826. The true love for Allah is when the temporal calamities of the world don’t impact one’s relationship with Allah, and neither good nor bad ephemeral realities have a detrimental effect.
827. In reality, the Prophet (ﷺ) was sent to all of humanity, from Adam (Alayhi as-Salaam) up to the last human – this is due to the covenant all previous Prophets (Alayhim as-Salaam) and their communities took to fulfill.
828. (As mentioned): One can maintain silence on the matter of the Prophet’s (ﷺ) parents due to the conflicting evidence; but even if one believes after research that they are not saved, don’t say it so publicly, since it hurts the Prophet (ﷺ) for one to talk brazenly about this.
829. It has been written by some sages that true fasting is to abstain from everything other than Allah- the physical Sawm is the training for this realization and its implementation. But this physical fasting must be done, this is the Sunnah of Allah in this respect, one cannot even think of reaching the former stage (abstaining from everything other than Allah) without engaging in the latter (physical fasting) as an obligation.
830. Why do Muslim scholars spend a lot of time talking about Jahili society (the Pre-Islamic Period of Ignorance)? Because it was a great miracle that Muhammad (ﷺ) could change these people within a portion of his earthly life, this is unheard of (even Western Secularists, with over 300+ years have not been able to totally change the moral fabric of their own societies towards goodness, let alone that of the rest of the world – yes they have shifted evil from illegal to legal acts, and have basically redefined many terms to suit a different type of lifestyle, but that is mostly it).
831. When the enemies of Islam call the Prophet (ﷺ) as crazy or a liar, if leveled against us the common Muslim, they may perhaps have a point if we engage in bad behavior; but against Prophet Muhammad (ﷺ) they have nothing, since he is the most truthful, most intelligent of all people (same with accusations of the Qur’an being poetry, etc., these are all totally off the mark).
832. (As mentioned): The normal ways that knowledge comes to people had been lifted from the person of the Prophet (ﷺ) – such as having a father who taught him (ﷺ), literacy, school or being around the experts constantly – thus the magnitude of the challenge of the Qur’an is increased manifold.
833. (As mentioned): Consider that, sight itself is for seeing the Prophet (ﷺ) in the first instance, and Allah the Exalted later on in Jannah. So see how Islam defines the importance of our senses in terms of what is really important, not in terms of base naturalism.
834. (As mentioned): The dreams of Allah which are granted to many righteous people are a spiritual vision, other than the seeing Allah with the eyes in the Akhirah.
835. (As mentioned): The Wajib are those acts we do in which Allah shows His Love for us, and the Nawaafil are our declaration of love for Allah.
836. (As mentioned): Consider the case of Labid and Hassan ibn Thabit (RAA) two poets who are Mukhadhrameen (lived to a full age in Jahiliya then became Muslims and both were master poets). They would have known falsehood and would have known a fib if they saw it in the Qur’an. Additionally, Labid (RAA) did not recite a single word of poetry after becoming Muslim.
837. An interesting thing the (original) Arabs said was that the higher you are in character and worth, the more vitriol people will try to throw at you.
838. Everyone has something upon which their heart flutters, for some it is sports and their favorite team or whatever they love the most of these temporary concerns, but for Muslims it must be Allah and His Messenger (ﷺ) and their mention.
839. The tremendousness of the Prophet (ﷺ) is partially seen when we consider that human beings’ worth and their very definition is in relation to him (ﷺ) – since he is the perfect human (ﷺ).
840. We can in reality not repay the Prophet (ﷺ) for the blessings bestowed upon us through him (ﷺ). Case in point is that we ask Allah to bless him and grant him peace. This is so, since we are nothing really and can do the Prophet (ﷺ) no favors at all. Even the most mundane of material things has its connection with the Muhammadan light and his reality (ﷺ).
841. (As mentioned): In the process of Wudhu’, we can become conscious of who we are, so that we know our weaknesses and sins, and subsequently Allah’s total Power over us.
842. (As mentioned): The Power of Allah is such that He miraculously made the Roman soldiers who had come to take Prophet ‘Isa (Alayhi as-Salaam) see all the disciples of ‘Isa as one (i.e. all of them were made to appear like him) – this was a Kashf (unveiling) of their internal state and how close they were to the message of ‘Isa (Alayhi as-Salaam).
843. (As mentioned): We see in the Qur’an that often the singular is used for truth and clarity while multiplicity is used for falsehood, confusion, etc. (examples: Nur vs. Thulumaat, Ru’yaa vs. Ahlaam, Siraat vs. Subul, etc.)
844. (As mentioned): An issue often brought up: Is the Prophet’s (ﷺ) birth mentioned in the Qur’an? The answer is that, yes, there is a strong allusion to it related to Surah al-Feel; this event was an anticipatory miracle of the coming of something enormous, and people at that time knew the grounds for an amazing event was being prepared.
845. We know the difference between people of the Dunya and those of the Akhira in how they present their worldly problems: One shows them as huge, but the others show them as very small since they know Allah is the Goal and He is in control of their mundane problems.
846. One should see the Prophet (ﷺ) with the spiritual eye, with Baseerah (penetrating insight), otherwise it will be like the disbelievers among the Quraysh and their vile calling the Prophet (ﷺ) as ‘Mudhamdham’ or ‘Ibn Abi Kabsha’.
847. (As mentioned): The issue of the first creation – pen, tablet, water or the Prophet (ﷺ) – is in fact probabilistic. We state our position while knowing there is a legitimate difference of opinion.
848. (As mentioned): With respect to the Prophet’s (ﷺ) genealogy we know up to a certain ancestor (normally mentioned as ‘Adnan), beyond that we only know that many generations were there, nothing is certain at all.
849. (It was mentioned): Within the Tafseer works it is mentioned that the Hajj is the explanation of Allah’s statement that He knew something about the humans which the angels did not know.
850. The Qur’anic phrase ‘Laysa ka mithlihi shay’un’, is in fact doing an extreme disassociation of Allah from anything created – not only images, but also from base thoughts, etc., because at the end, the reality based on other than Allah cannot properly represent Allah.