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It is said that Ibn Abbas (RAA) saw Jibril (Alayhi as-Salaam) 3 times, it is said the third was a reason for his blindness (since the angelic vision is so intense, for us normal people it may pierce physical vision itself).
There is a distinction between doing something “Lillah” (for Allah) and “Billah” (by means of Allah); this is reflected in the difference between the Abrar and the Muqarrabun.
We have Tawbah, Awbah and Inaabah. The first is repentance from the sin, then repentance from the evil qualities the sin emerged from, and finally repenting from all other than Allah.
Understanding the very nature of this lonely world as imperfect is crucial to understanding the Test we are undergoing; without this, people easily lose faith even, or at the very least are dissatisfied and unable to show patience through their lives.

Thus, there is a base level of Sabr that everyone must have; this includes being ready to do all the obligations regardless of the Fitan (trials) one faces, and also never ever despairing of good. These and related matters are obligatory for our hearts to adhere to.
Alhamdullilah has many meanings one of which is that ALL Praise is Allah’s; so much so that even if someone praises a creation for something they did well, that Praise is actually owned by Allah.

It is also said that the Eternal Speech wherein is pointed the words Alhamdullilah is comprehended only by Him (Exalted be Allah) – that is, as much as creation may try, they never can possibly know what Alhamdullilah really means.
The nature of this world is Fanaa’ (withering away) and associated intrinsically with this is disappointment. However, note that Islam has Allah as the Real, the True Existent. This is very much unlike certain ideologies which leave it at the world being unreal and withering away, but make no statement about the Divine Reality.
(As mentioned): The treaty of Hudaybiyah opened up many doors for conversions of people into Islam precisely because Islam and being Arab became synthesized. This is an important lesson for our own time as well, and how Islam can be and has become the indelible identity of many nations.
In the injunction for Siyaam, Kutiba has been used instead of Katabtu, the ‘Ulamaa say this is because Allah knows this is hard upon us, so it has been presented in a gentle manner (that is, the passive voice has been used, instead of the first person active verb indicating the command).
We should be careful that our perceptions of the Prophet (ﷺ) are not so distorted that they are merely projections of our own egos unto something we conveniently call “Muhammad”. We of course do want to think the best of the Prophet (ﷺ), but this has to be based on who he (ﷺ) truly was, not based on what we imagine or what we would like him (ﷺ) to be based on modern sensibilities or local pressures.
The Isnad methodology in the Islamic tradition is basically the connection one has with the elders of the community who learned an important aspect of the religion, be that Hadith, Quran, Tassawuf, etc.
A sign that Allah is pleased with us is that we are pleased with all the things destined for us as they unfold in our lives, the good things and the bitter things.
(As mentioned): The rule is that if you don’t get on the bus (i.e., convert to Islam), your matter will be dealt with by Allah in the Akhirah, the Hereafter; but once you get on the bus (become a Muslim) then follow the traffic and the municipality rules, don’t start playing with the system, consequences are there in this world as well, not only in the Hereafter.
(As mentioned) One thing academically inclined people (Shuyookh) can try to do if they feel “puffed up” is to volunteer for youth programs, since in such cases, the academic knowledge has its use, but not in such a strong manner as in the classroom, plus one may need to play with children and so forth, and academia is not relevant in this latter case.
It seems one point with miracles as seen in Islam is that there is no “predictive power” behind them (as per the scientistic conception of “prediction” and how prediction is central to scientific inquiry). This is an important part of the “paradox” we need to consider when talking to skeptics: The “predictive power” of scientific models versus indubitable reports of miracles.
(An admonition): We often tell people Ramadhan is about having empathy with the truly hungry – but how can this be true when we fill our Iftar plates with food we will eventually throw away (at least ½ of it in many cases!!)? – it seems ludicrous we would even talk about empathy for the poor while having such negligent lifestyles.
We rightly talk about the need to establish justice and that this starts at home; in fact it starts in one’s own self, knowing what the rules of Islam are outwardly and inwardly, and doing one’s best to apply them, so as not to commit injustice towards what Allah has legislated for one’s own self.
What to say when parents themselves become worried that their children have become more religious??- how will the Ummah face its problems moving forward when this is the situation often observed from the “elders” of the Muslim community?
Justice must be meted out for Allah’s sake only, otherwise even that act of “justice” is spiritually blameworthy.
The 7 types of persons shaded under the Throne of Allah have Afterlife benefits no doubt; yet there are benefits for themselves and for society in this world as well, if people with these traits exist within an Islamic land.
We should understand that liberalism, secularism and atheism are seen as axiomatic pillars in many lands where Masajid are built, even in Muslim-majority countries. So we have rejection of authority, private religion at most, and strict naturalism as the founding assumptions even when Muslims are given a few “privileges” (which is also why such “rights” are always one election or parliamentary session away from being stripped away from Muslims).