With regards to miracles, one analogy given is that of the messenger of the King telling a doubting audience that if he truly is the King’s messenger, then the King will at this very instant rise from his chair and sit back down 3 times, totally out of habit. If the King does truly do this, then there is every reason to believe that he is the messenger of the King.

We acknowledge that for some of us, the spiritual journey to Allah is tough, but this is due to something missing within ourselves, not because the journey is actually difficult.

There are many more terrorist activities in the modern developed world than those reported. For example, if there is a shooting of federal agents due to internal workplace disputes, this is terrorism as per the definition, yet it is passed off as another category, or as a normal workplace shooting.

(It was mentioned): The…

(It was mentioned): The proper analogy for (wanton) suicide bombing (of civilians) is in fact seen in the Hadith of the man who killed himself after battle due to the many wounds he had on his body, the Prophet (ﷺ) saying that this man was in Hellfire.

The truth is that those…

The truth is that those who try to better the situation of Muslims worldwide by appealing exclusively to the current world-order and current zeitgeist are only perpetuating the problem for the Deen of Muslims. This current world-order does not at all favor Divine Legislation, or even the idea that God could possibly legislate on affairs of mankind. Thus, the abstract definitions of rights, responsibilities, etc., will be extremely warped when compared with proper Islamic definitions of these same terms, and some of the partial positive outcomes for Muslims that may have been achieved by actualizing the end-result of modern values will be more than thwarted by the negative effects these will have on the belief of Muslims at large.

The terms Kufr and Iman…

The terms Kufr and Iman (Disbelief and Belief) are in fact internal states, true; in outward matters we do use these terms for juridical rulings (marriage, burial, etc.) while the internal reality is for Allah to decide in the Hereafter. However, consider that saying “only Allah can judge me!” has connotations of both truth and misdirection at the same time – because no earthly judge is designating the person’s final abode to Heaven or Hellfire, but at the same time Allah through the revealed Shariah has allowed judges on this Earth to give verdicts connected to matters like permissibility of a person’s marriage or one’s burial place as they are connected with one’s Deen.

Some people have said that…

Some people have said that Allah sending Messengers to us would be frivolous, since all that they come with agrees with the mind. We say in response, it does agree with the mind and Prophets and Messengers (Alayhim as-Salaam) do indeed teach very important skills for this life (like writing, chain-mail armor, etc.); but they also inform us of the Ghayb (the Unseen), which we could never have stumbled upon by ourselves no matter how much we endeavored through rationality-only. At most we can establish the possibility of many of these points of belief, but not their absolute reality/occurrence.

There is Shar’i Bughd and…

There is Shar’i Bughd and Tabai Bughd. We hate the evil actions of people but the people themselves are to be treated with hope that they will change (i.e. we do not simply hate people divorced from their evil actions – like the doctor treating someone with cancer, even if he gives him medicines or chemotherapy which makes the person suffer, there is hope that the evil within the person will be removed).

The Bid’ahs which are religiously…

The Bid’ahs which are religiously allowed, they are there to promote the greater objectives of Islam.

(As mentioned): Consider the story…

(As mentioned): Consider the story of the Bedouin who grabbed the Prophet’s (ﷺ) neck harshly – he (ﷺ) only told the Bedouin to release him, he did not retaliate because he (ﷺ) saw that this man was in stress and also that this man’s natural demeanor was rough. Not only this, but after the Prophet (ﷺ) gave him sufficient money, he was advised to publicly praise the Prophet (ﷺ) after he had praised him privately, so that the Companions (RAA) would think well of this Bedouin, after thinking bad of him for the previous rough action.