1201. Kataba, or Kitab, originally had connotations of gathering meanings into oral words, but with the advent of the Prophet (ﷺ) and of Islam, it became more of a literary pursuit, of compiling meanings into writing.
1202. (As mentioned) There is a distinction between Tafsir, which is the literal interpretation or interpretation of the words of the Quran, and Ta’wil, which deals with meanings and indications of those words. There is a connection but also a subtle difference.
1203. (As mentioned): The Rahmah of Allah is such that our reward with Him is without Hijab (veil) in Paradise; yet the suffering in Hellfire is with a Hijab, that is, with angels as the intermediates (i.e. Allah does not punish directly, or it can be said the evil recompense is not manifested directly).
1204. (As mentioned) In Surah 1:7, Maghdub and Dhaalin refer to misusing the virtues of knowledge and of practice – one must employ both in their proper ways.
1205. (As mentioned): The prostration of angels to Adam (Alayhi as-Salaam) was of respect, like that of Muslims to the Ka’bah.
1206. Some of the sages have alluded that patience is connected to blessings as well as tribulations, given that all is a test (be they normal situations or commandments & prohibitions).
1207. There is something to be learned in the fact that the Prophet (ﷺ) consistently wished to be an ‘Abd (Slave) Prophet and considered ‘Ubudiyyah as the best possible appellation for him (ﷺ).
1208. (As mentioned) Namimah is seen as a type of magic since people are fooled into believing things that are false about others.
1209. It is asked that: Do we need to know magic (what it is in detail, how it operates) while it is Haram to practice it? Some scholars say that yes, because we need to distinguish between Nubuwwah and Sihr.
1210. (As mentioned) There was great wisdom in Allah sending the Last Prophet (ﷺ) in the Hijaz, not Jerusalem; in the latter case, it is a dangerous city, in that so many wars have been fought over this land. And also whoever appeared as a Prophet was immediately in danger from the authorities.
1211. The Mutawaatir recitations convey real meanings, even if multiple; for example, Jibril is read 5 ways, this is an allusion to his (Alayhi as-Salaam) power of transmutation; so the readings are all really correct and in this case point to a true manifestation of the angel (Alayhi as-Salaam) in question.
1212. The people of Allah are those who see; for us the “blind” people, it is in our best interests to take hold of their hand so that we may be guided to safety.
1213. Procrastination is inherent in the human, which is why so many obligatory matters in Islam are tied to specific times, as a counter against this spiritual disease.
1214. The 5 important Attributes of Allah are in Surah al-Ikhlaas: Wahdaniyyah, Qiyyam bi-Nafs, Baqaa’ and Qidam, and Mukhalafah lil-Hawaadith [Verses 1,2,3 (2 of them) and 4].
1215. The Ka’bah is a Mathabah (a place of return) for all humanity; thus it is in a sense the spiritual center around which we return and revolve.
1216. We in Islam have the principle of neither affirming nor denying what we hear in the Bible; yet this is only for that which appears to us to be in conformity with Islam and its principles; if it is against Islam then no, we should reject it outright.
1217. (As mentioned) The Hadith of Prophets (Alayhim as-Salaam) having one faith and different mothers is an allusion to Iman and Laws, respectively.
1218. We see the story of 2 different answers (by Imam Malik (RAA)) to the question of whether there is Tawbah for a murderer: One for the person plotting the murder, one for the person who has already committed the murder. So the Shariah is preventative before it is curative.
1219. There are indeed metaphysical idols in existence in our world perhaps more difficult for some to break than Manat, Uzza and others were for the Qurayshi Pagans.
1220. There is a process for physical injuries to be within the ambit of worldly Qisas, but not for verbal ones. In a sense then, the verbal injuries are much graver since their account is taken only in the Akhirah, and Tawbah in this world may not come forth from the aggressor (because he may not see the punishment of this world at hand for this sin, so he may be lulled into thinking it is not a sin at all).
1221. The verses of the Quran are Tawqifiyyah, meaning by revelation to the Prophet (ﷺ) their content is known– yet some differences of opinion are there as to the number of Verses within the Chapters, due to where the Prophet (ﷺ) stopped and how the Companions (RAA) heard his (ﷺ) recitation.
1222. Consider the sacrifices of the Sahabah (RAA), that at times siblings would be separated, the same for spouses, or parents and children, (due to war, boycott, etc.) yet the Sahabah remained steadfast upon Islam.
1223. The Senior Sahabah in knowledge like Ibn ‘Abbas, or Ibn Mas’ud (RAA) were servants of the Prophet (ﷺ) before they became scholars; also their knowledge came primarily from the Dua’ of the Prophet (ﷺ) rather than only lots of struggle in studying.
1224. The human at best, is Taaib meaning sometimes he makes Tawbah; but Allah is Tawwaab meaning He always turns in accepting us and our repentance.
1225. (As mentioned) There is a Rule in Islamic sciences, that the Prophet (ﷺ) would always remove misunderstandings and problematic actions as soon as he observed them; this is why his (ﷺ) silence is taken as consent.