401. An issue we must pay attention to is the “conflict of interest” between the conclusion that the miraculousness of the Qur’an would have on one accepting this statement, and the previously held beliefs of those who are talking about this matter. We normally hear of the alleged ‘bias’ that we Muslims have when talking about the Qur’an as the revelation from Allah, but we should also pay attention to those from the non-Muslim side who while assessing the Qur’an, would not utter the full impact that the Qur’an had on them in all its aspects. Continue reading
The person should beat his inner desires, the base desires, into submission. One problem for many of us is that we take a conciliatory approach towards our base desires and thus put ourselves on the path to endless personal and social problems.
(As was mentioned) One should see his friends and brothers as better than himself, based on Yaqeen (i.e. my knowledge is that you are certainly better than me). Only then will he benefit from his friend or brother.
The general rule is: No one can succeed in reaching the end of the path towards Allah except through the company of one who has already succeeded. This is why generally a human teacher is required (and not only in spirituality, but in all Deeni endeavors).
Important point is that one may be arrogant towards the troubles of rich and famous people looking down on them or making fun of their problems. Yet, we must think, what would be our situation if we were laden with that much money, power, or fame, is it not likely we might have failed that test? Thus, we have to be careful of this self-righteousness of the materially less well-off towards the rich and famous, as it has its own dangers and is religiously forbidden, just as looking down on the oppressed or materially less well-off is forbidden.
We as Muslims do affirm with certainty the Ahkam ar-Rububiyya (that is, the rulings related to Divinity such as what it necessary, possible, and impossible to attribute to Allah) while at the same time saying that knowledge of Allah’s Haqiqah (i.e. True Nature) is definitely beyond us.
Fearing the Hellfire is a valid motivation for good actions, yet loving Paradise is a higher motive; and even higher than both is love for Allah, even though this last motivation (considered in itself) is difficult for most to act upon. Now, we should not be fooled by those who claim to act based on their love for Allah, yet indulge in breaking the Shariah – this is not love for Allah, this is love of the lower ego, since the true lover of Allah rushes to do exactly what Allah has commanded him to do.