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. 

 

 

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Summarized Fatawaa

What is the ruling on performing the standing (qiyām) and bowing (rukū‘) portions of the prayer normally, while performing the prostration (sujūd) seated due to knee pain?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If performing sujūd (prostration) in prayer causes the worshipper pain in the knees, then it is permissible for him to perform it through gesture (īmā') while seated, since Allah, Glorified and Exalted is He, has lifted hardship from His servants. On the authority of ‘Imrān ibn Ḥuṣayn (raḍiyallāhu ‘anh), he said: "I suffered from hemorrhoids, so I asked the Prophet ﷺ about [how to perform] the prayer, and he said: 'Pray standing; if you are unable, then sitting; and if you are unable, then on your side.'" [Ṣaḥīḥ al-Bukhārī]
If the valid excuse later subsides, the worshipper is then obligated to perform the prayer with all its pillars and conditions fully observed — including standing, rukū‘ (bowing), and sujūd (prostration). And Allah, the Exalted, knows best.

What are the conditions that must be met for the 'aqīqah to be valid?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is like the recommended uḍḥiyyah in terms of the type of animal, its age, and its required characteristics — since it is a recommended slaughter and therefore resembles the uḍḥiyyah in its rulings.
It is agreed upon without any difference of opinion that the 'aqīqah is not valid with any animal other than livestock (al-na'am — camels, cattle, and sheep). Likewise, an animal with a disqualifying defect — such as obvious illness, lameness, or blindness in one eye — does not suffice, as has previously been explained in the rulings of the uḍḥiyyah. And Allah Almighty knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

What is the ruling of Islamic Law on a latecomer who joins the imam during the standing position of the first rakʿah but was unable to complete the recitation of al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a latecomer (masbuq) joins the prayer while the imam is standing, he should begin reciting Sūrat al-Fātiḥah immediately, without pausing to recite the opening supplication (duʿāʾ al-istiftāḥ) or the seeking of refuge (taʿawwudh). If the imam bows before he completes al-Fātiḥah, he follows the imam into the bow and leaves whatever remains of al-Fātiḥah — the imam bears it on his behalf.
It is stated in ʿUmdat al-Sālik (p. 47): "If a latecomer finds the imam standing and is confident that he has enough time to recite the taʿawwudh and al-Fātiḥah in full, he may do so. If he is uncertain, he should neither recite the opening supplication nor the taʿawwudh, but rather begin directly with al-Fātiḥah. If the imam bows before he completes it, he follows him into the bow — provided he had not already begun the opening supplication or the taʿawwudh. If he had begun either of them, he continues reciting al-Fātiḥah for as long as he spent on them." And Allah the Almighty knows best.