With respect to actions of worship and the claim that people may not feel a spiritual opening while performing these actions, the truth is that there is supposed to be some Kulfa to it, some weightiness to these obligatory actions, due to their being at a certain time, with some restrictions and rules, etc. So it cannot be expected that one will experience only spiritual highs, one after the other, with no feeling of having strived at all.
There are different perspectives to Halal and Haram as a natural state within the approaches of Usool al-Fiqh. One is that there is no natural state, another that things are all forbidden except if there is a text saying they are Halal, and another that all things are acceptable unless there is a text making them Haram.
Istishaab relates to the above, of trying to find out the ‘Asl’ (i.e. the natural state) before the coming down of the Shariah so as to revert back to it when the rest of the methods of deduction have not given us a result.
There is to be fundamentally no difference in the good and in the spiritual chivalry we manifest to humanity, whether to Muslims or to non-Muslims.
If it is asked that why did Jibril (Alayhi Salaam) come in the form of the Sahabi Dihya al-Kalbi (RAA), one answer given is because the Prophet (ﷺ) is the greatest of the kings on Earth, and this was based on the Arab-Islamic custom in that time of sending Dihya (RAA) to the kings of the world.
Tilaawah is indigenous to the Qur’an, and there is an aspect of reverberation in this (analogous to the revelation coming as a ringing bell, as mentioned in a Hadith).
276. Of note: There are certain narrations mentioning that Ibn Mas’ud (RAA) had doubts about the Muawidhatayn being part of the Qur’an, or that ‘Ubay Ibn Ka’b (RAA) thought certain Du’as were actually part of the Qur’an, and a few other things of similar signification. We say these are solitary narrations, and such types of narrations cannot be used as proof in the field of determining what the Qur’an is or is not. This confuses many people among the lay Muslims, but if they understand what is the criteria for Qur’anic studies and what establishes a proof in this field, then there is no reason for such doubts to be held by any person. Continue reading
The fallacious argument that ‘Ali (RAA) was coerced and thus gave Bay’ah is contradicted by the principle that if the Khilafah is indeed established for a certain person (as the Twelver Shias claim about Ghadir and ‘Ali), then this must be announced and fought for publicly and explicitly regardless of circumstances. Doing otherwise and remaining quiet is in fact religiously sinful. We would say any “narration” brought up to justify such an attitude of quiet submission to what is said to be extreme evil is a violation of these principles, and cannot be attributed to the Prophet (ﷺ), ‘Ali (RAA) or others from among the Sahabah (RAA).