901. Reason is the method of using the intellect in coming to trust knowledge of how things actually are. As far as we are concerned, if properly used, it is not a foreign un-Islamic Greek, Chinese or Western import, but a matter of how Allah has ennobled human beings and how they are to use this blessing given to them.
902. A paradox of modernity is how it calls to freedom and diversity even in thought and speech, yet it enforces uniformity; this is due to how modern governments can feel more at ease with cookie-cutter types of people. Many modern Muslim movements have sadly made this mistake as well, forgetting the real pre-modern diversity amongst Islamic civilizations (India, Spain, Morocco, Egypt, all uniquely distinct yet normatively Islamic). Continue reading
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. Continue reading
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. Continue reading
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. Continue reading
801. (As mentioned): It may be that the Muslim civilians killed today [killed by all sides, but specifically by those claiming to do it for the sake of Allah] will be like the buried-alive girl who is asked why she was killed, so what will await the killers?
802. Take a lesson from how Allah relates the work of the magicians in the time of Musa (Alayhi as-Salaam) – it was very strong magic, they actually bedeviled people’s eyes. Analogous then today with matters like secularism, human rights theory, etc., Muslim preachers should not dismiss and belittle the effect of such endeavors, but tackle them while knowing their true worth. Continue reading
776. We should be careful not to make Takfeer of Muslims for sins they commit (even major sins) since this is the person’s right as an apparent outwardly Muslim (i.e., it is his right not to be anathematized solely due to sins), and also this practice is not part of Sunni ‘Aqeedah. This does not prevent us from speaking out against the very evil deeds some Muslims commit, even to the point of fighting them if necessary; even if they are killed, they would still be counted, treated, and buried as Muslims after death. Continue reading
751. The Christian may ask “(In the present case) what would Jesus do?”, but the Muslim asks “What did Muhammad (ﷺ) do?” So note the difference in approach, the different mandate each Prophet (Alayhi as-Salaam) had, and the amount of care taken in recording the life of the Prophet (ﷺ). Continue reading
726. The Muslims nowadays suffer from physical colonialism in some cases but also mental/spiritual colonialism. And often the spiritual and mental colonialism is much more lasting and damaging to the Iman of the Muslims; with physical invasion one can see there is a need to throw the invaders out, this need may not often be realized in the case of mental colonialism.
701. Why does the Qur’an mention Jihad in Maal before Jihad with the Nafs? Because in giving up the money, we are conditioning ourselves to let go of the Dunya, little by little. If we cannot even do this, then letting go of the Dunya all at once with our selves will be very difficult – even if we give up our lives, it may not be with the correct intention, and this would be the greatest loss of all.
702. (As was mentioned): The Hadith of Ukhuwaa and Iman is placing emphasis on Adamic brotherhood, not only on Islamic brotherhood, as mentioned by Imam an-Nawawi (RA) and others. So this is an indication to universal compassion not only Islamic compassion (that is, in the course of accepting that no one truly believes until he wishes for his brother as he wishes for himself). Continue reading
676. (As was mentioned): In surah az-Zumar (Chapter 39, Verses 71-75) there is a differentiation in the state of the dwellers of Paradise and those of the Hellfire. In the first case, it is an honor granted to them, in the latter it is debasement. This is also pointed out by the construction of the Verses themselves, where the gates of Hellfire are opened quickly for the disbelievers as a torment and humiliation, but the gates of Paradise are opened with glory as an honor for the believers.
677. One of the answers about eternal reward for temporal actions is that the intention of the believer or disbeliever is taken into account. Thus, it would be the intention upon which they died and hoped to believe in and carry out “eternally”, thus the punishment is meted out accordingly. Continue reading