It is asked many times, how one can reconcile between fear and love. In fact, the best fear comes out of love for the Beloved, not to disappoint the Beloved. In the case of the slave and Allah the Exalted, it is the fear, not of being punished by Allah, but of losing the obedience to Allah. In here, the primary and in fact the only thing is obeying Allah regardless of punishment or reward, and the fear is of the heart becoming lax in worshiping Allah and in loving Allah with obedience. So we should keep note of this distinction, since it is quite different from the ‘fear of punishment’ we often hear about.
People sometimes say things about certain books of Islamic Aqeedah talking about how the material muscles or factors are given power by Allah to act- but it is obvious that this can only be a power given at the time of action itself, otherwise then the muscles or whichever associated organs would have to give rise to or create the effect by themselves after they have received this power from Allah, which is against the very concept of Allah in Islam.
If one does not contemplate his own inner state, this is a sign that he is arrogant – the process of introspection is always tied to humility.
Islam changed in a revolutionary way the whole concept of what it meant to be an Arab [to be an Arab by ethnicity versus being an Arab due to speaking the Arabic language].
Maqaasid ash-Shariah [Goals of the Shariah] are like the Usool of Shariah [Fundamentals of the Shariah]. After that comes the Usool al-Fiqh (and part of it are the Qawaaid al-Fiqhiyya (Jurisprudential Bases)), and then the Ahkaam of Fiqh (Rules of Fiqh) itself.
The Maqaasid ash-Shariah are: Protection of the Deen, of life (Nafs), of dignity (al-‘Ird), of intellect (al-‘Aql), and of property (al-Mal). Some discussion exists as to whether an-Nasl (lineage) is an added group or under life and dignity – also, certain scholars added al-‘Adl (Justice) as a Maqsad, since they considered that this concept was becoming eroded within their lifetimes.
Those who complain that they do not pray (perform Salaat) because they do not feel close to Allah, and would rather do something else, like Dua’ or philosophizing, etc. – a main problem of theirs is that they do not know Allah, or do not care for His Orders. If they knew Allah properly and cared for His Orders, their first priority would be to do what He obligates, to stand before Him in prayer, and by performing all other obligatory acts required of them.
We have the Hadith talking about taking the Quran and the Sunnah after the Prophet (ﷺ) (putting the authenticity question aside, since it is definitely a message deduced from the Qur’an). This is a general admonition the Prophet (ﷺ) gave to the Muslims. But when we come down to the technicalities of how to derive the Fiqh and ‘Aqidah tenets we must know what rules we are using, including what is the connection between the Ahadith books and the Sunnah on the one hand, and the Hujjiyah of the Sunnah in connection with the Qur’an. This is why the Usooliyun and the Mujtahid Fuqahaa have such an important role in Islam, even beyond that of the Muhadithin.
We hear many times that quality should be emphasized over quantity. This is true in its own realm, but there are other times in Islam when it is very much advisable to do efforts in great numbers, an example of this our reading of the Qur’an during the month of Ramadhan. Thus, quantity does have an effect, since trying to do something many times requires its own type of effort which definitely does bring the person qualitatively closer to the ultimate goal.
Among the special qualities of the Prophet (ﷺ) was that his touch on the chest of certain people was enough to make the disbeliever, hypocrite, or the person with doubts earn full conviction in his heart concerning the truth of Islam. That is, if the disbeliever, hypocrite, etc., had at least a modicum of interest in becoming a true Muslim and approached the Prophet (ﷺ), then this was one of his special miraculous ways of impacting such a person.
There is perfection in the Prophet Muhammad (ﷺ) being an Ummi’. The reason is that he (ﷺ) was taught only by Allah and only in the purest form. However for us, our minds make artificial associations based on the first impression of what we learn from human teachers. The example of this is ‘water’, if we first see it in a bottle, then we will not have learned ‘water’ as a pure substance, but rather ‘bottle of water’ as the material image pointing towards ‘water’. So we should understand the significance of the Prophet (ﷺ) being an unlettered or Ummi’ Prophet.