Qualities that Allah Loves

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What is the ruling on Zakat al-Fitr?

Zakat al-Fitr is obligatory upon every Muslim for themselves and for those they are financially responsible for, provided they possess wealth that is surplus to their and their family's needs on the night and day of Eid.

Ibn Umar reported: "The Messenger of Allah ﷺ made Zakat al-Fitr obligatory—one sa‘ (measure) of dates or one sa‘ of barley—upon every Muslim, whether slave or free, male or female, young or old." [Narrated by Al-Bukhari]

Its estimated amount is approximately 2,500 grams of wheat or rice, and the General Iftaa` Department issues an annual ruling specifying its monetary value.

What is the ruling on performing voluntary (nafl) prayer during the time of istiwā' (the sun's zenith) on the day of Jumu‘ah (Friday), and is this ruling specific to someone who has come to the mosque to perform the Jumu‘ah prayer?

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

It is permissible to perform voluntary (nafl) prayer during the time of istiwā' (the sun's zenith, i.e., its highest point before noon) on the day of Jumu‘ah (Friday) — whether for someone who is attending the Friday prayer or someone who is not, and whether they are among the people obligated to attend it or not.

It is stated in Mughnī al-Muḥtāj (Vol.1/P.310): "The more correct position (al-aṣaḥḥ) is that prayer is permissible during this time without restriction — regardless of whether the person will be attending the Jumu‘ah prayer or not." And Allah, the Exalted, knows best.

Do wounds and bleeding during the day in Ramadan break the fast?

If a wound results in something entering the body cavity (jauf), such as blood or an external object, then the fast is invalidated.

However, external wounds and bleeding do not break the fast, unless they cause something to enter the body cavity.

What should a person, who doubts the validity of his Wudu, or over performs it, do?

One who doubts the validity of his/her Wudu while performing it should redo it until he/she is certain of having attained purity. But, if doubt was after having performed Wudu, then he/she should not pay attention to that as doubt after the end of an act of worship does not count. This is of course in case doubt was within the reasonable limits since once it goes beyond that, it becomes a whispering of the Shaytaan (devil) which he/she should ignore as the Wudu is valid.

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Articles

Qualities that Allah Loves

Author : Dr. Hassan Abu_Arqoub

Date Added : 28-09-2022

Qualities that Allah Loves

Allah has shown us some qualities that He loves: Tawbah (Repentance, Taqwa (Piety), Ihsan (Goodness & Perfection), Taharah (Purification), and Jihad in the way of Allah.

What is the secret behind Allah`s love for these qualities?

Tawbah (Repentance) is returning to Allah, abandoning sins, showing deep sorrow and regret for committing them, and determining not to commit them again. Undoubtedly, choosing to abandon whatever distances one from the path of Allah indicates that one loves Allah and Allah loves them back. He The Almighty Says: "For God loves those who turn to Him constantly." [Al-Baqarah/222].

Taqwa (Piety) is when a person distances himself or herself from the punishment of Allah by eschewing sins because they incur His wrath. Undoubtedly, one who is keen on offering acts of obedience and avoiding acts of disobedience loves Allah and is loved by Him. He The Almighty Says (What means): "Nay.- Those that keep their plighted faith and act aright,-verily God loves those who act aright." [Al-Imran/76].

Ehsan (Goodness & Perfection) is to worship Allah as if you see Him and if you don`t achieve this state of devotion, then take it for granted Allah sees you. Someone of this state and rank must have the love of Allah settled in his/her heart and that Allah loves him/her back. Allah The Almighty (What means): "And spend of your substance in the cause of God, and make not your own hands contribute to (your) destruction; but do good; for God loveth those who do good." [Al-Baqarah/195].

Taharah (Purification) is both external and internal; visible and invisible. External purity refers to removing filth and impurities. Internal purity refers to cleansing one`s heart from envy, hatred, and arrogance. Therefore, keenness on purifying one`s-self from these internal and external impurities indicates that such person loves Allah and is loved by Him. He The Almighty Says (What means): "He loves those who keep themselves pure and clean…." [Al-Baqarah, 222].

As for Jihad in the way of Allah, the person makes the ultimate sacrifice for the sake of Allah The Almighty. Moreover, preserving unity of the Muslim nation harnesses whims as well as prioritizes public interest. However, all of this stems from having the love of Allah in one`s heart and being loved by Him. Allah The Almighty Says (What means): "Truly God loves those who fight in His Cause in battle array, as if they were a solid cemented structure." [As-Saf/4].

Enjoying these qualities retains Allah`s love for his servants. However, it isn`t easy to reach this rank. Rather, one has to fight ego and exercise patience. One way to achieve this is by keeping the company of those who enjoy these qualities for one is known by the company he/she keeps. This is reflected in the verse, whereas Allah, The Most Exalted Says (What means): "And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.:" [Al-Kahf/28].

In conclusion, we Ask Allah for forgiveness and well-being in this world and the next.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on one who vowed not to speak to a certain person, then forgot his vow and spoke to him?

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

Whoever swears an oath or makes a vow to abstain from something has a choice: if he wishes, he may keep to his vow, or if he wishes, he may offer the expiation of an oath (kaffārat yamīn). The Prophet (peace and blessings be upon him) said: “The expiation for a vow is the expiation for an oath.” Narrated by Muslim. This type of vow is called a nadhr al-lajāj (a vow made in stubbornness or anger).

If a person makes a vow and then forgets it, nothing is due from him, for forgetfulness is among the excuses that lift legal responsibility (taklīf) from a Muslim. This is based on the saying of the Prophet (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” [Narrated by al-Bukhārī]. There is no intention for the one who forgets or errs. It is also based on the report: “Indeed, Allah has pardoned for my Ummah mistakes, forgetfulness, and what they are compelled to do.” Narrated by Ibn Mājah and others, and graded authentic by Ibn Ḥibbān and al-Ḥākim.

It is stated in ʿUmdat al-Sālik (p. 243), one of the books of the Shāfiʿī school: “Whoever swears, [for example], ‘I will not enter the house,’ and then enters it forgetfully, ignorantly, under compulsion, or being carried, he does not break his oath.” And Allah Almighty knows best.

Is it required to fast consecutively when making up missed fasts?

● It is preferable to fast consecutively when making up missed fasts if they were missed due to a valid excuse.

● However, if the fasts were missed without a valid excuse, then fasting consecutively is obligatory, because making up the missed fasts in this case must be done immediately.

Separating the makeup fasts goes against the obligation of immediacy, but if someone does so, their fasts will still be valid. However, they will be sinful for delaying without a valid reason.

What is the ruling of Islamic Law on someone who wakes up in a state of janābah (major ritual impurity) near the very end of the prayer's designated time, during cold weather — should he heat water in order to perform ghusl, even though the prayer's time will expire as a result, or should he perform tayammum instead?

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

If the water is cold, and cannot be used due to fear of harm that is not ordinarily tolerable, or that would result in illness, then in this case it becomes obligatory to heat the water — even if heating it causes the time for Fajr to expire — and no sin is incurred in doing so, due to his valid excuse. He may not resort to tayammum (dry ablution) instead, since water remains available [and merely needs to be heated].

Imam Shihāb ad-Dīn Aḥmad ar-Ramlī (raḥimahullāh) said: "He was asked regarding a person who, if he were to use cold water, would experience harm that permits tayammum, and who has access to something with which he could heat the water — but if he heats it, the prayer's time will expire. Is it obligatory for him to heat it even if the time expires, or should he pray with tayammum within the prescribed time? He answered that it is obligatory for him to heat the water, even if the time for that particular obligatory prayer expires." [Fatāwā ar-Ramlī, Vol.1/P.98]

Imam al-Bājūrī (raḥimahullāh) said in his Ḥāshiyah on Sharḥ Ibn Qāsim (Vol.1/P.173): "And if he fears [harm] from using cold water, and is currently unable to heat it, but knows of a place where firewood is available, such that if he were to go there he would not return until after the prescribed time has expired — what appears [to be the correct position] is that it is obligatory for him to go and seek the firewood, even if the time expires as a result, as this is the position ultimately settled upon by ar-Ramlī, and as related from him by Ibn Qāsim." And Allah, the Exalted, knows best.

What is the ruling on seeking forgiveness between the two Friday sermons?

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

It is permissible to seek forgiveness (Istighfar) between the two Friday sermons (Khutbatayn), and it does not invalidate the Friday prayer (Salat al-Jumu'ah). Furthermore, it is not disliked (Makruh) to speak before the sermon, after it, or between the two sermons. Likewise, it is not disliked for one who enters during the sermon to speak if there is a need for it, provided he has not yet taken a place and settled into it. And Allah the Exalted knows best.