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Allah's Pleasure, The Night Journey, Voice of the Voiceless

Issue 391 » August 25, 2006 - Shaban 1, 1427

General

Living the Quran

Al-Baqarah (The Cow)
Chapter 2: Verse 207 (Partial)

In Pursuit of Allah's Pleasure
"And of men is he who would give himself away to seek the pleasure of Allah."

Strive to become Allah's sincere devotees. There should be no worldly act that is not done as an act of servitude to Allah, not even such acts as sleeping, eating, dressing, speaking and laughing. The Prophet, blessings and peace be upon him, engaged in all these acts. But he was God's devote par excellence. As a consequence of that, every aspect of his life, even the most ordinary of chores, was an act of devotion to Allah.

Without such spirit, even the most religious of acts - prayers, reciting the Quran, martyrdom, and infaq (spending in the way of Allah) - would all be merely worldly acts. Imbued with this spirit of total dedication, even the smallest religious act, and all acts of worldly life, would stand heavy in the scale of Divine Justice. If you are able to achieve this state of sincerity, even a little effort would suffice in imparting the colour of Allah in your life and soul. All the evils of the world - in men's souls, in their lives, in their mutual relationships - have their roots in lack of sincerity. Lack of sincerity in matters pertaining especially to religious activities leads to very ill effects.

Designate your niyyah (intent) purely for Allah and strive always to keep it so. This brief and simple prescription is the gist of true religious faith and of the desire to shape your life completely according to that mould. It is also the most effective formula to remember Allah at all times. This is the perpetual dhikr (remembrance), one that suffices for all occasions.

Source:
"Dying and Living for Allah" - Khurram Murad, p. 37

Understanding the Prophet's Life

The Night Journey

Al-Isra was a land-to-land journey that Allah Almighty caused His Prophet (peace and blessings be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah's Sacred House to Al-Aqsa Mosque.

Al-Miraj was a land-to-heaven journey from Jerusalem to the heavens. It was a journey to a place that no human being other than the Prophet (peace and blessings be upon him) had ever reached [or has reached since]. It was a journey to the Lote Tree of the utmost boundary, whose place only Almighty Allah knows.

Such two journeys were a turning point in the Prophet's life and in the course of his call in Makkah, especially after all the suffering he (peace and blessings be upon him) had faced at the hands of the Quraysh.

Allah Almighty wanted Al-Isra and Al-Miraj be an alleviation and relief to His Prophet (peace and blessings be upon him). He Almighty wanted to tell His Prophet that if the people of the earth had let him down, the people of heaven were there to support him; if the people of the earth had rejected his call, Allah Almighty would receive him and His Prophets (peace and blessings be upon them) would follow him and he would be their imam.

We must believe that Allah Almighty is with us and that He Almighty will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.

That journey was an honour and compensation to the Prophet (peace and blessings be upon him) from Almighty Allah. It was also a preparation for him to the following stage of his call. A few years later, he (peace and blessings be upon him) would migrate to Madinah, where he (peace and blessings be upon him) would lead a life of strife and jihad and confront the Arab tribes and other parties that would stand as one man against his international call.

Prophet Muhammad's being received by other Prophets of Allah Almighty in Al-Aqsa Mosque and his leading them in Salah (ritual Prayer) there indicates that leadership was moved to a new nation and to a new Prophethood.

Source:
"Al-Israa’ and Al-Mi`raj: Everlasting Lessons" - By Yusuf Al-Qaradawi

Blindspot

The Voice of the Voiceless

Western Muslims, who are still for the most part of immigrant origin, must not forget where they come from and the road that has led them to Northern societies, in the name of their principles and their history. They must indeed be concerned with the affairs of their society - with justice, law, unemployment, violence, and so on - but, at the heart of industrialized societies, they must also remain the conscience of the South. Dictatorships, the state of total decay of societies and economies, endemic poverty, illiteracy, and the daily death of millions of human beings as a result of a world order that sows terror are the realities that bear evidence against the way the planet is currently managed. We have to be the friends and partners of anyone in the West who denounces the horror, and we must call for the world to be changed.

It is said that it is necessary to develop a critical mind capable of taking account of things. The West is neither monolithic nor demonic, and its phenomenal achievements in terms of rights, knowledge, culture, and civilization are realities that it would be unreasonable to minimize or reject. At the same time, we must think clearly and know how to be critical of economic or strategic policies imposed by the North that are suffocating whole societies, compromising with heartless torturers, and promoting the veritable cultural colonization of underdeveloped countries with the help of the demeaning products of modern Western culture.

To be the voice of the voiceless today is a moral imperative. Defending all the forgotten people of the continent of Africa, the Palestinian resistance, the rights of the Chechens and the Tibetans and all the oppressed peoples of the world is the most explicit expression of our fidelity to our principles and our ethic.

It is not a question of being interested only in international situations in which Muslims are implicated, as it may appear today. We have seen that all situations are interconnected and that international politics have an immediate impact on domestic realities. So we now need to build a global vision of our problems, and it is more important than ever to decide who our partners are in this struggle.

Source:
"Western Muslims and The Future of Islam" - Tariq Ramadan, pp. 171-173