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.
(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.
(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.
(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.
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’.
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.
(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.
(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): 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): 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.