Random Thoughts and Notes – Nos. 276-300

276.        Of note: There are certain narrations mentioning that Ibn Mas’ud (RAA) had doubts about the Muawidhatayn being part of the Qur’an, or that ‘Ubay Ibn Ka’b (RAA) thought certain Du’as were actually part of the Qur’an, and a few other things of similar signification. We say these are solitary narrations, and such types of narrations cannot be used as proof in the field of determining what the Qur’an is or is not. This confuses many people among the lay Muslims, but if they understand what is the criteria for Qur’anic studies and what establishes a proof in this field, then there is no reason for such doubts to be held by any person. Continue reading

Random Thoughts and Notes – Nos. 251-275

251.        We need to remember how, in the case of most scholars of the Muslims, many of their books if not most of them have been lost, or only partially passed down to us, and their existence is known only through citations found in existing books; of course, this is lamentable in a sense, but it  is also important to consider, since if one were to rely only on the books, one would get only a partial picture of the entire collection of the scholars’ viewpoints and reasoning process. This is also why in Islam the insistence is so much on the teachers as human beings who pass down the tradition, and not merely on books that one buys or finds in a library. Continue reading

Random Thoughts and Notes – Nos. 226-250

226.  One thing to keep in mind is three aspects necessary for speech: The words which are the conveyors of meanings, the meanings (the significations) that are being pointed to by the words, and their relationships. It is only in the Qur’an that the highest of these aspects has been reached in the same work, and this has been pointed out by the scholars of Arabic language as one of the clearest signs of the linguistic miracle of the Qur’an. And some scholars have mentioned that the blending together of the words and meanings is the Continue reading

Random Thoughts and Notes – Nos. 201-225

201.  The original libertines who lived within the Muslim community said that there comes a time when the worshipper or adept reaches such a height of divine love that all the rules of the Shariah drop from him (i.e. he does not have to do them), and he only has to think about Allah, and he is able to go to Heaven directly by his thoughts, and so forth. But this is an ugly thing to say and disbelief, since the Prophets (Alayhim as-Salaam) were never above the Shariah, and whatever of elevated positions or elevated places they reached was because Allah elevated them to that place, not because of their deeds. Continue reading

Random Thoughts and Notes – Nos. 176-200

176.  Contrary to what some deviants say, Paradise and Hellfire have already been created, and this is known from the text of the Qur’an where Allah mentions their current existence, since the Arabic points to the past tense (meaning it has already been created). Thus, there is no need to go from the literal past to a figurative future without a strong reason, and this strong reason is not forthcoming, neither from the primary texts nor from the arguments of our opponents. Continue reading

Random Thoughts and Notes – Nos. 151-175

151.  There are different types of ‘intention of the heart’, which are named: As-Saanih, Al-Khaatir, Al-Fikr, Al-Iraadah, Al-Hamm, and finally al-‘Azm. It is only this last stage, where the firm intention for accomplishing the act is present in the heart, when accountability is established.

152.  There is a difference between Ma’rifah (cognizance) and Imaan (faith). The first one only involves a knowledge (even a passing one) that a certain thing is in a certain way, while Imaan is the internal acceptance and declaration that it is as such – and thus, the category of Ma’rifah may not necessarily imply Imaan. Continue reading

Random Thoughts and Notes – Nos. 126-150

126.  Allah’s Attributes are not Him nor other than Him. Thus, these are meanings that are eternally true of Allah the Exalted – and thus, they are not entities or beings, they are ‘not Him’. If one were to say they were Him, then there are two potential problems, one of them that there would be multiple gods (because Knowledge would be an independent Eternal being, Power would be an independent Eternal being, and so on); or that Allah would not be a Being, but only an abstract Attribute or set of Attributes, and this is the ideology of Daoists, Hindus, and others, and this is impossible. Continue reading

Random Thoughts and Notes – Nos. 101-125

101.  The Ibaahiyah (i.e. ‘libertines’) were present in the Islamic society even in the beginning periods of Islam. And even though their arguments may have been more God-centered than what we see of libertines today, yet the main idea was the same, that everything is literally ‘Halaal’, and that there are no restrictions whatsoever. And again, the ‘Ulaamaa of the previous centuries were able to stand against them and neutralize their influence among the great masses of believers, unlike what we see today of the difficulties in getting our message across (this is what I personally see and feel). Continue reading

Random Thoughts and Notes – Nos. 76-100

76.  One matter that seems surprising about the modern-day approach to pushing the limits of humanity in what he can ‘progress’ in, and in unhindered accumulation of goods and pleasures, is that the lack of restraint is seen not only in spiritual and religious matters (which, since they are related to the Ghayb, may be dismissed by many), but even in those things related to this very visible material world. This is why developed and now even ‘developing’ countries have their financial institutions underpinned by usury, obesity-related health problems, even the destruction of the planet itself. Continue reading

Random Thoughts and Notes – Nos. 51- 75

51.  Those who say that Allah is not ‘like this body’ or not ‘like that body’ without saying that He is not a body at all, are basically opening the doors of catastrophe, for the correct thing to say is to deny ascription of bodies to Allah from the root, not to merely say that Allah does not resemble certain specific types of bodies [the inference being that perhaps there are other bodies He does resemble.] Continue reading