Introducing those who Love to the Reality of Love (The Love of Allah and His Messenger)

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What should I do in order to wake up for Fajr (dawn) prayer?

All perfect praise be to Allah, The Lord of The Worlds What should I do in order to wake up for Fajr (dawn) prayer? Answer: Some of the acts that aid in offering Fajr prayer are: 1- Going to bed early. 2- Willingness to wake up. 3- Reciting Al-Korsi verse from Chapter Al-Baqarah. 4- Taking refuge in Allah from the cursed devil, and making ablution immediatley after being awake, but it is preferable to ask someone to help in this regard to perform the Fajr prayer. And Allah Knows Best.

What is the ruling on Friday Ghusl (ritual bath)?

Friday Ghusl is a confirmed Sunna (Prophetic tradition) even if a person wasn`t in a state of Janbah (ritual impurity), or physically unclean. However, one who doesn`t make Ghusl on Friday isn`t sinful for the Prophet (PBUH) said: "It is good for a Muslim to make ablution for Friday prayer, but it is better to make Ghusul. [At-Tirmithi & Abu Dawood].

What is the ruling if hemorrhoid blood exits after completing ablution?

If this blood is exiting from outside the anus (due to the hemorrhoid protruding), it does not invalidate ablution, because blood exiting from the body from other than the two orifices does not invalidate ablution. If it exits from the anus (meaning from inside it), it invalidates ablution, and one must perform istinja' from it, wash the area of impurity, and repeat the ablution.

However, if this blood exits continuously such that no time remains sufficient for purification and prayer without it flowing, then it takes the ruling of urinary incontinence (sals al-bawl). One then cleanses from it after the time for each prayer enters, performs ablution immediately thereafter, and performs the obligatory prayer immediately. There is no liability upon him after that if something of it flows, and he may pray as many voluntary prayers as he wishes. If he wants to pray another obligatory prayer, he must cleanse himself and perform ablution. And Allah the Almighty knows best.

What is the ruling on sending blessings and peace upon the prophet (PBUH) after the Adhan?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

It is a Sunnah to send blessings and peace (As-Salat wa al-Salam) upon the Prophet ﷺ after the Adhan and the Iqamah, for both the caller (Mu’adhin) and the listener. It is permissible to do so aloud after the conclusion of the Adhan. However, it is preferable to maintain a brief pause between the words of the Adhan and the prayers upon the Prophet ﷺ, so that people do not mistakenly assume that sending blessings upon him is an integral part of the Adhan itself. And Allah the Exalted knows best.

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Introducing those who Love to the Reality of Love (The Love of Allah and His Messenger)

Author : Dr. Mohammad bani Taha

Date Added : 26-02-2025

Introducing those who Love to the Reality of Love (The Love of Allah and His Messenger)

The love of Allah, the Almighty, and His Messenger, peace and blessings be upon him, is the strongest bond of faith, the shortest path to Paradise, and a sign of disavowal from Satan. How could it not be so when its place is the heart—the very place where the Most Merciful looks. When it dwells there, light radiates from it and spreads to all the limbs. This love manifests in the heart as faith and conviction, and in the limbs as obedience and submission. They loved Him, so He loved them, and He commanded them, so they obeyed Him. Allah Says (What means) "O you who have believed, whoever among you turns back from his religion—Allah will bring forth a people He loves and who love Him, humble toward the believers, powerful against the disbelievers. They strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is All-Encompassing, All-Knowing." [Al-Mai`dah/54].

Preferring this love over all other beloved things is a condition for attaining Paradise and being saved from Hellfire. However, this can only be achieved by striving against all desires and temptations. One who loves but does not struggle against their desires is deluded, and one who strives without love will find their deeds unacceptable. Allah Says in [Surat At-Tawbah]—which is also known as Surah of Disavowal [Bara`ah], the Revealer [Al-Khashifah], and the Exposer [Al-Fadihah] (What means): "Say, [O Muhammad], ‘If your fathers, your sons, your brothers, your spouses, your relatives, the wealth you have acquired, the commerce you fear will decline, and the homes you cherish are more beloved to you than Allah and His Messenger and striving in His cause, then wait until Allah brings about His decision. And Allah does not guide the defiantly disobedient people." [At-Tawbah/24].

Whoever attains this true love (for Allah and His Messenger) has acquired great goodness and reached a lofty level of faith. The Prophet said: "None of you truly believes until I am more beloved to him than his father, his child, and all people." [Agreed upon]. Therefore, every Muslim must understand the true nature of this love, so they may learn the way to attain it and enjoy its blessings.

The essence of love is the inclination of the heart, and it is of two types [1]:

1. Natural Love: This follows human desires, such as a person’s love for themselves or their parents. By nature, a person loves themselves more than they love others. This type of love is beyond human control and is not subject to religious obligation, as Allah does not burden a soul beyond its capacity.

2. Rational, Volitional Love: This is the inclination towards what the intellect chooses, even if it goes against natural desires. For example, a sick person may willingly take bitter medicine because reason dictates that it will bring healing, despite its unpleasant taste.

The love that Islamic teachings require is of the second type—rational, volitional love—not the natural, instinctive love that a person has no control over. This is because Islamic law only obligates a person with what is within their ability and choice.

This Sharia-based love (for Allah and His Messenger) consists of two stages: the essence of love and its perfection [2].

The first stage: The foundation of Sharia-based love, which is the heart’s inclination and preference for the commands of Allah and His Messenger. This is because a person knows that Allah and His Messenger only command and forbid what ensures the well-being of their religion, worldly life, Hereafter, and ultimate fate [3]. As a result, they incline towards and prioritize their commands based on reason, even if their desires and natural inclinations oppose them.

This love is cultivated through reflection on Allah’s blessings and is proven through obedience. The Prophet (PBUH) emphasized this in the hadith: "Love Allah for the blessings He bestows upon you, and love me for the love of Allah, and love my family for my love." [Al-Hakim]. The Quran also confirms this in the verse, it states (What means): "Say, if you love Allah, then follow me, and Allah will love you." [Al-Imran/31].

Some scholars, like Qadi Iyad, considered this love a condition for true faith, as it signifies veneration and reverence for Allah and His Messenger (PBUH), which are fundamental aspects of Faith. However, Al-Qurtubi argued that reverence does not necessarily require heartfelt affection, as one might respect something without loving it, as mentioned by Ibn Hajar in His book Fath Al-Bari [4].

The Second Stage: At this level, a person’s natural inclinations and desires become fully aligned with their intellect and faith. Instead of experiencing the internal struggle of resisting personal desires in favor of divine guidance, the believer finds pleasure in following Allah’s commands. The heart, soul, and intellect are in harmony, loving only what Allah loves and detesting only what He detests. Scholars have described this stage in profound ways: A state beyond verbal expression. The beloved fully possesses the heart, immersing it in constant remembrance. No distinction remains between presence and absence, closeness and distance [5].

Perfect love can be described as the complete transformation of a person’s nature, desires, and pleasure into an unwavering devotion to knowing and worshiping Allah. Hence, the people of love and devotion—may Allah make us among them—express this reality through their well-known sayings: Whoever tastes, knows. Whoever knows, draws from it. Whoever draws from it, acknowledges it. Whoever acknowledges it, becomes immersed in what he knows.

Some have criticized the expressions used by those who speak about this stage of perfect love, objecting to it on two grounds:

First Objection: The Supposed Negation of Reason in Favor of Experience

Some argue that this concept eliminates the role of intellect and replaces it with subjective experience ("Dhawq") [6].

This objection is clearly unfounded, because reaching this stage of knowing Allah comes only through deep reflection, contemplation, and intellectual engagement with His signs in creation—all of which are functions of the intellect.

Second Objection: The Risk of Straying from Sharia

Another criticism is that such discussions about love and spiritual experience may lead individuals to abandon the clear teachings of Islam, replacing divine guidance with personal feelings and mystical experiences [7].

This argument is also invalid, because one of the greatest fruits of true love for Allah is perfect obedience to His commands and strict adherence to the Sunna. The more complete a person’s love for Allah, the more they follow His guidance. Therefore, true love does not exist without obedience, and no one reaches its perfection without first establishing its foundation through adherence to the Sharia.

In conclusion, the station of love is a great station; whoever attains it has indeed achieved a tremendous success. May Allah make me and you among its people.

[1] Sharh Al-Shifa, Al-Hirawi Al-Qari, 2/36.

[2] Sharh Al-Shifa, 2/36.

[3] Sharh Sahih Al-Bukhari, by Ibn Battal, 1/67.

[4] Fath Al-Bari, 1/59.

[5] Mu'jam Maqalid Al-Uloom, by Al-Suyuti.

[6] Tanbih Al-Ghabi, by Al-Biqa'i, edited by Abdul Rahman Al-Wakeel, 2/212.

[7] Al-Manar Magazine, 19/50.

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Summarized Fatawaa

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.

Someone wiped over his shoes after wearing them in a state of purity, then took them off and prayed without them?

Ablution is not invalidated by taking off leather socks or shoes after wiping over them. However, whoever takes them off after wiping must wash his feet only. If he prayed without washing his feet, he must wash his feet and repeat the prayer. And Allah the Almighty knows best.

What are the Sharia consequences when the sacrificial time for the uḍḥiyyah comes to an end?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

If the sun sets on the final day of Tashriq (the 13th of Dhu al-Hijjah) and the Udhiyah (sacrificial animal) has not yet been slaughtered, its designated time has expired. Should a person slaughter it after this point, it will not be counted as an Udhiyah.

However, if the sacrifice was a vowed one (Mandhurah), they are strictly obligated to slaughter it as a makeup act (Qada’), and its meat must be distributed entirely according to the rules governing vowed sacrifices.

It is stated in Bushra al-Karim (p. 702): "If one slaughters after sunset on the final day [of Tashriq]... it does not count as an Udhiyah, unless it was a vowed sacrifice, in which case it is fulfilled as a makeup act (Qada’)." And Allah the 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.