Mufti of the Republic: Feeding food is one of the desirable matters in Islamic law, especially in Ramadan
Dr. Shawqi Allam – Mufti of the Republic, Head of the General Secretariat of Fatwa Houses and Bodies in the World, said: There is a close relationship between altruism and seeking people’s interests and meeting their needs. Altruism is the motivation of individuals to seek people’s interests and meet their needs, and it is one of the morals of the Prophet, may God bless him and grant him peace. He, peace and blessings be upon him, used to raise his companions, and this has been apparent since the beginning of the emergence of Islam, and after the migration, the Ansar set the most wonderful examples of altruism and generosity when dealing with immigrants.”
This came during his daily Ramadan interview on the “Ask” program. Mufti" With journalist Hamdi Rizk, who was shown on Sada El Balad satellite channel, adding that the love of the Muslim community, especially the Egyptian one, for generosity, altruism, and giving reflects the extent of the presence of the prophetic model inherited from our noble Messenger, so we find many sects of Egyptian society giving what they have to benefit others in the month of Ramadan and elsewhere.
His Eminence the Mufti pointed out that feeding food to oneself, to one’s family, and to others is one of the desirable matters according to the noble Sharia, especially in this holy month, but without extravagance or extravagance. Because it is negative behavior that does not befit us Muslims, it is better for those who are extravagant and wasteful during this month to look at their neighbors, relatives, and the rest of the needy people.
His Eminence the Mufti of the Republic pointed out that the doors to goodness in Ramadan are many, and perhaps one of the greatest of them is getting those who are fasting accustomed to doing good deeds. Breaking the fast with others who are fasting, especially the poor and the needy. One of the characteristics of this holy month is that it is a month of sympathy, in which all members of society stand together, and in which homes and roads are filled with dining tables prepared by the wealthy to feed the food so that they may attain the bounty that the Prophet – may God’s prayers and peace be upon him and his family – heralded in his noble hadith. : ((Whoever breaks the fast for a fasting person will have his sins forgiven and his neck will be freed from Hell, and he will have a reward similar to his reward without his reward being diminished in the slightest. They said: O Messenger of God, not all of us can find something with which to break the fasting person. So the Messenger of God, may God bless him and his family and grant them peace, said: He gives. This is the reward for the one who breaks the fast for a fasting person with a taste of milk, a date, or a drink of water. And whoever gives a fasting person to drink, God will give him a drink from my basin after which he will not be thirsty until he enters Paradise. The equivalent of the reward of a fasting person is written for him, without detracting from the reward of the fasting person in any way.)
His Eminence added, saying: Because of the importance of feeding food and the great reward of this act of worship, God Almighty made feeding a part of expiation and ransom. Every day, and the expiation for intercourse during the day in Ramadan is “feeding sixty poor people.” If he is unable to fast for two consecutive months, the expiation for swearing an oath is “feeding ten poor people,” and in case of murder and zihar, “feeding sixty poor people.” If he is not able to fast for two consecutive months, it is also permissible to feed him at the end of Ramadan, as is the case with Zakat al-Fitr.
His Eminence the Mufti pointed out that the noble Sharia did not limit itself to imposing zakat, but rather expanded the means of spending and diversified the doors of solidarity and cooperation in goodness and righteousness. He urged donations and encouraged gifts, connections, and alms, in order to achieve community sufficiency and provide forms of support and aid in crises. In fulfillment of the prophetic directive that all believers should be like one body, if one member complains of it, the rest of the members will respond to it with sleeplessness and fever.
His Eminence the Mufti of the Republic continued: These needy sects as a whole are expendable sects that are expendable in general. Whenever they have money, they consume it, and the return is This is good according to economists because it represents the rotation of the wheel of the economy and its impact on society as a whole, and that is why the Holy Prophet said: “No amount of money is diminished by charity.” Even if the giver has the virtue of giving, the fruit of the charity returns to the giver in turn, through the rotation of the wheel. Production, economic recovery, and market movement, and that is the core of the employment theory called for by leading economists to restart the wheel of the economy after the Great Depression, and it is also the fruit of the theory of zakat in Islam, by providing the poor and needy with alms in a way that creates in them the ability to consume and then start the wheel of production.< /p>
In response to a question asking: Does zakat replace taxes? He said: There is no contradiction between zakat and taxes, as they are both paid by Sharia order. The disbursements of zakat are limited and limited to the eight categories specified by the Qur’an, and it is permissible for the ruler to impose fair taxes in estimating them and collecting them in addition to zakat. This is to cover public expenses and the necessary needs of the nation, given that the ruler is responsible for the interests of the nation that require expenditures that require a fixed resource, especially in this era in which the state’s tasks have increased and its facilities have expanded.
His Eminence stressed that it is It is not permissible to evade taxes, and it is not permissible to pay bribes to reduce them. Paying taxes is an act of worship to God because it is part of obedience to the ruler in what is right, good and constructive. It is obedience to the law established by the ruler and we are commanded to obey him in what does not contradict God and His Messenger.
He added: The ruler in our time is the group of legislative institutions in accordance with the modern system. The state has what is called the general budget, in which public revenues and public expenditures are combined. If the state’s public expenditures are greater than public revenues; This means a deficit in the state’s budget that it must compensate for in several ways, including imposing taxes.
In response to a question about the ruling on i’tikaf, he said: I’tikaf is a Sunnah and not an obligation, so there is no burden on him if he abandons it, but he is sinning if he disrupts an obligation with it. Or he neglected to impose; A person must worship his Lord as God wants, not as he himself wants. It is not permissible for him to give priority to what is recommended over what is obligatory, nor to make the Sunnah a basis for abandoning obligatory prayers.
His Eminence the Mufti indicated that he did not say that the Prophet, peace and blessings be upon him, or the Companions were In it, they leave their work and matters of livelihood to devote themselves to worship, whether fasting, standing in prayer, or seclusion. Rather, they combine all of that in balance and harmony according to a precise system that guarantees the servant’s performance of the acts of worship that God Almighty has enjoined, the stability of the work, the continuation of production, and its safety in a moderate way, without excess or negligence.< /p>
His Eminence stressed the necessity of following the established instructions regarding i’tikaf; Because violating it is a violation of Sharia law, pointing out that whoever is accustomed to doing good deeds and then is prevented by an excuse that has nothing to do with him, he will be rewarded for his action before the excuse.
His Eminence concluded his dialogue by responding to the question about the ruling on renewing the intention of fasting every night, saying: "If If a person is able to make the intention every night of Ramadan, this is good, and if he fears that he will forget or forget, then he should make the intention on the first night of Ramadan that he will fast, with the will of God Almighty, the present month of Ramadan for the sake of God. The place of the intention is in the heart, and it is not required to be uttered.
