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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

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Summarized Fatawaa

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

Does touching women temporarily forbidden in marriage nullify ablution?

It is prohibited to touch, or to shake hands with such women as they are considered strangers, and doing so nullifies ablution.

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.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

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