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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 expiation for perjury?

One who commits perjury should repent, seek Allah`s forgiveness and offer an expiation which is: feeding ten indigent persons, or clothing them, or giving a slave his freedom, but if that is beyond his means then, he should fast for three days. Allah, The Almighty, Says in this regard (What means): "Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful." [Al-Ma`idah/89].

What is the ruling on performing Tarawih in sets of four rak‘ahs with only one Tasleem?

It is not permissible to combine more than two rak‘ahs with a single Tasleem in Tarawih prayer. Whoever does so, their prayer is invalid. Shaykh al-Islam Imam Muhammad al-Ramli (may Allah have mercy on him) stated: "If a person prays four rak‘ahs of the Tarawih prayer with a single Tasleem, it is not valid if they did so intentionally and with knowledge [of the prohibition]. Otherwise, it becomes an 'absolute voluntary prayer' (nafl mutlaq); because it is contrary to what has been prescribed." [Nihayat al-Muhtaj, Vol.2/P.127].

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.

Is the Saying "Whatever is Taken by the Sword of Shyness is Forbidden" an Authentic Ḥadīth?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The saying "Whatever is taken by the sword of shyness is forbidden" is not an authentic ḥadīth, though its underlying meaning is sound. The established sharʿī principle is that a Muslim's wealth is not lawful for anyone to take except with his wholehearted consent, as Allah the Almighty says {what means}: "O you who have believed, do not consume one another's wealth unjustly, but only [in lawful] business by mutual consent." [Al-Nisā/ 29] And the Messenger of Allah ﷺ said: "Listen to me and you will live well: do not wrong others, do not wrong others, do not wrong others. Indeed, a man's wealth is not lawful except with his full, willing consent." (Reported by Aḥmad in his Musnad.) Whatever is taken through the pressure of shyness or social embarrassment runs directly counter to genuine, wholehearted consent.
The jurists have explicitly stated that whatever is taken by means of the "sword of shyness" carries the same ruling as that which is taken by coercion — it must be returned to its rightful owner.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states in al-Fatāwā al-Kubrā (Vol.3/P.30): "Do you not see the reported scholarly consensus that whoever has something taken from him purely out of shyness, without his genuine consent, does not pass ownership of it to the one who took it? They reasoned that this constitutes a form of coercion through the 'sword of shyness,' comparable to coercion at the point of an actual sword. Indeed, many people would rather submit to the literal sword and endure the pain of its wound than submit to this first kind of coercion, out of fear for their dignity and standing — which people of sound judgment hold dear and guard most fiercely." And Allah the Almighty knows best.

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