The Difference between Economization and Stinginess

 

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) said:

The difference between economization and stinginess is that the former is a praiseworthy attribute, which originates from two characters: justice and wisdom. So as a result of justice, a person will be reasonable in withholding and spending; and because of wisdom, he will put each of them in its rightful place that suit it. Therefore, economization originates from both of them and it is the middle course between the two blameworthy extremes as stated by Allah: “And let not your hand be tie (like a miser) to your neck nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.” [Soorah Al-Israa’: 29]

Allah the exalted also said: “And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” [Soorah Al-Furqaan: 67). Elsewhere, He said: “O the child of Aadam! Take your adornment (by wearing your clean clothes), while praying and eat and drink and waste not in extravagance.” [Soorah al-A‘raaf: 31]

Stinginess is a blameworthy character that results from evil thought and weakness of the soul, and the promise of Shaytaan reinforces them until he becomes restless, one with intense desire for something that contains evil. Therefore, it will result to withholding from expending it and discontent due to losing it as Allah said: “Verily, man was created very impatient; irritable (discontented) when evil touches him; and niggardly when good touches him.” [Soorah Al-Ma‘aarij: 19-21]

Source: Ar-Rooh by Imaam Ibn Qayyim al-Jawziyyah; translated by Abdus-Samee Abdus-Salaam.

The Supplication That Is Hardly Rejected

 

Imaam Ibn Qayyim al-Jawziyyah (may Allaah have mercy on him) stated:

If supplication is combined with presence of mind, assembled altogether for the entreaty and it coincides with one of the six periods of acceptance of supplication mentioned in the Sunnah. They are the last one third of the night, at the call to prayer, between the adhaan and iqaamah, at the end of the obligatory prayers, when the Imam ascends the pulpit on Friday until the prayer is over, the last hour after ‘Asr prayer on Friday. Moreover, if it happens together with devoutness of the heart, humility before Allah, submissiveness to Him, and imploring Him earnestly and gently with the supplicant facing the Qiblah while in a state of purity and raising his hands to Allah the most High.

He should commence the supplication with praises and exaltation of Allah then he should send peace and blessings upon Muhammad, His slave and Messenger. After that, he should give preference to asking for repentance and forgiveness before his needs. Thereafter he should enter upon Allah, urge Him concerning the request and show love to Him. He should invoke Him in fear and hope and seek nearness to Him with His Names, Attributes and Oneness. He should also offer charity before his supplication, for this supplication would hardly be rejected especially if it tallies with the supplications that the Prophet (peace and blessings of Allah be upon him) stated that are more likely to be accepted or the ones that consist of Allah’s Greatest Names.

Source: Al-Jawaab al-Kaafee Liman Sa’ala ‘an ad-Dawaa’ ash-Shaafee by Imaam Ibn Qayyim al-Jawziyyah, translated by Abdus-Samee Abdus-Salaam.

Saying Salaam before the Imaam Due To Pressing Need

 

Question: If a ma’moom has a pressing need to urinate or pass wind while in the last tashahhud, is his prayer valid if he says salaam before the Imaam, after discharging the pillars and obligations [of the prayer]?

Response: Shaykh Muhammad Saalih al-‘Uthaymeen: Yes, it is valid, because he is excused. And Allaah knows best.

Source: Fataawaa Mu’aasirah, p. 30, by Shaykh Muhammad Saalih al-‘Uthaymeen; translated by Abdus-Samee’ Abdus-Salaam.

Saying Tahleel Ten Times after Fajr and Maghrib Prayers

 Questioner: When should the Imaam and the Ma’moom leave after saying salaam in prayer? And what is the hadeeth that encourages a person to say tahleel ten times before he unfolds his leg in Maghrib and Fajr prayers?

Shaykh al-Albaanee:  This question is related to a general Sunnah that has restriction. The general Sunnah is that whenever the Messenger of Allah (sallallaahu alayhi wa sallam) says salaam in prayer, he does not sit except for the duration sufficient to say: Allaahumma Antas-Salaamu wa minkas-Salaamu, tabaarakta ya Dhal-Jalaali wal-Ikraam. Thereafter, he would either leave or turn to his Companions. This is what the majority of scholars are upon - those who know the Sunnah among them and those among them who follow one of the Imaams. It is necessary to restrict this Sunnah to other than Maghrib and Fajr prayers. This is because this Sunnah cannot be applied in these two prayers.

Why? This is because there is a hadeeth reported through various paths encouraging the saying of tahleel (that is, Laa ilaaha illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer) ten times after Maghrib and Fajr prayers before unfolding one’s leg (that is, before changing one’s sitting position in Tashahhud) or talking to anyone. The meaning of this is that if the Imaam wants to say this tahleel ten times after Maghrib and Fajr prayers, he should remain the way he is [after the salaam] without facing the Jamaa’ah till he completes the ten tahleel. However, if he does not intend to recite it since it is not obligatory, he may stand up immediately without sitting.

However, we are talking about the preferred act. What is preferable with regard to the Imaam is that he should not turn to the left or right except after saying: Allaahumma Antas-Salaamu wa minkas-Salaamu, tabaarakta ya Dhal-Jalaali wal-Ikraam and Astaghfirullaaha three times. Thereafter, he should turn [and face the Jamaa’ah] except in Maghrib and Fajr prayers wherein he should say the tahleel ten times and then face the Jamaa’ah. This is what should be known to you all, Allaah willing.

Silsilah al-Hudaa wan-Noor, no. 015