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God Loveth not the Wasters
Author : Mufti Dr. Radwan Al-Sraira
Date Added : 05-11-2024

God Loveth not the Wasters

 

Praise be to Allah, Who has legislated for us a religion that ensures the well-being of both this life and the Hereafter. "He is the One Who Does, He who created not know, while He is the Subtle, the Acquainted?" [Al-Mulk/14]. He sent His Prophet, peace and blessings be upon him, as a mercy to the worlds.

Since Allah The Almighty wanted us to enjoy a balanced system of life, He didn`t approve for us to indulge in acts of extravagance nor to be extravagant ourselves. Rather, He Praised His believing servants in His words (What means): "And those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate." [Al-Furqan/67]. Extravagance means to exceed the permissible limit. According to the Quran, among those who are not engaged in sin, the extravagant are of two types 

First Type: The Extravagant in Worship

Allah The Almighty forbids excessiveness in acts of worship and burdening oneself beyond its capacity, so that one does not become like the "Munbat" or exhausted traveler who is cut off and unable to reach his destination, as described by the Prophet (PBUH): "This religion is solid, so apply it gently, and do not make Allah's worship loathsome to yourself, for the exhausted traveler neither reaches his destination nor spares his mount." [Al-Bayhaqi].

Allah The Almighty Says (What means): "And He it is who produces gardens trellised and untrellised, and dates and crops of different kinds of food and olives and pomegranates, similar yet different. Eat of their fruit when they bear fruit and give [Allah’s] due on the day of harvest. And do not be extravagant; indeed, He does not love the extravagant." [Al-An'am/141]. Ibn Kathir explains this as meaning: "And do not be extravagant in giving (in charity/Zakah) – to give beyond what is prescribed."

It is reported that this verse was revealed regarding Thabit Ibn Qais Ibn Shammas (may Allah be pleased with him), who harvested dates and said: "No one shall come to me today but I will feed them." So, he fed until evening without leaving any fruit for himself. Then Allah revealed (What means): "And do not be extravagant; indeed, He does not love the extravagant." The wisdom behind this is that a person does not deprive those under his care, as they are his responsibility for provision.

When Sa’d Ibn ‘Ubada (may Allah be pleased with him) wanted to give away all his wealth in charity, the Prophet (PBUH) forbade him, permitting him to give only a third, saying: "A third, and a third is much. It is better for you to leave your heirs wealthy than to leave them dependent, begging from people." [Al-Bukhari].

Moreover, here is the Mother of the Believers, Zaynab Bint Jahsh (may Allah be pleased with her), who tied a rope in the mosque between two columns to support herself during night prayers. When the Prophet (PBUH) saw it, he ordered it to be removed, saying: "Untie it; let one of you pray as long as he feels energetic, and when he tires, let him sit down." [Ibn Majah].

Second Type: The Extravagant in Clothing, Food, and Drink

Likewise, Allah The Almighty forbids extravagance in clothing, food, and drink, so that a person does not become a slave to his desires, indulging every wish, which may lead him to fall into prohibited actions if he is unable to satisfy these desires. Allah Says (What means): "Indeed, the soul is ever inclined to evil." [Yusuf/53].

By curbing his desires, a person develops a sense of responsibility toward those in need, in devotion to Allah. It has been said: "Whoever eats everything he desires is extravagant.” Allah Says (What means): "O children of Adam, take your adornment at every masjid, and eat and drink, but be not extravagant. Indeed, He does not like the extravagant." [Al-A’raf/31].

Adornment refers to clothing without extravagance or arrogance, and to eating and drinking what is lawful, as the Prophet (PBUH) said: "Eat, drink, wear clothing, and give in charity, without arrogance or extravagance, for Allah loves to see His blessings on His servant." [Ahmad].

Ibn Abbas (May Allah Be Pleased with him) said: "Eat what you like, and wear what you like, as long as you avoid two qualities: extravagance and arrogance." This, while remembering that Allah loves to see the effect of His blessing on His servant.

Extravagance in these matters can lead to arrogance, which Allah detests, and to the depletion of resources without any benefit to all people. A prime example of this is what happens at banquets, where much more food is discarded than is consumed. One is accountable before Allah for this, as He, The Most Exalted Says (What means): "Then you will surely be asked that Day about pleasure." [At-Takathur/8].

Praise be to Allah, who made us a balanced nation, with no extravagance nor miserliness. We ask Him to continue His blessings upon us, to preserve our security and well-being, and to grant us righteous endings. May Allah’s Peace and Blessings be upon our Prophet Muhammad, and upon his family and companions.

 

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on combining more than one intention in the prayer, such as combining the *sunnah* of wuḍūʾ with the pre-Dhuhr *sunnah*, or combining the *sunnah* of greeting the mosque (*taḥiyyat al-masjid*) with the pre-Dhuhr *sunnah*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Combining two intentions in a single act of worship, which some jurists call the “overlapping of acts of worship”, has several cases and precise rules. These can be consulted in the books of legal maxims, such as al-Manthūr fī al-Qawāʿid al-Fiqhiyyah by al-Zarkashī and al-Ashbāh wa’l-Naẓāʾir by al-Suyūṭī. Among the most important of these rules:
First: If all of the acts of worship that one wishes to combine under one intention are obligatory, the intentions do not overlap. An example is combining the intention of the obligatory ʿAṣr prayer with that of the obligatory Dhuhr prayer. The intentions do not overlap in this case.
Second: If the two acts are specified supererogatory prayers (nawāfil muqayyadah) that are aimed at in themselves because of a particular time, occasion, or cause, or if they are an obligatory prayer and a specified supererogatory prayer, the intentions again do not overlap. An example is the Duha prayer, which may not be combined with, for instance, the regular sunnah of Dhuhr.
It is stated in Bushrā al-Karīm: “Whatever is not, in meaning, an absolute voluntary prayer, such as the Duha sunnah… is not subsumed under another. Rather, if he intends something else along with it… the prayer is not validly entered. This is because combining two obligations, two specified supererogatory prayers, or an obligation and a specified supererogatory prayer invalidates the prayer in cases not built upon overlapping, as ritual purification (ṭahārah) is.”
Third: If the two acts are absolute voluntary prayers (nawāfil muṭlaqah), or one of them is, where the texts of the Sharīʿah show that the aim of the voluntary act is to fill the time with worship, then overlapping of intentions is permissible. An example is the obligatory Dhuhr prayer together with the sunnah of greeting the mosque (taḥiyyat al-masjid). And Allah Almighty knows best.

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

Is it permissible for a wife to give her money to her family as a charity, or a gift without asking her husband, or seeking his consent?

The wife has the right to give her money as a charity, or a gift to her family, or to other people after consulting her husband out of respect, and this is the meaning of treating on footing of kindness and equity. Therefore, if he wanted to stop her from helping her family, then there is no harm in not telling him.

What is the ruling on someone who possesses gold with the intention of saving/hoarding it, and owns nothing else — is he obligated to sell a portion of it in order to pay the zakāh due on it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh becomes immediately obligatory on cash, and likewise on gold — that which is not designated for a woman's personal adornment— once both reach the niṣāb (minimum threshold liable for zakah) and a full ḥawl (lunar year) has passed over them. It is not permissible to delay payment when it is genuinely possible to pay — meaning, when the wealth and the eligible recipients are both available. It is stated in Mughnī al-Muḥtāj (Vol.2/p.129): "Zakāh is obligatory immediately once it becomes feasible to pay it, meaning when the wealth and the eligible recipients are both present."
The one paying zakāh must discharge the obligatory zakāh due on saved (hoarded) gold either from the gold itself, or from its equivalent monetary value, in the event that no other funds are available — since paying from the gold itself is the original default (al-aṣl). It becomes permissible to pay from other funds instead only because zakāh is built upon the principle of ease and leniency, as stated in Asnā al-Maṭālib (Vol.1/p.366): "When a full ḥawl has elapsed on wealth other than trade goods... zakāh attaches to the actual asset itself (al-‘ayn), and the poor effectively become partners in it — even, for example, [becoming partners] in camels through the value of a sheep [owed as zakāh on them]... Paying from other wealth is permitted only because zakāh is built upon the principle of ease and leniency."
Accordingly: the one paying zakāh must discharge it either from the actual saved gold itself, or by selling a portion of the gold equal to the amount of zakāh owed. He may also borrow money to pay the zakāh, or pay the zakāh in installments before the ḥawl is complete [as an advance payment]. And Allah, the Exalted, knows best.

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