The Good Things that Last

The Good Things that Last:
The Most Beloved Words to Allāh

The Good Things that Last

The Qur’ān says:

المَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا 

Wealth and children are the embellishment of the worldly life, and the good things that last (al-bāqiyāt as-ṣāliḥāt) are greater with your Maker in reward and greater in expectation.Sūrat al-Kahf, 18:46

“The good things that last” are also mentioned in Sūrah Maryam, 19:76.

The material benefits of this world are short-lived and temporary. They don’t give us much and nor can we expect much from them. On the other hand, the “good things that last” will remain and endure forever. That is, their rewards will continue into the hereafter, and the hereafter is “far better and far more lasting” (Sūrat al-A‘lā, 87:17) than this life.

What are the “good things that last”? Continue Reading

A Sunnah of Immense Reward: 4 Rak‘āt after the Farḍ of ‘Ishā’

Imām al-Ṭabarānī (260 – 360 H) narrates in his al-Mu‘jam al-Awsaṭ:

حدثنا محمد بن الفضل السقطي، قال: نا مهدي بن حفص، قال: نا إسحاق الأزرق عن أبي حنيفة عن محارب بن دثار عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم

من صلى العشاء في جماعة، وصلى أربع ركعات قبل أن يخرج من المسجد كان كعدل ليلة القدر

Muḥammad ibn al-Faḍl al-Saqaṭī narrated to us: He said: Mahdī ibn Ḥafṣ narrated to us: He said: Isḥāq al-Azraq narrated to us from Abū Ḥanīfah from Muḥārib ibn Dithār from Ibn ‘Umar: He said: The Messenger of Allāh (Allāh bless him and grant him peace) said:

Whoever prays ‘Ishā’ in congregation, and prays four rak‘āt before leaving the masjid*, it will be equal to [praying them on] Laylat al-Qadr.” (al-Mu‘jam al-Awsaṭ, 5:254) Continue Reading

An Explanation of Tasawwuf and its Practices

The following article is a translation of a section from the Urdu work, Tasawwuf Kiyā He, by Mawlānā Manzūr Nu’mānī. It comprises of a group of essays written by the author on his observations on Tasawwuf and, in particular, the practices (ashghāl) prescribed by the Sūfī guides (mashāyikh). He offers a strong argument for the need for Tasawwuf and a rationale for the specific practices designed by the scholars of Tasawwuf for spiritual reform. Although the original work comprises of essays by other authors, only those by Mawlānā Manzūr Nu’mānī are presented in this translation. His discussion and analysis is concerned mostly with the practical dimensions of Tasawwuf as they have been observed throughout history amongst its orthodox champions and handed down to its true inheritors in the present time. The other essays (which are not included in this translation) deal with Tasawwuf from its historical and academic/philosophical dimensions also. Continue Reading

The Divine Attributes: Ahlus Sunnah vs. Mujassimah

The following introductory essay delineates the basic creedal differences between Ahlus Sunnah wa l-Jamā’ah and the contemporary Salafiyyah on the subject of the divine attributes. It further seeks to support the position of Ahlus Sunnah from the Qur’ān and the statements of the pious Salaf from the first three generations of scholars, including Imāms Abū Hanīfah, Shu’bah, Sharīk, Abū ‘Awānah, Sufyān al-Thawrī, Mālik, Sufyān ibn ‘Uyaynah, Hammād ibn Salamah, Hammād ibn Zayd, Abū Yūsuf al-Qādī and Muhammad ibn al-Hasan al-Shaybānī (may Allāh have mercy on them all).

Continue Reading

The Meaning of Iman

Muftī Rashīd Ahmad Ludhyānwī

Question:

In a public gathering, Gandhi stated these words while delivering a speech: “I do not understand why I should not recite the kalimah? Why should I not praise Allāh? Why should I not accept Muhammad as His messenger? I have faith in the saints and the prophets of all religions.” Can Gandhi be called a Muslim for saying the aforementioned words? Please attend to the reply quickly, because I have need for it for a religious publication. Explain with proof, may the Most Merciful reward you. Continue Reading

I’la’ al-Sunan: The Obligation of Attending Jama’ah in the Masjid

Is performing the Fard salahs in jama’ah an obligation for men? If so, is this obligation discharged by performing them in congregation at home, in the workplace or another musalla? Or is it a further obligation to perform the jama’ah in the masjid?

‘Allamah Zafar Ahmad al-’Uthmani discusses the answers to these questions in detail in the section from his I’la’ al-Sunan translated in the file linked below. He provides a thorough analysis of the hadiths on the topic and carefully determines the position of the Hanafi madhhab from the statements of its great early jurists, like al-Halwani, Qadi Khan and al-Kasani (may Allah have mercy on them).

The translation includes the chapter of I’la’ al-Sunan that immediately follows on the valid Shar’i excuses that frees one of blame if he were to not attend the masjid for jama’ah. Continue Reading

Imām al-Bayhaqī on Evidence for the Existence of the Creator

Below we present a translation from Imām al-Bayhaqī’s celebrated work on Sunnī ‘aqīdah, al-I‘tiqād wa l-Hidāyah ilā Sabīl al-Rashād. In this passage, al-Bayhaqī (may Allāh have mercy on him) discusses the evidential basis on which a Muslim premises his faith. He discusses two basic types of thought processes (nazar) that lead one to believe in Allāh:

  1. First, deliberating on the created order, the heavens, the earth and the wonders of one’s own creation, and deducing from that the presence of a Powerful, Intelligent, Conscious, Wise and All-Knowing Creator and Fashioner.
  2. And second, reasoning from the miracles produced at the hands of the prophets – peace be upon them – and deducing thereby their honesty and integrity in everything they relate about the unseen realm, including the existence of the Creator and His eternal attributes. Continue Reading

The Hadiths Cited by the Early Hanafi Fuqaha

Some people have the misunderstanding that the early Hanafī scholars whose books are in wide use today, like Shams al-A’immah al-Sarakhsī (d. 490 H), Malik al-‘Ulamā’ al-Kāsānī (d. 587 H) and Burhān al-Dīn al-Marghīnānī (d. 593), were unacquainted with hadīth. They base this on the absence of many hadīths quoted in their works in the available hadīth collections or their apparent weakness. These early scholars, however, took hadīths not only from the well-known collections, but also from the works of the earlier Hanafī ‘ulamā’, many of which have not reached us today. The narrations are found in these earlier works generally with their full chains of transmission. Hence, one may not dismiss the hadīths mentioned in al-Hidāyah, al-Mabsūt, al-Badā‘i’ etc. as baseless or forged merely on the grounds that they are not found in the available collections of hadīth. Continue Reading

Happy British Muslims Video

QUESTION

There’s been a recent video released and participated in by many notable British ‘practising’ Muslims termed ‘Happy British Muslims’.

Perhaps the most concerning feature (for some of us at least)  is that a prominent UK scholar is featured in it. He has since gone on record to say,”I’m delighted to see the outcome of the Happy British Muslims video, which has unlocked a remarkable tide of goodwill around the world, and significantly tilted the image of Muslims among many sceptics. Islamophobes must be grinding their teeth to see Muslims of different races and age-groups united by happiness. No one will produce a Sharia argument against jumping for joy!”

Could you please explain if there are any ‘sharia arguments’ that are violated in this video? Continue Reading