Qualities that Allah doesn`t Love

| | عربي

Home

Articles

Summarized Fatawaa

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).

It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.

Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."

Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"

In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):

"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

If someone delays making up fasts for a year, can they give fidyah before performing qada?

Yes, it is permissible to give fidyah before making up the missed fasts (qada), because each is an independent obligation, and there is no required order between them.

What is the ruling of Islamic Law on one who died owing debts and left no wealth? Is it obligatory upon the heirs to settle these debts?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

The general rule is that if a person dies owing rights to other people, such as debts, these are settled from his estate, if he left any wealth, before the estate is divided. The Prophet (peace and blessings be upon him) said: “The believer's soul is suspended by his debt until it is settled for him.” Graded ḥasan by al-Tirmidhī. Repayment of debts takes precedence over the heirs’ right to inheritance.

If the deceased left no estate, or left wealth that was insufficient to cover his debts, it is not obligatory for the heirs to pay from their own wealth, but it is recommended for them to do so, because the deceased’s dhimmah (legal liability) remains occupied by the debt. It is reported in some narrations that he remains held in suspension until his debt is paid, and it is not part of filial righteousness for a child to leave his father’s dhimmah burdened with debt.

All of the children may contribute to settling the debt on behalf of their father and cooperate in doing so, even in installments, according to their ability. And Allah Almighty knows best.

What is the ruling on performing dry ablution (tayammum) instead of the ritual bath due to severe cold?

Whoever is sick such that he cannot use water, or finds the water cold and heating it is not possible, and the person would be harmed by using cold water, it is permissible for him to perform tayammum. He must make up what he prayed with tayammum, because this is a place where there is water. And Allah the Almighty knows best.

Send Your Question

Zakaat Account

Articles

Qualities that Allah doesn`t Love

Author : Dr. Hassan Abu_Arqoub

Date Added : 28-09-2022

Qualities that Allah doesn`t Love

Allah The Almighty has clarified some qualities that eliminate His love to human beings. Some of these are: transgression, mischief, disbelief, oppression and wrongdoing, treachery and dishonesty, extravagance, and pride.

What is the secret behind the fact that Allah doesn`t love these qualities?

Udwaan (Transgression) is a breach of the equity of treatment and, as well known, justice is the foundation on which Islam is built and the always sought to be achieved objective. The transgressor distorts the balance of justice and truth that Allah wants through transgressing against the human beings as well as other creatures, so Allah deprives him/her from His love. Allah Says (What mean): "Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors." [Al-Baqarah/190].

Fsaad (Mischief) is departing from moderation-commended situation-for no valid reason. Since the universe is subjected to man and he/she has to use things in moderation, in a commended form, and for the right purpose, departing from this framework is being mischievous to the purpose for which Allah had created things in the first place, so He deprives the mischievous person from His love. He The Almighty Says (What means): "When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But God loveth not mischief." [Al-Baqarah/205].

As for Kufr (Disbelief), it is denying the oneness of Allah, the Prophecy of the Prophets (PBUT), or the rulings of Sharia since Allah is the one and only deity entitled to be worshipped. Denying that there is only one God is twisting the truth and forging reality, and the same goes for denying the Prophecy of the Prophets (PBUT) and the rulings of Sharia, which came to set religious and worldly affairs on the right track. This is why disbelief is one of the ugliest qualities since it twists the truth and forges reality, causing mischief to human beings, so Allah deprives the disbeliever from His love. He The Almighty Says (What means): "Say: "Obey God and His Apostle": But if they turn back, God loveth not those who reject Faith." [Al-Imran/32].

As for Zulm (Oppression and wrongdoing), it is departing from the truth although the objective of Sharia and the sending of the Messengers is making the right real and delivering justice. Therefore, deviating from the truth and justice defies the existence of religion and the sending of the Messengers, so Allah deprives the oppressor from His love. He The Almighty Says (What means): "As to those who believe and work righteousness, God will pay them (in full) their reward; but God loveth not those who do wrong." [Al-Imran/57].

As for Khiyaanah (Treachery and dishonesty), this could be in regards to trust, covenant, country or nation. The common denominator is that the traitor doesn`t fulfill what is required of him/her or liable for, which is causing mischief on the land and wronging people, so Allah deprives such person from His love. He The Almighty Says (What means): "Contend not on behalf of such as betray their own souls; for God loveth not one given to perfidy and crime:" [An-Nisa`/107].

Israaf (Extravagance) refers to exceeding limit as regards money, food, or speech. Allah loves justice in all matters and likes not transgression because it is injustice, which is Islam`s first enemy, so Allah deprives the extravagant person from His love. He The Almighty Says (What means): "O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for God loveth not the wasters." [Al-A`raf/31].

Finally, Istikbaar (Pride) is derived from the Averb Istakbara. For example, Istkbar Ar-Rajol means the man got arrogant and stubborn, rebelled and refrained from accepting truth and accepted falsehood instead. The truth is justice while falsehood is injustice. In essence, Istikbar is supporting injustice and falsehood. It also means departing from being a servant of Allah while humiliation, not pride, suits a servant better. In fact, a believer must show humiliation before Allah and the believers since pride doesn`t suit him/her at all. Most importantly, Allah doesn`t love this quality and the person who has it, and this is why he/she is deprived from Allah`s love. He The Almighty (What means): " Undoubtedly God doth know what they conceal, and what they reveal: verily He loveth not the arrogant." [An-Nahil/23].

We pray that Allah distances us from every quality that could deprive us from His love.

The published article reflects the opinion of its author

Article Number [ Previous | Next ]

Read for Author

• How Can Religious Institutions Regulate Religious Discourse Online?

• The Reality of Faith (Al-Iman)

• The Rulings of Islamic Law on a Woman's Voice according to the Shafi'i Fiqh

• His Eminence Sheikh Nuh, a Truly Good Father and Leader

• The Methodology of Fatwa in the General Iftaa` Department (*)

• Some Rulings on the Recitation of the Quran

• Some Manifestations of Allah`s Love for Humankind

• The most Important Rulings on Udhiyah

• Some Secrets of Fasting

• Some Maqasid (Objectives of Sharia) of the Rulings of Fasting

>>> 1 2 3 4 5 <<<

Comments

Name

E. mail Address

Country

Comment Title

Comment

Enter the number shown on the image

Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.

Summarized Fatawaa

What is the ruling on performing the Istikhara prayer after the Witr paryer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

The Istikhara prayer (Prayer for seeking guidance) is a Sunnah. It consists of two units (rak’ahs) performed outside of the obligatory prayers, after which the person supplicates with the traditionally narrated du’a. It is permissible to perform it before or after the Witr prayer, as the Istikhara prayer is recommended at all times except during the disliked times—the periods in which prayer is prohibited. This is because its specific reason (the Istikhara and supplication) occurs after the prayer itself, and any prayer with a subsequent reason is not permitted during the prohibited times. It should be noted that the two rak’ahs of Istikhara are not fulfilled by performing only one rak’ah, nor by a prostration of recitation (Sajdat al-Tilawah), nor by a funeral prayer (Janazah). And Allah the Exalted knows best.

Is it permissible to slaughter a sheep on Eid al-Adha with the intention of charity (sadaqah) on behalf of a sick person, and with the intention of udhiyah (sacrificial animal) at the same time?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

The udhiyah (sacrificial animal) is an act of worship intended for its own sake; therefore, it must be slaughtered with the intention (niyyah) of udhiyah.

Whoever intends to draw closer to Allah through this act of obedience with the intention of udhiyah, and also intends to gift the reward to another person, there is no Islamic objection to that. And Allah Almighty knows best.

What is the ruling of Islamic Law on a fictitious marriage for the purpose of obtaining citizenship?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.

There is no such thing in our noble sharīʿah as a "nominal" or "fictitious" marriage or divorce. Marriage and divorce are among the sacred ordinances of Allah, and it is not permissible to manipulate them or use them as a stratagem to obtain worldly gains.

The foundational purpose of a marriage contract is the permanence and continuity of the relationship between the spouses — to establish a family, and to bring forth righteous offspring. So sacred is this bond that Allah the Almighty Himself described it as a solemn covenant (mīthāq ghalīẓ), saying {what means}: "And if you wish to replace one wife with another and you have given one of them a great amount of wealth, do not take any of it back. Would you take it in injustice and manifest sin? And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?" [Al-Nisāʾ/ 20–21]

Accordingly, it is not permissible to resort to manipulation and deception in contracts that Allah, Mighty and Majestic, has described as a "solemn covenant" — all for the sake of material and worldly benefit. Marriage is built upon permanence and does not admit of a fixed time limit. If a time limit is stipulated in the contract, the contract is rendered invalid by the consensus of the jurists. Similarly, marriage is impermissible when there exists a mutual, concealed intention to limit its duration — even if no time limit is explicitly mentioned in the contract — for this constitutes a form of unlawful circumvention of the sharīʿah. This is to say nothing of the lying and deception that such conduct involves, the prohibition of which needs no elaboration. Lying, deception, and fraud for the purpose of obtaining worldly gains are among the gravest of sins.

If, however, the marriage contract is first concluded in a valid sharʿī manner and then registered civilly, it is sound and fully valid. And Allah the Almighty knows best.

A woman made a wig for herself from her own [previously shed] hair, which she wears on her head after having lost her hair [due to hair loss]. Is this permissible?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Since the hair belongs to the woman herself, the wig can be removed during the obligatory ghusl (ritual bathing), and part of the head can still be wiped during wuḍū' (ablution), there is no sharī‘ah objection to making this wig — provided she does not appear wearing it in front of non-maḥram men (Any males outside a woman's immediate family whom she is permitted to marry under Islamic law), since it is not permissible for them to look at a woman's detached hair.

It is stated in Rawḍat aṭ-Ṭālibīn wa ‘Umdat al-Muftīn: "Whatever it is not permissible to look at while still attached [to the body] — such as the male genitalia, a free woman's forearm, the hair of her head, and a man's pubic hair, and similar matters — it remains unlawful to look at even after it has been detached [from the body], according to the more correct position (al-aṣaḥḥ)." And Allah, the Exalted, knows best.