Ruling on Spending Iftar Donations for other Good Causes

 

Question: Money was collected to provide meals for fasting people at a specific mosque, and the money was surplus. Is it permissible for us to use this surplus for other needs of the mosque?

Response: No, this is not permissible. Rather, the money should be transferred to another mosque where meals are provided for fasting people, because this is the intention of the donors. Their intention is that the money be used for providing meals for fasting people. If it is no longer needed at that mosque, it should be used for providing meals at another mosque.

 

 Source: Fataawaa Munawwa’ah no. 11 by Shaykh Abdul-Azeez bin Abdillaah ar-Raajihee; translated by Abdus-Samee Abdus-Salaam.

The Meeting with the Most Merciful

 

Imaam Ibn Qayyim may Allah have mercy on him) said:

If you are asked about the Day of Increase and the visit of the Exalted in Might, the Praiseworthy, and looking at His Face, that is free from likeness and resemblance, the same way you look at the sun during the day time and the moon at its full phase night as numerously related from the Prophet (peace and blessings of Allah be upon him) and that is found in books of hadeeth from the narration of Jareer, Suhayb, Anas, Aboo Hurayrah, Aboo Moosaa and Aboo Sa‘eed. So listen on the Day when the Caller will call out: “O people of Paradise, your Lord – exalted and blessed be He – requests you to visit Him, so rush to visit Him.”

They will then say, ‘We hear and we obey’ and will immediately take off for the meeting. Behold they will see mounts that have been prepared for them, so they will sit firmly on their backs without delay until they arrive at the wide valley that He has made the appointed place for them. They will all gather there without anyone being disloyal to the Caller. Then the Lord – blessed and exalted be He - shall order that His chair be set up there. Then pulpits of light, as well as pulpits of pearls, pulpits of gemstone, pulpits of gold, and pulpits of silver will be put in place for them.

The lowest of them in rank will sit on sheets of musk – may Allah forbid that there should be lowness in them- and they will not think that those on the chairs are above them in gift. When they settle down in their seats and are comfortable in their positions, a Caller will call out “O People of Paradise! You have an appointment with Allah in which He wishes to reward you!” So they will say, “And what is that reward? Has He not brightened our faces, made our scales heavy, admit us into the Paradise and distanced us from the Fire?” And when they are in that state, behold a light, that encompasses all of the Paradise, will shine at them. Then they will raise their heads and behold, The Compeller – the Mighty and Majestic - will come to them from above them and honor them; He will say: “O People of Paradise! Peace be upon you.”

They will not respond to this greeting with anything better than their saying: “O Allah, You are Peace and from You is peace. Blessed are You, O possessor of Majesty and Honor.” Then the Lord - blessed and exalted be He - will manifest Himself to them and laugh at them saying: “O People of Paradise.” It will be the first thing they will hear from Him:  “Where are My servants who used to obey Me without having ever seen Me? This is the Day of Increase!” So they will be united on one statement: “We are pleased, so be pleased with us.” So He will say: “O People of Paradise, if I was not pleased with you, I would not have made you inhabit My Paradise. So, ask of Me.” So, they will all be united on a single response: “Show us Your Face that we may catch a glimpse of it.”

So, the Lord -Mighty and Majestic- will remove His covering for them. He will reveal Himself to them and will cover them with His light which if Allah the most High had not decreed not to burn them, they would have been burned. And there will be none in this gathering except that his Lord the most High will speak to Him until He will say: “O so and so, do you remember the day that you did this and that?” And He will remind him of some of his disloyalties in the worldly life, so he (the person) will say: “O Lord, will you not forgive me? He will say: “Of course! You have reached this status of yours (in Paradise) by dint of My forgiveness.” 

What a pleasure to the ears are those conversations! What a comfort to the eyes of the pious is glancing at His noble Face in the abode of the Hereafter! And what a depravity to those who returned with poor deal! “Some faces that Day shall be Naadirah (shining and radiant). Looking at their Lord (Allâh); And some faces, that Day, will be Baasirah (dark, gloomy, frowning, and sad). Thinking that some calamity was about to fall on them.” [Soorah al-Qiyaamah: 22-25]

“Come to the Gardens of ‘Adn, for it is your first abodes and therein is camp. However, we are captives of the enemy. Do you think we will return to our homeland and be safe?”

Source: Haadee al-Arwaah ilaa Bilaad al-Afraah by Ibn Qayyim al-Jawziyyah, transl. by Abdussamee Abdussalam

 

Young Children Attending Congregational Prayer without Ablution

 

Question: What is the ruling on little girls attending congregational prayer [with men]? Do they cut off the row?

Answer:  Certainly, they cut off the row. A small boy cuts off the row.  It is not proper for a small boy who does not have ablution to stand between people. For you to bring your son [to the mosque] who does not have ablution and have him stand beside you in the row, this is not permissible. However, if you have him stand beside you at the edge or terminal point of the row, then he does not cut off the row. The Prophet (blessings and peace of Allaah be upon him) said in Sunan Abee Daawood, “Whoever connects a row, Allaah will connect him (with His mercy), and whoever cuts off a row, Allaah will cut him off (from His mercy).”

The reality of bringing children to the mosques is a critical issue, and there is praiseworthy and blameworthy aspect concerning it. People have different temperaments, and the furthest of people from justice in this is the father who deprives his children of prayer. If he sees the children, he is afflicted with hatred within himself and becomes upset; and if he sees a defect in them, he goes to extremes in explaining the defect, because he is not at ease in the first place.

The most just person regarding the ruling on the prayer of children in the mosques and bringing them is the father who is keen on his children and their prayer, and who is keen on bringing them to the mosque… but the father must take care of his child not to cut off the row, so he should not make him stand in the row and cut off the row. If a child is in a state of ablution and knows how to pray, what is desirable is that he should be placed at the edges of the row. Some children pray behind the Imam, so the parent should pay attention.

As regards bringing a little girl to the mosque, certainly, she cuts of the row. If a father brings her to the mosque, she should not be in the row. There is nothing wrong with the father saying to his son, ‘You, my son, are not in a state of ablution, so do not stand in the row. Stay away from people. However, whenever you are in a state of ablution, stand in the row.’

The most miserable person who brings children to the mosque is the man whose wife says to him: ‘Take the child to the mosque and relieve us of him.’ This is the most miserable of people because he disturbs the worshippers, tires them out and worries them for the sake of his wife who sits at home. And Allaah knows what she does. This is the most miserable of people.

The basic principle when bringing a child [to the mosque] is that the intention should be good, and that the father teaches his child the Islamic rulings.

Source: Majlis Fataawaa al-Jumu’ah, 15/07/2016, by Shaykh Mashhoor Ibn Hasan Aal Salmaan, transl. by Abdus-Samee Abdus-Salaam.

Whoever Perfects Three Levels Has Succeeded

 

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

Patience in relation to Faith is like the head to the body; and it is of three types:

Patience in performing the obligations of Allah without neglecting them, patience in refraining from His prohibitions without indulging in them and patience regarding His preordainment and decrees without being displeased with them. Whoever perfects these three levels has achieved patience and the happiness and bliss of this world and the Hereafter. Success and victory in this world and in the Hereafter cannot be attained by anyone except [by crossing] through the bridge of patience just as no one can get to Paradise without crossing the Siraat Bridge.

‘Umar bin Khattaab (may Allah be pleased with him) said: “We found the best of our lives through patience.”

If you reflect over the levels of perfection acquired in the world, you will notice that they are all linked to patience. And if you contemplate the shortcomings for which the individual is blamed and which falls under his ability, you will notice that they are entirely due to lack of patience. Therefore, courage, chastity, generosity and altruism are all traits that stem from patience.

Source: Zaad al-Ma‘aad fee Hady Khayr al-‘Ibaad, by Imaam Ibn al-Qayyim al-Jawziyyah; transl. by Abdus-Samee Abdus-Salaam

It Is either For Allaah or Shaytaan

 

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

Everything a person uses for the sake of Allah, He will protect him from the evil of utilizing it for himself and for the devil; and anything he does not use for the sake of Allah, he will surely use it for himself and for his desires. So if knowledge is not for Allah’s sake, then it will be for one’s soul and desires; and if an action is not for Allah’s sake, then it will be for show off and hypocrisy. Likewise, if wealth is not spent in obedience to Allah, it will be spent in obedience to the devil and base desires; and if prestige is not used for Allah’s sake, its possessor will use it for his desires and fortunes.

If strength is not employed in carrying out the order of Allah, it will be employed in His disobedience. Whoever accustoms his soul to working for Allah’s sake, there will be nothing more difficult for him than working for other than Allah; and whoever accustoms his soul to working for his desires and fortune, nothing will be more burdensome to him than sincerity and working for the sake of Allah. This is true regarding all forms of actions. Nothing is more burdensome to the one who spends for Allah’s sake than spending for the sake of others; likewise the converse.

Source: Uddah as-Saabireen wa Dhakheerah ash-Shaakireen by Imaam Ibn al-Qayyim al-Jawziyyah; translated by Abdus-Samee Abdus-Salaam