Taqwa (translated here as piety) is a general term which includes
doing all that is good and refraining from all that is evil. Ibn
Katheer (may Allah have mercy on him) said:
Taqwa (piety) is a general term which includes doing all acts of
obedience and refraining from all evils.
End quote fromTafseer Ibn Katheer(1/492)
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Taqwa (piety) is a general term which includes doing all that Allah
has enjoined and refraining from all that He has forbidden, because
the word is derived from wiqaayah (protection); what it means is
taking measures to protect oneself from the punishment of Allah, and
there is no way to protect oneself from the punishment of Allah except
by doing that which He has enjoined and refraining from that which He
has prohibited.
End quote fromMajmoo' Fataawa wa Rasaa'il al-'Uthaymeen(24/40).
There is no text in the Holy Quran or in the Prophetic Sunnah that
specifically indicates that Allah, may He be exalted, has enjoined
fasting on us so that we may feel empathy with the poor. But those
scholars who mentioned that based it on the idea that this is included
in the general meaning of piety, which the Holy Qur'an states is the
wisdom behind fasting, and suggested that this is appropriate in the
case of one who is fasting, because it is known that Islamic teaching
encourages helping others and creating mutual love and compassion
among the believers.
As-Sa'di (may Allah have mercy on him) said:
Allah, may He be exalted, tells us of the wisdom behind the
prescription of fasting, as He says"that you may become Al-Muttaqoon
(the pious)". Fasting is one of the greatest means of developing
piety, because it involves obeying the command of Allah and avoiding
that which He has forbidden.
Part of the piety that fasting involves is that the fasting person
refrains from that which Allah has forbidden to him of food, drink,
intercourse and so on, to which he is naturally inclined, seeking
thereby to draw closer to Allah, hoping for His reward by giving up
these things. This is part of piety. Piety also includes the
following:
The fasting person trains himself to remember that Allah, may He be
exalted, is always watching, so he gives up things that he desires
even though they may be available to him, because he knows that Allah
is watching him.
Fasting narrows the pathways of theShayt@ân, who flows through the son
of Adam like blood. Fasting weakens theShayt@ân's influence and
reduces sins.
The fasting person usually does many acts of worship and obedience,
which are characteristics of piety.
By fasting, the rich man feels the pain of hunger, which makes him
inclined to help the poor and destitute. This is also a characteristic
of piety.
End quote fromTafseer as-Sa'di(p. 86)
Shaykh Muhammad al-Mukhtaar ash-Shinqeeti (may Allah preserve him) said:
In fasting there is much good, because it reminds the rich of the poor
and needy. If a person feels hunger and thirst, even though he knows
that at the end of the day he will be able to find food and drink, he
will remember the poor who do not find any food or drink, hence they
said that in this fast there is a great deal of good for the
individual, as it reminds him of the weak, especially if he is one of
the rich and wealthy.
The rich man may forget his brethren among the weak and poor because
of the wealth that he has, as Allah, may He be exalted, says
(interpretation of the meaning):
"Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).
Because he considers himself self-sufficient"
[al-'Alaq 96:6-7].
If a person feels himself to be self-sufficient, he will become
arrogant, but if he feels hunger as the poor feel hunger, and he feels
thirst as the poor feel thirst, that will motivate him to remember
these weak ones and show compassion towards them. End quote.
Sharh Zaad al-Mustaqni'(7/100)
Therefore we fast as an act of worship to Allah, may He be exalted,
and in obedience to Allah and His Messenger (blessings and peace of
Allah be upon him), so that we may attain piety and fear of Allah in
our hearts, which leads to happiness in both realms (this world and
the hereafter). And part of piety is feeling empathy for the poor,
which will motivate us to help them.
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Baseless Report About Times of Eating and Drinking Being‘Awrah

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“Eating and drinking are two ‘awrahs (times of exposure/weakness) , so cover them.” Is this a saheeh hadeeth (authentic narration)?
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Praise be to Allah.
After looking for this hadeeth in the books of Sunnah (prophetic traditions), we could not find any basis for it. This hadeeth was not even mentioned by the scholars who compiled collections of weak and fabricated hadeeths. Perhaps it is one of the false hadeeths that were fabricated in recent times.
The meaning indicated by the hadeeth has no basis in the Sunnah of the Prophet (peace and blessings of Allah be upon him). Eating and drinking are not among the ‘awrahs which must be covered.
The Messenger (peace and blessings of Allah be upon him) used to eat with his Companions, so how can eating and drinking be ‘awrah?
And Allah knows best.













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Da'eef (weak) hadeeths, Dought & clear, - * Some Fabricated Reports Attributed to The Prophet

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I got this message. Are these words true?
The Holy Prophet (peace and blessings of Allah be upon him) said:
1) Four things that make your body sick: a) Excessive talking b) Excessive sleeping c) Excessive eating and d) Excessive meeting of other people
2) Four things that destroy the body: a) Worrying b) Sorrow (Sadness/Grief) c) Hunger d) Sleeping late in the night
3) Four things that dry the face and take away its happiness: a) Lying b) Being disrespectful / impudent (insisting on something wrong knowingly) c) Arguing without adequate knowledge and information d) Excessive immorality (doing something wrong without fear).
4) Four things that increase the wetness of the face and its happiness: a) Piety b) Loyalty c) Generosity (being kind) d) To be helpful to others without them asking for that.
5) Four things that stop the Rizq (Sustenance): a) Sleeping in the morning (from Fajr to sunrise) b) Not Performing salah (formal prayers) or being irregular with p rayers c) Laziness / Idleness d) Treachery / Dishonesty
6) Four things that bring / increase the Rizq: a) Staying up in the night for prayers b) Excessive Repentance c) Regular Charity d) Dhikr (Remembrance of Allah /God)
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Praise be to Allah.
Firstly:
What is required of every Muslim is to be very careful in what he says and writes, before attributing it to the Prophet (peace and blessings of Allah be upon him), so that he will not fall into the sin of telling lies about him and attributing to him something that he did not say. Not all words that are correct and true, or have a beautiful meaning or eloquent wording can be attributed to the Prophet (peace and blessings of Allah be upon him) just because they appear good.
It was narrated from al-Mugheerah ibn Shu’bah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever narrates a hadeeth from me knowing that it is false is one of the liars.”
And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever deliberately tells a lie about me, let him take his place in Hell.” Agreed upon.
Al-Nawawi (may Allah have mercy on him) said:
It is haram (impermissible) to narrate a fabricated hadeeth for one who knows or thinks that it is most likely fabricated. Whoever narrates the hadeeth, knowing or thinking that it is most likely fabricated, and does not explain the facts about its narration and that it is weak, is included in this warning and comes under the heading of the liars who tell lies about the Messenger of Allah (peace and blessings of Allah be upon him). This is also indicated by the previous hadeeth, “Whoever deliberately tells a lie about me, let him take his place in Hell.” End quote.
Secondly:
With regard to the words that are mentioned in the question, whether they are a single hadeeth or a number of hadeeths, we cannot -- after researching the matter -- find any basis at all for them being from the Messenger of Allah (peace and blessings of Allah be upon him), either with or without an isnad (chain of transmission). As far as we know, they were not mentioned by any of those who spoke about morals and manners and heart softening reports.
The phrase “Four things that stop the Rizq (sustenance): sleeping in the morning”: it was narrated from ‘Uthman ibn ‘Affan (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) that he said: “Sleeping in the morning prevents some provision.”
This was narrated by Abu Na’eem in al-Hilyah, 9/251, but it is a very weak hadeeth. See: al-Silsilah al-Da’eefah by al-Shaykh al-Albani (may Allah have mercy on him), 3019.
And it was narrated with the words: “Do not sleep and miss seeking your provision between Fajr (early morning) prayer and sunrise.” This is also very weak. See al-Da’eefah, 6991.
With regard to the phrase “Four things increase provision,” in which regular charity is included: something similar was narrated by al-Daylami in Musnad al-Firdaws (1/47), with the wording: “Seek help with provision by means of charity.” But this is a da’eef hadeeth.
See: Da’eef al-Jami’, 818, by al-Shaykh al-Albani.
And Allah knows best.











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Schools of Thought and Sects, Dought & clear, - * Refutation of those who falsely claim that Shaykh al-Islam Ibn Taymiyah (mayAllah have mercy on him) was one of those who say that Allah is a physical entity

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Is it true that Shaykhul Islam Ibn Taymiyyah said that Allah is a filled body that does not have cavity (hole) inside, in 'Majmul Fatawa'', vol.17, pg.214/215 and Bayyan Talbis Jahmiyyah, vol.1, pg.511 etc like deviant aasharis and maturidis claim?
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Praise be to Allah
Firstly:
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was subjected, by the promoters of innovation, to campaigns aimed at distorting his image, and that was only because he stood up to the promoters of innovation, debated with them, proved them wrong and highlighted the extent of their deviation from the path of the Prophet (blessings and peace of Allah be upon him) and his Companions, and he told them to adhere to the Qur’an and Sunnah. So these people and their followers got angry with him and started to fabricate lies against him, attributing to him words and ideas that he never said; in fact it is proven that he rejected and refuted such ideas!
One of the gravest sins that a person may commit is slander, which means fabricating lies and attributing to a Muslim something that is not true. The sin is even worse if that Muslim against whom lies are fabricated is a respected scholar and one of the imams of Ahl as-Sunnah wa’l-Jamaa‘ah, such as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), because these people want to cast aspersions on him with regard to the methodology of Ahl as-Sunnah wa’l-Jamaa‘ah, and give precedence to their own deviant methodologies.
Secondly:
The methodology of Ahl as-Sunnah wa’l-Jamaa‘ah with regard to the names and attributes of Allah, may He be exalted, is well known; it is to affirm what Allah affirmed for Himself and deny what He denied for Himself, without likening His attributes to any of His creation, without discussing the nature of those attributes, without distorting the meanings thereof and without denying what is meant. This has been explained previously in a number of fatwas; see fatwa no. 122675.
With regard to novel terminology introduced byahl al-kalaam(Islamic philosophers), such as “physical entity” and “direction”, Ahl as-Sunnah neither confirm nor deny this terminology; rather they think that using these terms or denying them comes under the heading of reprehensible innovations.
As for what these words may mean, the one who uses these words is to be questioned as to what he means by that; then if the meaning he intends is correct, we affirm it, but if he intends a false meaning, we reject it. But we do not express these meanings except in the shar‘i terminology that is mentioned in the Qur’an and Sunnah; we do not use this novel terminology.
The views of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) with regard to this issue are well known, which is that it is not permissible to affirm the word “physical entity” with regard to Allah, may He be exalted, or to deny it either, because the Qur’an and Sunnah never used such a word, and because this is a very general word that could be used to refer to something true or it could be used to refer to something false. He stated that this is the view of Ahl as-Sunnah wa’l-Jamaa‘ah, including the Sahaabah, Taabi‘een and leading scholars of the Muslims, such as the four imams and others.
There follow some quotations from his books which highlight the lies of this fabricator with regard to what he attributed to Shaykh al-Islam.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is well-known that there is no report from any of the Prophets or from the Sahaabah or from the Taabi‘een or from any of the early generations of the ummah to suggest that Allah is a physical entity or that He is not a physical entity. Rather denying or affirming that is an innovation according to Islam. End quote.
Majmoo‘ al-Fataawa(5/434)
Thirdly:
We checked the two places in the books of Shaykh al-Islam that are mentioned in the question, and we did not find that he affirmed that Allah, may He be exalted, is a physical entity.
With regard toMajmoo‘ al-Fataawa(17/214-215), there is nothing of that nature mentioned there; rather there is a discussion of the meaning of the soorah “Qul Huwa Allahu Ahad”. He mentioned the meaning of the name of Allahas-Samad, and the difference of opinion among the commentators of the early generations (17/214-216).
Then he mentioned a lengthy discussion refuting various groups of innovators, and stated that the view of the leading scholars of Ahl as-Sunnah is the correct view. Then he said (17/303):
Imam Ahmad followed the way of his predecessors, the leading scholars of Ahl as-Sunnah wa’l-Jamaa‘ah, who adhered to the Qur’an and Sunnah and followed that which Allah revealed to them, which is to look and see:
Whatever we find that the Lord affirmed for Himself (of attributes) in His Book, we affirm it, and whatever we find that He denied for Himself, we deny it.
Every word that is found in the Qur’an and Sunnah by way of affirmation, the meaning of that word is to be affirmed.
Every word that is found by way of denial, the meaning of that word is to be denied.
As for words that are not found in the Qur’an and Sunnah, or even in the words of the Sahaabah and those who followed them in truth, and all the leading imams of the Muslims, either by way of affirmation or denial, and people disputed concerning them:
These words are not to be affirmed or denied, except after finding out about their meanings. Then if their meanings are found to refer to something that the Lord affirmed for Himself, they are to be affirmed.
If their meanings are found to refer to something that the Lord denied for Himself, then they are to be denied.
If we find that the wording may be used to affirm something true or false, or to deny something true or false, or it is so ambiguous that it may refer to something true or false, and the one who used it intended some of that, but when he uses it, it may give the impression to people, or make them understand, what he intends or what he does not intend:
Then in this case these words are not to be used in the context of either affirming or denying, such as the words “substance”, “physical entity”, occupying space”, “direction” and similar words. It is rare that anyone uses these words either to affirm or deny, but there will be some false notion inserted into it, even if he intended to say something sound.
The early generations and leading scholars disapproved of these novel terms because they contained falsehood and lies, and speaking about Allah without knowledge. [End quote]
This quotation is not sufficient; rather one should check what Shaykh al-Islam said at length concerning this issue, because there is great benefit in doing so, and it contains proofs of the lies of those who accused him of saying that Allah is a physical entity – Allah forbid. May Allah have mercy on him and forgive him.
What he discussed in his other important major work,Bayaan Talbees al-Jahamiyyah, and in his great book,Minhaaj as-Sunnah an-Nabawiyyah, or any of his other writings, does not go beyond what we have already quoted and explained here.
The other quotation referred to [in the question] is to be found inBayaan Talbees al-Jahamiyyah(1/511). The attribution here is to the first edition, which was published by Muhammad ibn ‘Abd ar-Rahmaan ibn Qaasim, as the questioner stated, and not the complete annotated version of the book. It has the same approach to the issue, but it should be noted that this text is quoted from the book of Shaykh al-IslamMinhaaj as-Sunnah an-Nabawiyyah, as was pointed out by the commentator in his footnote, so as to complete and make up for the shortcoming of the copy of the book that he had. Therefore we will quote the text from its original source, so as to see it in context, then we will refer the reader to the place where the quotation may be found in both books.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
As for the words “physical entity”, “substance”, “occupying space”, “direction” and so on, neither the Qur’an nor the Sunnah use these words when referring to Allah, either by way of denial or affirmation. Similarly, none of the Sahaabah or those who followed them in truth, or any of the leading scholars from among Ahl al-Bayt [the Prophet’s family] or otherwise, not one of them used such words when referring to Allah, either by way of denial or affirmation.
The first ones who were known to speak of such matters, by way of denial or affirmation, were ahl al-kalaam (Islamic philosophers), both those who denied the divine attributes, such as the Jahamis and Mu‘talizah, and those who affirmed the divine attributes, such as those among the Raafidis and others who believed that Allah is a physical entity.
Those who denied the divine attributes denied these words, and included in their denial attributes that Allah and His Messenger affirmed, such as the fact that Allah has knowledge, might, will, love, pleasure, and anger, and is exalted. They said: He does not see and He does not speak the Qur’an or anything else; rather what is meant by His speaking is that He creates words in some physical entity other than Himself, and so on.
Those who affirmed the divine attributes included in that attributes that Allah and His Messenger denied, to the extent that they said that He sees in this world by means of physical eyes, His hand could be shaken and He could be embraced… Allah, may He be glorified, is far above being described with any attributes that are exclusively for created beings, for anything that is exclusively for created beings is an attribute of imperfection, whereas Allah, may He be exalted, is far above all imperfection and deserves the utmost perfection. There is no equal to Him in any of the attributes of perfection, for He is far above shortcomings in any way; in His utmost perfection He is far above there being anything like unto Him, as He, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad (Peace be upon him)): ‘He is Allah, (the) One.
‘Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).
‘He begets not, nor was He begotten;
‘And there is none co-equal or comparable unto Him’”
[al-Ikhlaas 112:1-4]. [end quote]
See:Minhaaj as-Sunnah an-Nabawiyyah(2/527-533).
Then Shaykh al-Islam (may Allah have mercy on him) said:
We should study the issues in this field, and whatever Allah and His Messenger affirm (with regard to divine attributes) we should affirm.
And whatever Allah and His Messenger deny, we should deny.
Whatever words are mentioned in the texts are to be adhered to when affirming and denying, so we affirm what the texts affirm of words and meanings, and we deny what the texts deny of words and meanings.
As for the words concerning which there is a dispute among those scholars of the later generations who invented them– such as the terms “physical entity”, “substance”, “occupying space”, “direction” and the like – they should not be denied or affirmed until we see what was meant by the one who uttered them.
If what he meant when denying and affirming was a correct meaning that is in accordance with what the Messenger said, then the meaning that he intended by that word should be approved, but it should be expressed using the words that are used in the texts (of the Qur’an and Sunnah), and not in these invented, ambiguous words, except in the case of necessity, and with some comments to explain the intended meaning.
Necessity refers to cases such as when one is discussing the issue with someone and cannot convey what he wants to convey to him except by using these words.
But if the one who uttered it intended some false meaning, then that meaning should be rejected.
If he combines both true and false meanings, then what is true should be affirmed and what is false should be rejected.
If two people agree on the meaning, and dispute as to whether this wording refers to it or not, it should be expressed in a way on which they both agree on the meaning thereof, and the one who is closest to being correct is the one who is in harmony with the regular usage of language. End quote.
Minhaaj as-Sunnah an-Nabawiyyah(2/554-555)
What we must do is read the words of the scholar, and indeed the words of any writer, in the context in which the author mentioned it. As for taking only part of what he said, and quoting it in isolation of what comes before and after it, so as to prove one’s claims or lies, this is the way of the promoters of innovation and deviation.
What words could be clearer, and what way of discussing this issue could be better, than the way in which Shaykh al-Islam discussed this matter? What a great imam he was!
We hope that what we have mentioned above is sufficient.
We ask Allah, may He be exalted, to show us the truth as truth and help us to follow it, and to show us falsehood as false and help us to avoid it.
And Allah knows best.












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