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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 ruling on attending relatives` parties held in public halls, or hotels since if we don`t, we will be subjected to their admonition?

If such parties involve mixing between men and women, or forbidden acts such as listening to songs with sinful lyrics, then attending them is forbidden from the view point of Sharia since people`s admonition is nothing compared to Allah`s, The Almighty`s, wrath.

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

What is the ruling on bypassing a nearby mosque for a distant one?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a distant mosque has a larger congregation (Jama‘ah) while the congregation in the nearby mosque is smaller, and the congregation in the nearby mosque is not adversely affected by the worshiper's absence, then it is better for him to pray in the distant mosque with the larger congregation. However, if the congregation in the nearby mosque would be affected by his absence—such as if he is its Imam, or if his presence encourages others to attend—then praying in the nearby mosque is better. This ensures that the congregation is established in two different locations within the community. This is based on the saying of the Prophet ﷺ: 'A man's prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic' (Narrated by Ahmad, Abu Dawood, and An-Nasa'i). And Allah the Exalted knows best.

What is the ruling on someone who is uncertain whether he omitted one of the ab‘āḍ of the prayer, such as being uncertain whether he omitted the first tashahhud?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ab‘āḍ include the middle tashahhud and the qunūt in Fajr prayer — for which sujūd as-sahw (the prostration of forgetfulness) is prescribed if left out. Whoever is uncertain, during the prayer, whether he omitted one of these elements, should proceed on the assumption that he did not perform it, and should perform sujūd as-sahw accordingly.
It is stated in ‘Umdat as-Sālik (p. 63): "If he is uncertain... whether he omitted a specific ab‘āḍ element, or whether he performed sujūd as-sahw, or whether he prayed three or four rak‘ahs — he proceeds on the assumption that he did not do it, and performs sujūd as-sahw."
The original principle (al-aṣl) for someone uncertain about [having performed] the first tashahhud is that he assumes he did not perform it. And Allah, the Exalted, knows best.

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