876. There are different types of stinginess: one can be stingy about one’s own wealth and this is the Bakhil, but one may also be stingy with regards to other people’s wealth, not wanting them to give of their own wealth in charity. This is termed Shuhh.
877. When some Companions (RAA) ‘hid’ knowledge they had gained from other Sahabah, it was in order to ingrain and devour the knowledge properly, it was not an issue of hiding knowledge per se.
878. In the narration of Ayesha (RAA) running faster than the Prophet (ﷺ), this is in fact an example of good spousal relations of the Prophet (ﷺ) feigning as if he lost; this is a quality of leaders.
879. What does it mean Tamnun Tastakhthir [as in the Verse “وَلَا تَمْنُنْ تَسْتَكْثِرُ”] – it is related to favors we do on others then we expect some reciprocation, and if that is not forthcoming we remind people of the good we bestowed on them – this is a very wrong way of dealing with people, as all acts of kindness must be done for the sake of Allah alone.
880. (As mentioned) The rule in the matter of Nubuwwah is not to bring one’s great intellect into play: that is, if the Prophet (ﷺ) truly mentions a way of doing things, just accept it totally, don’t doubt or carry out empirical observations and measurements.
Comment: It must be kept in mind, no one is saying to reject reality. But the commandments of Allah and His Messenger (ﷺ) deal not only with base empirical consequences but also with the rewards and punishments as Allah has apportioned them, and the Barakah (blessings) associated with following the Divine Commands both in this world and in the next. So it is much more than simply looking at whether a given command has material utility.
881. (As mentioned) When we read that the Prophet (ﷺ) said he did not want people to say that he (ﷺ) “kills his Companions”, this is because such persons had not yet done something worthy of execution, yet, yes, he (ﷺ) did execute hypocrites, even Sahabah (RAA) if the crime necessitated capital punishment.
Also an important point in here is the “people” being referred to were those who wanted to hurt the image of Islam, and who did not care for the technical distinctions between a true Companion and a hypocrite.
882. The narration concerning that we should not overpraise the Prophet (ﷺ) should be seen in context: Of course, Allah is Allah and no sane Muslim is in doubt about this, but after that what can we say that is blameworthy? That is, the Prophet (ﷺ) is such a great creation of Allah that our praises do not do him justice.
883. (As mentioned) The Prophet (ﷺ) made a great claim of being a Rasul. Abu Bakr (RAA) believed in him (ﷺ) without any apprehension or test. Important point: The rest of us in the Ummah have something in our hearts of testing the Prophet (ﷺ) to see if he is true to his claim. Thus, when the Sahabah (RAA) do something strange in front of the Prophet (ﷺ) we should have this Dhann [opinion] that they are testing to see the truth of his (ﷺ) claim, just as we might have done in a similar situation.
884. Notice that in the time of Prophethood, a person became Muslim and converted his tribe on the basis that the Prophet (ﷺ) gave to people in such a way that was obvious that he (ﷺ) did not fear poverty – i.e. huge practical application of trusting in Allah. This was Safwan bin Ummayah (RAA) who previously was a huge “Islamophobe” (as he would be termed today), and this huge payment in livestock was for a previous loan, but look at how he (ﷺ) treated even those who hated him, giving them of the Dunya as if there is no tomorrow.
885. Note that in the battle of Hunayn, yes the Prophet (ﷺ) miraculously destroyed armies of the Kuffar by throwing dirt in their faces, and yet later on these same people in this same battle entered Islam. Again showing that the objective is to bring people into Islam and to Allah, not to kill them (otherwise the practical implementation is to be suspicious of them and to ambush them or kill them when possible since such people are not “reliable” from this materialistic angle, plus great material booty can be acquired in the process).
886. The poverty found at first in Yathrib (Madinah) is also a miracle, in how this once poor land would conquer Arabia, Syria, Persia, etc., in such a short time, by the blessings of the Prophet (ﷺ) and by extension, the Muslim Ummah he trained to follow in his (ﷺ) footsteps.
887. (As mentioned) The “separate origins theory” for humanity is potentially a basis for racism – since it implicitly says some “humans” had evolved better for life than others, even if this was a long time ago. The Qur’an demolishes this idea and says we have all come from a single pair. [Note though, this is not the main reason why the ‘separate origins evolution theory’ would be discarded, but it is an interesting insight nonetheless].
888. (As mentioned) About 70-80 per cent of the Maghaazi of the Prophet (ﷺ) did not have any physical fighting, and the Muslim scholars in fact consider this the best type of war.
889. (Advice given) Saying ‘No’ is from the Nafs (lower ego), this is why children love saying ‘No’. We should cultivate the saying of ‘Yes’ to the requests of people, or if we cannot do it, then remain silent.
890. We know the Prophet (ﷺ) asked for forgiveness, but why? An answer provided by the scholars is that as per the Qur’an, his every moment was made better than the previous one [i.e., his (ﷺ) rank was being continually increased by Allah], thus his (ﷺ) asking for forgiveness is for the moment that has passed.
891. Why did the name Tasawwuf become used rather than Ihsan? One reason is, because we cannot or don’t want to call someone a Muhsin (i.e. he is very pious, pure, he has reached the pinnacle of purity. This is very ambitious, even arrogant). Also, comparing the other aspects of the Deen, Iman has evolved into the sciences of ‘Aqeedah, and Islam has evolved into the study of Fiqh.
892. (As mentioned) Most of the time we compare people’s beauty with that of other people. But the Prophet (ﷺ) was so awe-inspiring in his beauty that everyone compared him either to the rising sun or the moon, or said he was even brighter than that. Actually the older Companions (RAA) were overawed and humbled by his (ﷺ) presence, so the descriptions of the Prophet (ﷺ) many a times comes from the younger Sahabis (RAA), who may not have understood the full awe-inspiring qualities of the Prophet (ﷺ) due to their young age.
893. The Prophet (ﷺ) didn’t like others to stand up for him out of humility only; yet it is very much allowed, and he (ﷺ) did it himself and ordered, for example, the Ansar to stand up for Sa’d bin Mu’aadh (RAA).
894. Fiqh deals with what people will do; an example is war, we know people will fight, so Fiqh deals with what to do when war does break out. The idealizations about there being no war are interesting, but Fiqh and Shariah has to deal with the reality of what to do when conflict does break out, when ugly things do happen.
It is important to note that the Shariah is all-encompassing in such cases, it is not like many secular lands where the written constitution gives all sorts of guarantees and rights, but if a serious conflict or crisis breaks out, in many cases emergency powers are enacted, the constitution is altogether suspended or secretly violated (since no concrete provisions were made for serious crises), martial law is declared, and so on.
895. Our job is to call people to Islam and pray for Allah to bring them to the truth, this has to be done with love in the heart, or otherwise it will not be a proper job. In fact, we should not harbor a grudge for the ultimate perdition of even those we may initially “hate” (if they expose themselves to be very anti-Islamic or “Islamophobic”). We should deal with wisdom and know when to disengage from a difficult situation, but if through the Mercy of Allah any one of them does express a desire to enter Islam in spite of their previous views, we are obligated to accept their testimony of faith and not have any malicious thoughts about their intentions.
But in addition to this, we also must call to Islam itself, not to a deformed set of beliefs and rulings that we conveniently call “Islam” for the purposes of swaying over people with a false narrative, fearing that otherwise they may become or remain “Islamophobic”. This is not “love” for Islam, this is not “love” for the general populace, this is delusional and it could very well destroy one’s own faith.
So in all cases, proper judgment should be used on a case-by-case basis, but we should ourselves be firm and respect the sanctity of Islam first and foremost. If we have a deficiency in this, then frankly we should fix ourselves first and engage in Da’wah later on.
896. (Something mentioned) What is claimed as alien or UFO abductions could actually be Jinn-abductions. The Jinns are very “technologically advanced”, and the current technopoly may have a link with some people having engaged in playing with the Jinns (as we know in the case of magic).
Comment: Some people may find the above statement strange, but consider that classically the Muslim Ulamaa’ held that Shaytan can reach all people at once even though he is in a single place. “Rational people” of the past may have considered this impossible and ridiculed this very idea, but today we consider such a possibility (of someone reaching millions or billions at once) as commonplace and obvious. So consideration must be given to this view of interconnection between technology and Jinn brought forward by some of our contemporary Ulamaa’.
897. Important point mentioned: Allah chooses martyrdom for people, people don’t choose it for themselves; thus, forget about suicide bombings as a means of martyrdom.
898. Today the loudest voice seems to get the stage, yet it doesn’t mean it is authoritative and correct; rather, it’s just loud, and many users do like sensationalism and noise. This is crucial to know in the “Normative Islam” versus “Fringe Opinions” debates, it might just be a matter of noise and better social media marketing techniques by one side over the other.
899. (As mentioned) There are three important aspects to man: Intelligence, anger, and character; scholars have mentioned their relative importance in this way: First is intelligence, character in here is desire. This character uses intelligence to drive anger versus desire. Otherwise desire will run amok, and use anger versus intelligence.
900. (As mentioned) The word Mayyit actually refers to dying as a present action, we are all going towards death; this is said in both religious sciences and physical sciences.