Random Thoughts and Notes: Serial Arrangement # 1-500
501. An interesting interpretation of current events: It seems the purposeful and over-the-top insulting of the Prophet (ﷺ) often done as publicly as possible by some of our enemies in our faces, is a secular adaptation of some Christians’ attempts at intentionally obtaining “martyrdom through persecution” for their beliefs and practices, as seen from the time of Early Christianity onwards. Continue reading
476. An admonishment: We should take a lesson from all people who have strong beliefs- they are relentless in trying to voice their opinions about such beliefs, to let others know about these beliefs, and to change the geopolitical landscape towards the principles they believe in. They do not simply keep it to themselves; in their understanding, they are doing ‘Amr bil Ma’ruf and Nahy ‘anil Munkar’ – enjoining the ‘good’ and forbidding the ‘evil’ (so what is our problem in doing this based on the truth and correct principles which Islam has provided us with?) Continue reading
451. See how the early Muslims trusted Allah with every single material issue of theirs. But today we have much more money, yet (for example) many look for answers regarding the permissibly of putting their money in (explicitly) usury-bearing accounts. Ok, we know there is the legal aspect, but we should inquire, how come this became a question to begin with? Well, because many might not trust that Allah will provide for then, and have attached themselves so much to the world that they sincerely think they should turn to the doubtful or forbidden matters in order to merely survive. Continue reading
426. In previous eras of Islam, it was the case that everyone, scholars and laymen alike, would memorize the 40 Ahadeeth of an-Nawawi, and this was considered part of their normal education.
427. An important maxim: “Ma’ani Qabla al-Mabaani”. One should build meaning and have clear purpose before constructing the physical buildings. Continue reading
401. An issue we must pay attention to is the “conflict of interest” between the conclusion that the miraculousness of the Qur’an would have on one accepting this statement, and the previously held beliefs of those who are talking about this matter. We normally hear of the alleged ‘bias’ that we Muslims have when talking about the Qur’an as the revelation from Allah, but we should also pay attention to those from the non-Muslim side who while assessing the Qur’an, would not utter the full impact that the Qur’an had on them in all its aspects. Continue reading
376. It is asked that how can one reconcile the traditions mentioning that the Prophet ﷺ appears to people in their dreams in truth, with the fact that no two people have ever witnessed the Prophet ﷺ in the same form?
The answer is that the soul of the Prophet ﷺ is seen according to the dreamer’s spiritual reality – so depending on the purity or lack thereof of the person experiencing the dream (plus other factors of that person’s soul), then the Prophet ﷺ will appear to him in that form and manner. Continue reading
351. Someone asked me a while back why I was not saying much about the whole uproar that is going on in the world, for example the shootings and bombings in Europe, then the subsequent rise in Islamophobic feelings in many places, and as a continuation of this, what this has led to in terms of acts of vandalism and arson on Muslim places of worship, and even physical attacks, including murders of Muslims living in the West. Continue reading
326. It should be known: the nurturing of the Sahaabas (RAA) at the hands of the Prophet ﷺ was in itself an amazing miracle, since he ﷺ took those who were either very simple or very rough people and made them into conquerors of the world and universities in their own persons, only in the span of one generation, while this is something never before seen in the history of mankind. This I would say is one of the additional miracles of the Qur’an and of the Prophet ﷺ, and this cannot be ignored or sidelined as an evidence for Islam. Continue reading
301. Some ask that how can it be said that Arabic is the only language in which the miracle (and hypothetically the challenge) of the Quran was (or can become) actualized. One important reason is the greater declension of words one finds in Arabic which makes it possible to articulate complex meanings in fewer words. Also, the different forms that one verb root may take allows for multiple valid shades of meanings to be derived from one word or base, while at the same time a number of different words may have a common ultimate meaning. So basically this points to greater flexibility for classical Arabic as opposed to other languages. Continue reading