We should take heed of the story of Imam Ibn ‘Uyaynah (RA) and the one who left him due to a perceived rudeness; the question becomes, have they actually left the immense benefits awaiting them due to this relatively minor issue of rudeness? We can only say: Subhan Allah, they have lost a lot of goodness in here.
We need to be creative as well as knowledgeable when dealing with the Shubuhaat [doubtful points] of the disbelievers, because the opponent has many ways of clouding the important issues and of using circumlocution when addressing or debating matters.
We know of the Hadeeth about the works of the Children of Adam whose recompense continues even after their death. This applies even while the person is alive. Thus, we should not belittle or ignore things like teaching people how to pray and how to carry out their obligations, teaching them obligatory knowledge in general, and so forth. All that is passed down of this knowledge to others, its recompense will also be written down for the one who originally taught it. So it is not like that only by writing a book which will be read after we die we are going to gain benefit in the Barzakh and the Akhirah.
There are different levels of interpretation of the Quran: This is why we have the Ayah (Kullu Man ‘Alayha Faanin) to signify the ephemeral nature of the world. As understood by some Awliyaa’, they take it also to mean that they will use everything transient and vanishing in this world in order to reach Allah, who never goes away.
1. There are people who say that, in the case of the proof for the Existence of Allah, they see a problem: they say suppose the ‘infinite regress’ were to be done without time as a parameter, then what would we say? From what I understand, we say this ‘infinite regress’ is “conceptually successive”, insofar as the exact dimensions are not important, except the fact of acknowledging that they are indeed limited dimensions. Thus, even if we say there is a dimension within the Universe even more basic than time or space, then the impossibility of infinite regress will apply to this more basic dimension; there is no contradiction or oversight at all.
2. Take benefit from the books of such luminaries as Shaykh Mustafa as-Sabri (RA) and Shaykh Muhammad Zaahid al-Kawthari (RA), their writings are very much relevant to the problems we Muslims are facing in this day and age, both in terms of the ‘Aqli challenges and distortions of Naqli knowledge. Continue reading
In connection with the arrogant person who thinks he is in charge of Heaven and Hellfire, it seems that, and Allah knows best, we have one of the secrets as to why people do go to Hellfire: This is the nature of the person at the time of dying, that he is arrogant and does not accept the Existence of Allah insofar as Allah is the Being who uniquely controls the fate of all creatures, as the One whose Orders determine who enters Paradise and Hellfire; thus, it seems that in here we have an important intersection between arrogance of the slave, fate/destiny as commanded by Allah, and the Normative Orders given by Allah [This definitely needs much more consideration and explanation, but it seems to be an extremely important point].
People should understand the huge care that the Prophet (ﷺ) will have for the rest of humanity and for the believers – consider that even friends and family members will not care about one another, and other Prophets (Alayhim as-Salaam) will care about themselves as is clear from the Qur’an and the Ahaadeeth – but only Muhammad (ﷺ) will say that he is up to the task for supplicating for the commencement of the Day of Judgment and of people entering Paradise [both as products of his intercession with Allah the Exalted – so there is the love of Allah for Muhammad (ﷺ), and the love of Muhammad (ﷺ) for humanity and his Ummah].