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(As mentioned): The dreams of Allah which are granted to many righteous people are a spiritual vision, other than the seeing Allah with the eyes in the Akhirah.
(As mentioned): The Wajib are those acts we do in which Allah shows His Love for us, and the Nawaafil are our declaration of love for Allah.
(As mentioned): Consider the case of Labid and Hassan ibn Thabit (RAA) two poets who are Mukhadhrameen (lived to a full age in Jahiliya then became Muslims and both were master poets). They would have known falsehood and would have known a fib if they saw it in the Qur’an. Additionally, Labid (RAA) did not recite a single word of poetry after becoming Muslim.
An interesting thing the (original) Arabs said was that the higher you are in character and worth, the more vitriol people will try to throw at you.
Everyone has something upon which their heart flutters, for some it is sports and their favorite team or whatever they love the most of these temporary concerns, but for Muslims it must be Allah and His Messenger (ﷺ) and their mention.
We can in reality not repay the Prophet (ﷺ) for the blessings bestowed upon us through him (ﷺ). Case in point is that we ask Allah to bless him and grant him peace. This is so, since we are nothing really and can do the Prophet (ﷺ) no favors at all. Even the most mundane of material things has its connection with the Muhammadan light and his reality (ﷺ).
The tremendousness of the Prophet (ﷺ) is partially seen when we consider that human beings’ worth and very definition is in relation to him (ﷺ) – since he is the perfect human (ﷺ).
(As mentioned): In the process of Wudhu’, we can become conscious of who we are, so that we know our weaknesses and sins, and subsequently Allah’s total Power over us.
(As mentioned): The Power of Allah is such that He miraculously made the Roman soldiers who had come to take Prophet ‘Isa (Alayhi as-Salaam) see all the disciples of ‘Isa as one (i.e. all of them were made to appear like him)– this was a Kashf (unveiling) of their internal state and how close they were to the message of ‘Isa (Alayhi as-Salaam).
(As mentioned): We see in the Quran that often the singular is used for truth and clarity while multiplicity is used for falsehood, confusion, etc. (examples: Nur vs. Thulumaat, Ru’yaa vs. Ahlaam, Siraat vs. Subul, etc.)
(As mentioned): An issue often brought up: Is the Prophet’s (ﷺ) birth mentioned in the Qur’an? The answer is that, yes, there is a strong allusion to it related to Surah al-Feel; this event was an anticipatory miracle of the coming of something enormous, and people at that time knew the grounds for an amazing event was being prepared.
We know the difference between people of the Dunya and those of the Akhira in how they present their worldly problems. One shows them as huge, but the others show them as very small since they know Allah is the goal and He is in control of their problems.
One should see the Prophet (ﷺ) with the spiritual eye, with Baseerah (penetrating insight), otherwise it will be like the disbelievers among the Quraysh and their vile calling the Prophet (ﷺ) as ‘Mudhamdham’ or ‘Ibn Abi Kabsha’.
(As mentioned): The issue of the first creation – pen, tablet, water or the Prophet (ﷺ) – is in fact probabilistic. We state our position while knowing there is a legitimate difference of opinion.
(As mentioned): With respect to the Prophet’s (ﷺ) genealogy we know up to a certain ancestor (normally mentioned as ‘Adnan), beyond that we only know that many generations were there, nothing is certain at all.
(It was mentioned): Within the Tafseer works it is mentioned that the Hajj is the explanation of Allah’s statement that He knew something about the humans which the angels did not know.
The Qur’anic phrase ‘Laysa ka mithlihi shay’un’, is in fact doing an extreme disassociation of Allah from anything created – not only images, but also from base thoughts, etc. because at the end, the reality based on other than Allah cannot properly represent Allah.
(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).
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.