851. (As it was mentioned) We Muslims are now in a difficult situation, yet (for example) after the Ottomans’ collapse it was even harder, because the world was formally colonized, and the new powers could easily say that Western thought was obviously supreme, and that Muslims must be tortured and killed, and no one would have thought it strange at all. So do not talk evil of the steadfast Muslims of the past, how can one not respect those who fought tanks and bombers with horses and spears (since they literally had nothing else).
852. The dislike in Islam to engage in activities after ‘Isha can be contrasted with today’s prime time TV culture and the many bad things that happen due to this zeitgeist.
853. (As mentioned) In our daily lives, the Rasm might be a beautiful composition, likewise there might be wealth, intelligence, and many other positive qualities, but the Haqiqah or Ma’na (the true, ultimate meaning) is ‘Alhamdulllilah’ – all praise is for Allah alone, literally.
854. The ‘Amal (the general acts) of Nubuwwah is such that others, even if they wish to catch a small fragrance of this need to do so much worship in this respect – like 300 Rakaat of tahajjud, 1000 of Duha, etc. (Because the Prophet’s (ﷺ) 8 Rakaat are better than what all other Muslims will ever pray combined).
855. A big dissolution of the lower ego takes place once a person finds out that their conception of right and wrong are really not universal, and the person starts to look for guidance.
856. The Prophet (ﷺ) slept only at the command of Allah – Allah wakes him up and puts him to sleep, this is one evidence of his (ﷺ) Ilahi state (i.e. of his (ﷺ) always having his heart connected to Allah).
857. (As mentioned) The Deen of Islam is predicated on the soul, not on the mind or the body, so in fact the Prophet’s (ﷺ) routine was irregular many a times, in spite of the regulated picture we wish to have based on our idealized thoughts of what a typical Prophetic day would be like.
858. Ghuluw (extremism) is often expressed when religious acts take away from other’s rights (or rights to one’s self).
859. There are those people living today who make Dhikr almost constantly, even when they awake the first thing is Dhikr, and that too automatically. So what about the Prophet (ﷺ) who was always connected to Allah? Note that when the first thing one does is remembering Allah it is a sign that one has become fully immersed in Allah (something about this is connected with extreme love, of always remembering what is so very beloved to one).
860. We should seriously consider the issue of time dilation in regards to worship in Islam. It is real, and even today people experience this amazing Barakah in their time, in certain places populated by the people of Allah. So it is based on what you do, when you do it, the epoch, and whom you are around – it is a spiritual concept, and it exists in reality. It is an issue to be brought up, since many modern Muslims might automatically doubt reports about ‘Uthman (RAA) or other Sahaabah (RAA) being able to recite one Khatm of the Qur’an in one night or other seemingly unattainable acts or worship– but it happens and remnants of this are seen even in our times.
861. Sabr (patience) is to imprison the Nafs (lower ego) within the prison of the Shariah, this is the main definition given by the ‘Ulamaa.
862. Note that the transmission of Islam is democratized, meaning that every trustworthy Muslim who says something reliable from the Islamic repertoire could transmit it to the next generation. Thus we have a clergy but it is not a birth right, rather it is based on knowledge.
863. The Arabs at the dawn of Islam, being simple people, could have their concepts established well and then move on to implement these concepts, as opposed to today’s bibliophile culture, where there is so much writing and information that one may simply be an academician knowing so many views and nuances, yet never adopting any of them.
864. Shaytan is a Gharim (adversary) due to the Shubuhaat he passes into our minds about the truth and also Gharim due to the Shahawaat he presents to our appetites (i.e., through doubts and lustful thoughts he becomes an enemy to us).
865. The Arab’s simplicity gave greater prominence to their conquest of Romans and Persians. They could be easily reformed in comparison with complex civilizations, and thus the conquests were all the more amazing.
866. One of the Sunnahs of the Prophet (ﷺ) is how he broke taboos throughout his blessed life from before Prophethood until his (ﷺ) passing.
867. Sometimes a Muslim has difficulties in getting rid of bad qualities. The solution might be to counter these with good actions. An example of this is Nuay’maan (RAA) who had bouts of alcoholism but made the Prophet (ﷺ) smile, so much so that he (ﷺ) testified to his love for Allah and his Prophet (ﷺ).
868. Don’t think that the Islamic injunctions on hygiene are something small. Consider that the Israelites’ women went to Zina (fornication) due to being disgusted at their husbands’ lack of care concerning their armpit and pubic hair. Thus, the tribulation from this seemingly mundane oversight had tremendous evil consequences.
869. It has been said that from the very beginning of Islam, an issue with this Ummah has been that we have a weakness for the world, so much so that even the Ulamaa’ dressing nicely in order to reach us through the Dunya is praiseworthy due to our inherent weakness.
870. (As was mentioned) Never test your friendship with a Muslim brother; note that even Allah presents difficult tests only to those whom He knows will succeed, like the Prophets (Alayhim as-Salaam) and the Awliyaa’. So the issue is that a test reveals faults, while friends should cover each other’s faults.
871. There are different types of people to address different groups on Earth. It is only in the Prophet Muhammad (ﷺ) within whom the entire range of Saintly and Prophetic Characteristics are present, so that he (ﷺ) could speak intimately to all and reach their hearts, but for us we have [for example] Musawi, ‘Isaawi, or Sulaymaani types of people (referring to the preponderant characteristic of each one of these Prophets (Alayhim as-Salaam) and its manifestation within people) to reach each group among mankind.
872. (As mentioned) Sins are in fact a symptom of something wrong inside that needs to be treated. Thus, one cannot say that they are clean inside while not following the Shariah – this is like saying that some symptoms of a disease show there is no disease – this is impossible.
873. (As mentioned) Do we not see what great harm is done when journalists are killed by terror groups? The journalists, though not local, are saying explicitly that they are not combatants, even some of them are expressly Muslims and known by all to be such, yet they are killed? How is this sensible or Islamically allowed?
874. Religion, while being easy, needs a society that helps one to practice Islam. If there are difficulties then many important choices may need to be made (like whether one can stay within a given society, or whether one has to move in order to protect one’s faith).
875. One very great quality of the Prophet (ﷺ) is that he did not like many material things for himself. Yet he (ﷺ) gave us permission to indulge in these matters, since we the Muslim Ummah are weak with respect to material things.