The hadeeth “Whoever gives food to a fasting person to break his fast…” includes both richand poor

With regard to the hadeeth, "Whoever gives food to a fasting person to
break his fast will have a reward like his without detracting from his
reward in the slightest," is what is meant by the fasting person the
one who is poor? Or does that include relatives and friends? Is there
the same reward for a voluntary fast if one gives food to the fasting
person to break his fast?.
Praise be to Allaah.
The hadeeth is general in meaning and includesboth rich and poor,
obligatory and supererogatory (naafil) fasts. The bounty of Allahis
great, may He be glorified and exalted. End quote.
Majmoo' Fataawa Ibn Baaz (25/207)

Commentary on the hadeeth “No one overburdens himself in his religion but he will be unable to continue inthat way”

What is the meaning of the hadeeth of the Messenger of Allaah (peace
and blessings of Allaah be upon him), "Noone overburdens himselfin his
religion but he willbe unable to continue inthat way"?.
Praise be to Allaah.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said:
"Religion is easy, and no one overburdens himselfin his religion but
he willbe unable to continue inthat way. So do not be extremists, but
try to be near perfection and receive the good tidings that you will
be rewarded. Gain strength by worshipping in the mornings and
afternoons and during the last hours of the night."
Narrated by al-Bukhaari (39) and Muslim (2816).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
The meaning of this hadeeth is that it is not allowed to go to
extremes in religion, by overburdening oneself with acts of worship
thatone cannot do except with extreme hardship. This is what is meant
by the words of the Prophet (peace and blessings of Allaah be upon
him), "No one overburdens himself in his religion but he will be
unable to continue inthat way", i.e., religion isnot to be approached
in an extreme manner, andwhoever does that will be defeated.
In Musnad al-Imam Ahmad (5/32), in a report which was classed as hasan
by the commentators on the Musnad, it is narrated that Mihjan ibn
al-Adra' said: I came with the Prophet (peace and blessings of Allaah
be upon him), and when we were at the door of the mosque, we saw a man
who was praying. He said: "Do you think heis sincere?" I said: "O
Prophet of Allaah, this is So and so, he is one of the best of the
people ofMadeenah, or one of those who pray the mostof the people of
Madeenah." He said: "Do let hm hear you lest you be doomed" – two or
three times – "you are an ummah for whom I want ease."
According to another report: "The best of yourreligion is that which
is easiest, the best of your religion is that which is easiest."
Musnad Ahmad (3/479). It was classed as hasan by the commentators.
According to a marfoo' report narrated by 'Abd-Allaah ibn 'Amr ibn al-'Aas:
"This religion is very profound so approach it in a gentle manner and
do not make yourself hate the worship of Allaah because the traveller
who does not let his mount rest will not reach his destinationand his
mount will not be able to keep going."
al-Sunan al-Kubra by al-Bayhaqi (3/19); classed as da'eef by
al-Albaani in al-Silsilah al-Da'eefah (1/64).
The one who does not let his mount rest will not reach his
destinationand he will become like one who is cut off, because his
mount is no longer able to continue, so he is close to doom. Had he
been kind to his mount and taken it easy during his journey, his mount
would have been able to travel the distance with him and get him to
his destination. End quote. Fath al-Baari by Ibn Rajab (1/136-139).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What is meant is that no one goes to extremes in religious deeds and
forsakes the easy approach but he will become incapable and will be
unable to continue in that way.
Ibn al-Muneer said: This hadeeth is one of the signs of Prophethood.
We have seen and the people before us saw that everyone who goes to
extremes in religious matters will be cut off and doomed.
It does not mean that weshould not seek to be more perfect in
worship,for that is something praiseworthy. Rather what is forbidden
is the kind of extremism that leads to getting bored with it, or going
to such extremes in doing voluntary acts that one ends up forsaking
that which is better, or it leads to delaying the obligatory act until
the time for it is past, like one who stays up and prays all night,
until sleep overcomes him at the end of the night and he sleeps and
misses offering Fajr prayer in congregation, or until the preferred
time for it is over, or until the sun rises and the time for the
obligatory prayer ends. End quote.
Fath al-Baari by Ibn Hajar (1/94).
Al-'Allaamah 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
How great this hadeeth is and how concise and good is its beneficial
advice and comprehensive principles. At the beginning of it the
Prophet (peace and blessings of Allaah be upon him) established this
important principle, and said: "Religion is easy" i.e., it is easy and
simple in its beliefs, morals and deeds, in its actions and
abstentions.
The beliefs that have to do with belief in Allaah, His angels, His
Books, His Messengers, the last Day, the divine decree both good and
bad – these are sound beliefs in which hearts find rest and which will
bring theone who believes in them to the best end.
Its morals and deeds are the most perfect of morals and the most
righteous of deeds, in which are the best interests of religion, this
world and the Hereafter.By missing out on them, nothing good can be
achieved. They are all easy and simple; everyone who is accountable
sees himselfas able to do them and does not find any hardship or
difficulty in doing so.
Its beliefs are sound and simple, acceptable to thesound mind and
sound human nature.
Its obligations are the easiest thing.
The five prayers are repeated five times every day and night, at the
appropriate times. The All-Knowing, All-Aware has made them more easy
making it obligatory to offer them in congregation and gathering to
offer them, because gatheringto perform acts of worship makes them
easier, and decreed that there should be a great deal of goodness in
religious commitment and soundness of faith, and that there should
beboth immediate and deferred rewards, whichmakes the believer find
comfort in doing them and praise Allaah for enjoining them on His
slaves, for they cannot do without them.
Zakaah is not required of any poor person who does not have wealth
that reaches the nisaab or minimum threshold atwhich zakaah becomes
due. Rather it is requiredof the rich so as to complete their religion
and their Islam, to purifytheir wealth and their hearts, to ward off
calamities from them and their wealth, to cleanse them of their sins,
to offer comfort to the needy and to bring about harmony in society.
But despite that it is a very small amount when compared with what
Allaah has given them of wealth and provision.
As for fasting, it is obligatory for one month of the year, in which
all the Muslims come together and forsake their basic desires – for
food, drink and physical relations – during the day, and Allaah
compensates them for that by His grace and kindness, completing their
religious commitment and faith and increasing their perfection, with
Hisgreat reward, and many other good things that come as the
consequence of fasting. It is also a means of attaining piety (taqwa)
which is the basis of doing all kinds of good deeds and avoiding evil
things.
With regard to Hajj, Allaah has only enjoined it on the one who is
ableto do it, and only once ina lifetime. There are many religious and
worldly benefits in it, more than can be counted. Allaah says
(interpretation of the meaning): "That they may witness things that
are of benefit to them" [al-Hajj 22:28], i.e., in both religious and
worldly terms.
Then after that there areall the rituals of Islam which are very easy
and have to do with the rights of Allaah and the rights of His slaves.
They are easy in and of themselves. Allaah says (interpretation of the
meaning): "Allaah intends for you ease, and He does not want to make
things difficult for you" [al-Baqarah 2:185]. Nevertheless, if
something prevents a person from doing things, such as sickness,
travel and the like, Allaah has granted some concessions, and
waivedsome duties, or allowed doing them in a different way, as is
well known.
Moreover, if a person looks at the various things that people do day
and night, both obligatory and naafil, prayer, fasting, charity and so
on, and wants to follow the example of the most perfect of mankind and
their leader, Muhammad (peace and blessings of Allaah be upon him), in
doing them, he will find that it is not too difficult for him, and it
will not keep him from attending to his worldly interests, rather by
doing that he will be able to do all his duties, his duties towards
Allaah, his duty towards himself, his duty towardshis family and
friends, and his duty towards everyone who has a right over him, quite
easily.
But the one who overburdens himself andis not content with that with
which the Prophet (peace and blessings of Allaah be upon him)
wascontent or that which hetaught to his ummah, rather he goes to
extremes and overburdens himself with acts of worship, will be
overwhelmed and in the end he will beunable to continue and will stop
doing it. Hence he said: "and no one overburdens himself in his
religion but he will be unable to continue inthat way."
So the one who overburdens himself with regard to religious matters
and is not moderate will be overwhelmed by it and will lose steam and
will find himself going backwards.
Hence the Prophet (peace and blessings of Allaah be upon him) enjoined
and encouraged moderation,and said: "I urge you to be moderate and you
will reach your goal."
Then he (peace and blessings of Allaah be upon him) enjoined avoiding
extremism and trying to be near perfection, and encouraged people to
be hopeful and not to yield to despair.
Avoiding extremism means saying and doing the right thing, and
following a wise path; it means saying and doing the right thing in
all senses. If he cannot do that in every situation, then let him fear
Allaah as much as he can, and draw near to the goal, because if a
person cannot manage to get things completely right, let him come
close, and if he cannot do all that then let him do as much as he can.
From this may be taken auseful principle which is also indicated in
the verse in which Allaah says (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said:
"When I tell you to do something, do as much of it as you can." The
issues that are based on this principle are innumerable.
In another hadeeth it says: "Make things easy (for people) and do not
make things difficult, give glad tidings and do not put people off."
Then the hadeeth ends with advice that is easy for people, but is
extremely beneficial, which is: "Gain strength by worshipping in the
mornings and afternoons and during the last hours of the night."
These three times are times when, if the traveller travels at these
times, he will be able to reach his destination, whether it is far or
near, and he and his mount will both still be in good shape. Also
these three times could help a person to reach his destination in the
Hereafter and travel the straight path and reach Allaah in an easy
manner. So if a person occupy himself with good and righteous deeds
that are suited to the time – at the beginning and end of the day and
part of the night, especially at the end of the night, that will bring
him a greater share of good and he will attain happiness, victory and
prosperity, and he will be successful in finding ease and rest, as
well as attaining his worldly and psychological goals.
This is one of the greatest signs of Allaah's mercy towards His
slavesin this religion which is the means of eternal happiness, as
Allaah sentit as guidance to His slaves and explained it on the lips
of His Messengers, and has made it easy, and helpedwith it in all
ways, and show kindness to those who strive hard and protected them
from obstacles and impediments.
Thus it is known that a number of principles may be derived from
thisgreat hadeeth:
1. Islam is easy in general
2. Hardship opens the door to relief
3. If I tell you to do something, do as much of it as you can.
4. It encourages those who strive hard and gives them glad tidings
of goodness and reward that stem from their actions.
5. Comprehensive advice on how to reach Allaah, advice which maybe
sufficient on its own and no other advice could take its place.
May the blessings and peace of Allaah be upon the one who was given
the power and benefit of concise speech. End quote.
Bahjat Quloob al-Abraar wa Qurrat 'Ayn al-Akhyaar fi Sharh Jawaami'
al-Akhbaar (p. 77-80).
And Allaah knows best.

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Said ibn Aamir al-Jumahi - Biographies of the Companions (Sahabah)

Said ibn Aamir al-Jumahi was one of thousands who left for the region
of Tanim on the outskirts of Makkah at the invitation of the Quraysh
leaders to witness the killing of Khubaybibn Adiy, one of the
companions of Muhammad whom they had captured treacherously.
With his exuberant youthfulnessand strength, Said jostled through the
crowd until he caught up with the Quraysh leaders, men like Abu Sufyan
ibn Harb and Safwan ibn Umayyah, who were leading the procession.
Now he could see the prisoner of the Quraysh shackled in his chains,
the women and children pushing him to the place set for his death.
Khubayb's death was to be in revenge for Quraysh losses in the battle
of Badr.
When the assembled throng arrived with its prisoner at the appointed
place, Said ibn Aamir took up his position at a point directly
overlooking Khubayb as he approached the wooden cross. From there he
heard Khubayb's firm but quiet voice amid the shouting of women and
children.
"If you would, leave me to pray two rakaats before my death." This the
Quraysh allowed.
Said looked at Khubayb as he faced the Kabah and prayed. How beautiful
and how composed those two rakaats seemed! Then he saw Khubayb facing
the Quraysh leaders.
"By God, if you thought that I asked to pray out of fear of death, I
would think the prayer not worth the trouble," he said.
Said then saw his people set about dismembering Khubayb's body while
he was yet alive and taunting him in the process.
"Would you like Muhammad to be in your place while you go free?"
With his blood flowing, he replied. "By God, I would not want to be
safe and secure among my family while even a thorn hurts Muhammad."
Peopleshook their fists in the air and the shouting increased. "Kill
him. Kill him!"
Said watched Khubayb lifting hiseyes to the heavens above the wooden
cross. "Count them all, O Lord," he said. "Destroy them and let not a
single one escape."
Thereafter Said could not count the number of swords and spears which
cut through Khubayb's body.
The Quraysh returned to Makkah and in the eventful days that followed
forgot Khubayb and hisdeath. But Khubayb was never absent from the
thoughts of Said, now approaching manhood. Said would see him inhis
dreams while asleep and he would picture Khubayb in front of him
praying his two rakaats calm and contented, before the wooden cross.
And he would hear the reverberation of Khubayb's voice as he prayed
forthe punishment of the Quraysh. He would become afraid that a
thunderbolt from the sky or some calamity would strike him.
Khubayb, by his death, had taught Said what he did not realize
before--that real life was faith and conviction and struggle in the
path of faith, even until death. He taught him also that faith which
is deeply ingrained in a person works wonders and performs miracles.He
taught him something else too, that the man who is loved by his
companions with such a love as Khubayb's could only be a prophet with
Divine support.
Thus was Said's heart opened to Islam. He stood up in the assembly of
the Quraysh and announced that he was Rex from their sins and burdens.
He renounced their idols and their superstitions and proclaimed
hisentry into the religion of God.
Said ibn Aamir migrated to Madinah and attached himself tothe Prophet,
may the peace and blessings of God be upon him. He took part with the
Prophet inthe battle of Khaybar and other engagements thereafter.
After the Prophet passed away to the protection of his Lord, Said
continued active service under his two successors, Abu Bakr and Umar.
He lived the unique and exemplary life of the believer who has
purchased the Hereafter with this world. He sought the pleasure and
blessings of God above selfish desires and bodily pleasures.
Both Abu Bakr an(l Umar knew Said well for his honesty and piety. They
would listen to whatever he had to say and follow his advice. Said
once came to Umar at the beginning of his caliphate and said.
"I advise you to fear God in dealing with people and do not fear
people in your relationship with God. Let not your actions deviate
from your words for the best of speech is that which it confirmed by
action. Consider those who have been appointed over the affairs of
Muslims, far and near. Like for them what you like for yourself and
your family and dislike for them whatyou would dislike for yourself
and your family. Surmount any obstacles to attain the truth anddo not
tear the criticisms of those who criticize in matters prescribed by
God.
"Who can measure up to this, Said?" asked Umar. "A man like yourself
from among those whom God has appointed over the affairs of the Ummah
of Muhammad and who feels responsible to God alone," replied Said.
"Said," he said, "I appoint you tobe governor of Homs (in
Syria).""Umar," pleaded Said, "I entreat you by God, do not cause me
to go astray by making me concerned with worldly affairs."
Umar became angry and said,"You have placed the responsibility of the
caliphate onme and now you forsake me.""By God. I shall not forsake
you,"Said quickly responded.
Umar appointed him as governor of Homs and offered him a gratuity.
"What shall I do with it, O Amir al Mumineen?" asked Said. "The
stipend from the have al-mal will be more than enough for my needs."
With this, he proceeded to Homs.
Not long afterwards, a delegation from Homs made up of people in whom
Umar had confidence came to visit him in Madinah. He requested them to
write the names of the poor among them so he could relieve their
needs. They prepared a list from him in which the name Said ibn Aamir
appeared.
"Who is this Said ibn Aamir?" asked Umar
"Our amir" they replied.
"Your amir is poor?" said Umar, puzzled.
"Yes," they affirmed, "By God, several days go by without a fire being
lit in his house."
Umar was greatly moved and wept. He got a thousand diners, put it in a
purse and said,"Convey my greetings to him and tell him that the Amir
al Mumineen has sent this money to help him look after his needs."
The delegation came to Said with the purse. When he found that it
contained money, he began to push it away from him,saying, "From God
we are and toHim we shall certainly return."
He said it in such a way as if some misfortune had descendedon him.
His alarmed wife hurriedto him and asked, "What's the matter, Said?
Has the Khalifah died~"
"Something greater than that."
"Have the Muslims been defeated in a battle?"
"Something greater than that. The world has come upon me tocorrupt my
hereafter and create disorder in my house. "
"Then get rid of it," said she, notknowing anything about the diners.
"Will you help me in this?" he asked.
She agreed. He took the diners, put them in bags and distributed them
to the Muslim poor.
Not long afterwards, Umar ibn al-Khattab went to Syria to examine
conditions there. Whenhe arrived at Homs which was called little Kufah
because, like Kufah, its inhabitants complained a lot about their
leaders, he asked what they thought of their Amir. They complained
about him mentioning four of his actions each one more serious than
the other.
"I shall bring you and him together," Umar promised. "AndI pray to God
that my opinion about him would not be damaged. I used to have great
confidence in him."
When the meeting was convened, Umar asked what complaints they had against him.
"He only comes out to us when the sun is already high," they said.
"What do you have to say to that, Said?" asked Umar.
Said was silent for a moment, then said, "By God, I really didn'twant
to say this but there seemsto be no way out. My family doesnot have a
home help so I get upevery morning and prepare dough for bread. I wait
a little until it rises and then bake for them. I then make wudu and
go out to the people."
"What's your other complaint?" asked Umar.
"He does not answer anyone at night," they said.
To this Said reluctantly said, "By God, I really wouldn't have liked
to disclose this also but I have left the day for them and the night
for God, Great and Sublimeis He."
"And what's your other complaint about him?" asked Umar.
"He does not come out to us from one day in every month," they said.
To this Said replied, "I do not have a home help, O Amir al-Mumineen
and I do not have any clothes except what's on me. This I wash once a
month and I wait for it to dry. Then I goout in the later part of the
day."
"Any other complaint about him?" asked Umar.
"From time to time, he blacks out in meetings," they said.
To this Said replied, "I witnessedthe killing of Khubayb ibn Adiy when
I was a mushrik. I saw theQuraysh cutting him and saying,"Would you
like Muhammad to be in your place?" to which Khubayb replied, "I would
not wish to be safe and secure among my family while a thorn hurts
Muhammad." By God, whenever I remember that day and how I failed to
come to his aid, I only think that God would not forgive me and I
black out."
Thereupon Umar said, "Praise beto God. My impression of him has not
been tainted." He later sent a thousand diners to Said to help him
out. When his wife saw the amount she said."Praise be to God Who has
enriched us out of your service. Buy some provisions for us and get us
a home help."
"Is there any way of spending it better?" asked Said. "Let us spend it
on whoever comes to us and we would get somethingbetter for it by thus
dedicating itto God." "That will be better," she agreed.
He put the diners into small bags and said to a member of his family,
"Take this to the widow of so and so, and the orphans of that person,
to the needy in that family and to the indigent of the family of that
person."
Said ibn Aamir al-Jumahi was indeed one of those who deny themselves
even when they are afflicted with severe poverty.

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A new Muslimah is asking about problemsin her marriage

Im worried if my marriage is valid, the ceremony was in english but
the witnesses did Notunderstand english!(i even stopped the wedding
but was told one was an imam, one hafiz!but not english speaking!)
2)the mahr was not given(and i didnt agree to delay)
3)the marriage was not properly consumated we found out on wedding
night that he has "retarded ejaculation" (this means no chance of
children or real satisfaction)
4) 2 days after marriage he left to do 40 days dower with tablighi
jamaat i only had 1 fone call, to me this is not howto look after your
family and how can you pay to do dower but not pay mahr? help i am a
convert and need some advice please!
the appointed wali also conducted the ceremony and is my husbands
friend. as i am revert i dont have family for maharam. i am doing so
much dua but feel ashamed and embarrassed .
Praise be to Allaah.
Firstly:
We ask Allah to make yousteadfast in adhering to His religion and to guide you.
We are happy to hear of your coming to Islam andemerging from the
darkness of kufr to the light of faith.
"Say: 'In the Bounty of Allah, and in His Mercy (i.e. Islam and the
Quran);-therein let them rejoice.'That is better than what (the
wealth) they amass"
[Yoonus 10:58].
Secondly:
Having witnesses to the marriage contract is one of the conditions of
it being valid, but announcing the marriagedoes away with the needfor
witnesses, because it serves the same purpose and more. See the answer
to question no. 112112 .
Thirdly:
The marriage contract is valid if done in a language other than
Arabic, but it is stipulatedthat the witnesses shouldknow that
language, because the witness is going to bear witness to what he
hears; if he cannot understand anything, his witnessing is not valid.
But announcing the marriage does away withthe need for witnesses
asstated above. So if the marriage was announcedand become known among
a number of Muslims, then the marriage is valid.
Fourthly:
If the marriage contract was done without statingthe mahr, then it is
valid. In that case the woman isentitled to a mahr like that of her
peers (other women like her).
It says in al-Mawsoo'ah al-Fiqhiyyah (39/151): The mahr is obligatory
in all marriages, because Allah, may He be exacted, says
(interpretation of the meaning):
"All others are lawful, provided you seek (them in marriage) with Mahr
(bridal money given by the husband to his wife at the time of
marriage) from your property"
[an-Nisa' 4:24].
So the permissibility of marriage is connected to it, although
mentioning the mahr in the marriagecontract is not a condition of the
marriage being valid. So it is permissible to do the marriage contract
without naming the mahr, according to the consensus of the fuqaha'.
See also the answer to question no. 111127
Fifthly:
It is not valid for a woman to get married without a guardian, because
the Prophet (blessings and peace of Allah be upon him) said: "There is
no (valid) marriage without a guardian."
Narrated by Abu Dawood,2085 and others; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
If there is no guardian present or he is not qualified to be the
woman's guardian, then guardianship with regard to her marriage passes
to the ruler or the one who acts on his behalf. If there is no Muslim
ruler either, the director of the Islamic Centre, the imam of the
mosque or one of the scholars may act as her guardian in marriage. If
none of these are available, then a Muslim of good character may act
as her guardian in marriage with her permission.
The scholars of the Standing Committee for Issuing Fatwas said:
If the woman does not have a Muslim guardian, whether he is a relative
or otherwise, then the director of the Islamic Centre in your country
may act as her guardian in marriage, because he takes the guardian's
place in cases such as this. The Prophet (blessings and peace of Allah
be upon him) said: "The ruler is the guardianof the one who has no
guardian." The head of the Islamic Centre has authority in his
locality, because there are no Muslim judges in that locality. End
quote.
Fataawa al-Lajnah ad-Daa'imah, 3/387
What appears to be the case is that your marriage is valid, because
this man who did the marriage contractacted as your guardian for the
purpose of the marriage contract, as youdid not have a guardian.
But it would have been better had the marriage been performed by the
director of the Islamic Centre in your city.
For more information please see the answer to question no. 48992
Sixthly:
Jamaa'at at-Tabligh is an Islamic organisation that is prominent and
active in the Islamic field and it has done a lot of good work in
calling people to Allah, but there are some points to be noted with
regard to matters of 'aqeedah (belief), ideology and level of
scholarship. For information on that, please see the answer to
questions no. 8674 , 39349 , 47431
Going out with them and leaving you during the first days of your
marriage is something that your husband shouldnot have done.
But it is essential to think positively of him; his going out with
them twodays after getting married indicates that the man is eager to
call people to Allah.
Seventhly:
Having a wedding party is not a condition of the marriage being valid.
Whether it is done correctly or otherwise makes no difference to the
validity of the marriage. But it is essential to make it free of evils
that are all too common in wedding parties, such as indecent songs,
music, free mixing,showing of adornment and so on.
Eighthly:
The fact that your husband suffers from problems in ejaculation or
that the possibility of having children from himis low, and that
sexual satisfaction is also low are all problems that can be treated
by going to a specialist doctor.
We advise you to be patient, careful and wise in making decisions. You
are in a situation in which it might not be appropriate at all to
think of leaving him. If it is possible for the imam of the mosque who
was present at your wedding or another trustworthy Muslim who is known
to be knowledgeable to intermediate with your husband and advise him
of his duty to treat his wife kindly and take careof her rights, that
may bea good idea.
We ask Allah, may He be exalted, to reconcile between you and set
things straight between you.
And Allah knows best.