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Three Laughs And Three Tears

ABU Al-Darda (may Allah be pleased with him) said, “Three (people) make me laugh, and three make me cry.

Those that make me laugh are

1. A person who puts his hopes in this worldly life while death pursues him,

2. A person who is heedless (of his Lord) while (his Lord) is not heedless of him, and

3. A person who always laughs while he does not know whether he has pleased Allah or angered Him.

What makes me cry is being separated from my beloved:

1. Muhammad and his party (the Companions),

2. The horrors of the time of death, and

3. Standing in front of Allah on the Day when the secrets will be revealed and I do not know if I will then go to Paradise or Hell?”

– Ibn Al-Mubarak, Al-Zuhd wa Al-Raqa’iq.

The Greatest Delight: Ridwaan Allah And Looking At His Face

“Some faces that Day will be Nadhirah [shining, radiant], Looking at their Rabb.” [75:22-23]

Ibn al-Itheer said, “Seeing Allah is the ultimate joy in the Hereafter, the most precious gift of Allah. May Allah (swt) help us reach that goal.” [Jaami’ al-Usool, 10/557]

Abu Sa’eed al-Khudri reported that the Prophet (saw) said that “Allah will say to the people of Paradise, “O People of Paradise! They will say, “We are at Your Worship, our Rabb, and all goodness is in Your hand.” He will say, “Are you content?” They will say, “Why should we not be content, O Rabb, when you have given us what you have not given to anyone else of Your Creation?” He will say, “Shall I not give you better than that?” They will say, “O Rabb, what could be better than that?” He will say, “I grant you My pleasure and I will never be displeased with you after that.” [al-Bukhaari and Muslim, Mishkaat al-Masaabeeh]

Muslim and at-Tirmidhi reported from Suhayb ar-Rumi that the Messenger of Allah (saw) said: “When the people of Paradise enter Paradise, Allah will say: “Do you want anything more?” They will say, “Have You not made our faces white [i.e. honored us]? Have You not admitted us to Paradise and saved us from the Fire?” Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Rabb, may He be Blessed and Exalted.”

One report adds, “Then the Prophet (saw) recited the aayah, “For those who have done good is the best [reward i.e. Paradise] and even more [i.e. the honor of glancing at the Countenance of Allah]…” [10:26]

Thus seeing the Face of Allah (swt) was interpreted as part of the “more” [mazeed] which Allah has promised to al-Muhsinoon [those who have done good]:

“There they will have all that they desire – and We have more [for them, i.e. a glance at the All-Mighty, All-Majestic.” [50:35]

This is a joy and honor that will be denied to the Kuffaar and Mushrikeen:

“Nay, surely they [evildoers] will be veiled from seeing their Rabb that day.” [83:15]

Imaam Maalik ibn Anas, the Imaam of al-Madinah, used this aayah as proof that “Looking at their Rabb” [75:23] literally meant they would see the face of Allah, as some had interpreted it as meaning the people would be waiting for their reward. Maalik said, “They have lied…. The people will look at Allah on the Day of Resurrection with their own eyes. If the believers are not going to see their Rabb on the Day of Resurrection, why did Allah (swt) say that the kuffaar would be veiled from Seeing Him?” [See Sharh as-Sunnah, Mishkaat al-Masaabeeh, 3/100 no. 5662]

at-Tahhaawi, the great Hanafi Imaam, said in his “al-‘Aqeedah at-Tahhaawiyyah”, “This seeing [Allah] is true, something that will happen to the people of Paradise; it is not necessary to attempt to define it or describe how it will happen. It is mentioned in the Book of Our Rabb [75:23]. The way it will happen is according to the will and knowledge of Allah and we have to believe in it as it was narrated from the Messenger of Allah in the saheeh hadith. We should not interpret it according to our own inclinations and opinions, for no one is sound in his deen except the one who submits fully to Allah and His Messenger. What is ambiguous should be referred to one who has knowledge (i.e. a scholar)” [Sharh at-Tahhaawiyyah, 203]

Functions Of figures Of Speech In The Qur’an

THE Holy Qur’an abounds with figures of speech that are used for different rhetorical and communicative purposes. In this article, we shall study some of the major purposes:

• To create a sarcastic picture: The Qur’an usually uses some images to criticize those disbelievers who either refused to believe in Allah or fought and oppressed His prophets. The purpose of such images is to stress the importance of true faith, “The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e. to obey its commandments and to practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, verses, signs revelations) of Allah. And Allah guides not the people who are Zalimun (polytheists, wrong-doers, disbelievers).” (Qur’an, 62:5). The negative tone of the verse helps to instill that picture in the reader’s and listener’s mind.

• To draw a picture of the Hereafter: One of the facts that the Qur’an frequently deals with is death and the Hereafter. The Qur’an focuses on showing how believers’ faith and piety are to be rewarded and how disbelievers become panicky for fear of eternal punishment. Such facts are conjured up through figures of speech, especially similes, which transfer the readers of the Qur’an from this world to the other world, “They will come forth – their eyes humbled – from (their) graves, (torpid) like locusts scattered abroad.” (Qur’an, 54:7)

• Exemplification: One of the functions of the figures of speech employed in the Qur’an is to cite examples that teach a lesson, clarify a ritual, draw a picture etc…. Such examples bridge the gap between the listener or reader of the Qur’an on the one hand and the intended meaning, on the other, “For Him (Allah, Alone) is the Word of Truth (i.e. none has the right to be worshiped but Allah). And those whom they (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an error (i.e. of no use).” (Qur’an, 13:14)

• To simplify abstractions: An abstract concept is something that cannot be perceived by the senses. Understanding an abstraction requires simplification, explanation and exemplification. Many figures of speech in the Qur’an are used to bridge the gap between the abstract concept in question and the reader or listener, “As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account.” (Qur’an, 24: 39)

• To express a psychological state: The Qur’an, due to being full of characters and stories, draws pictures of prophets, angels, believers, unbelievers … etc. Many verses in the Qur’an express the psychological state of some characters such as of Moses’ mother when she fears for her son lest he should die or be killed when parting from her, “And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.” (Qur’an, 28:10)

• To give a picture of God (divine entity): Some images in the Qur’an, called anthropomorphic images, are used in the Qur’an to draw a picture of God’s benevolence, mercy, love etc. Such images bridge the gap between believers and their idea about God, “Verily, those who give Bai’ah (pledge) to you (O Muhammad peace be upon him) they are giving Bai’ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward.” (Qur’an, 48:10)

– By Dr. Khaled Tawfik

The Best Thing To Do At Different Times

One problem many of us face is that we want to do so much at once, and thus become overwhelmed in our thoughts trying to establish exactly what we should be doing and what our obligations are at a given point in time.

This leads us to focus on what we can’t accomplish more so than what we can accomplish. This can be well and good, and as Ibn Al-Jawzi said, a person can be rewarded for his intentions more than for his actions.

However, the point of intending is to be productive and extract something physical from that intention.

Part of being productive is to have a methodical approach as to when to focus on what. For example, if your worship and intentions for specific efforts are organized and you properly place your focus where and when it should be, you’ll find yourself accomplishing much more as a Muslim, no matter if you’re a teacher who teaches, a caller to Allah who motivates, or an ordinary worshipper who simply wants to get closer to your Lord.

Ibn Al-Qayyim wrote: “They say that the best worship is to do what will please the Lord at every time in accordance with what that particular time calls for.

“So, the best act of worship during the time of Jihad is Jihad, even if this leads to abandoning certain rituals such as night prayer, fasting, etc. In fact, this applies even if you are to not pray a complete obligatory prayer as you would in times of safety and calm.

“And the best thing to do when you have a guest, for example, is to see to his rights as a guest and to preoccupy yourself with that instead of the recommended rituals you would usually engage in at the time. Such is also the case in fulfilling the rights of your wife and family.

“The best thing to do during the early morning hours is to be preoccupied with prayer, Qur’an, du’a, remembrance of Allah, and asking His Forgiveness.

“The best thing to do when teaching a student or ignorant person is to completely turn your attention towards teaching him.

“The best thing to do during the call to prayer is to leave whatever rituals you are engaged in and to occupy yourself with repeating after the mu’addhin (one making the call).

“The best thing to do during the five prayers is to try your best in carrying them out in the best possible manner and to rush to perform them right away, and to go out to the mosque – even if it is far – is better.

“The best thing to do when someone needs help physically or financially is to engage yourself with helping that person, relieving his distress, and to place this as a priority over your private worship that you’d usually be engaged in.

“The best thing to do when reciting the Qur’an is to have your heart and mind present in order to reflect over and understand it as if Allah is personally addressing you with it. So, to have your heart present to understand and reflect over it and to have the zeal to implement its commands is greater than the attentiveness of the heart of one who has received a message from the ruler to that message.

“The best thing to do when having attendance at ‘Arafa is to exert yourself in being humble before Allah, making du’a, and remembering Him, instead of fasting.

“The best thing to do during the first 10 days of Dhul-Hijjah is to increase in worship, especially saying ‘Allahu Akbar,’ ‘La ilaha illa Allah,’ and ‘Alhamdulillah.’ This is better here than the Jihad that is not an individual obligation.

“The best thing to do during the last 10 nights of Ramadan is to stay in the mosque and to seclude oneself in it without mixing with others and being distracted by them.

“The best thing to do when you have a brother who is sick or dying is to visit him, attend his funeral, and to prefer this over your private worship or social activities.

“And the best thing to do when a disaster befalls you or when people hurt you is to fulfill the obligation of having patience while continuing to interact with them and not running away from them, since the believer who mixes with people and is patient despite their harm to him is better than the believer who doesn’t mix with them and isn’t harmed by them.

“And the best thing you can interact with them in is whatever is good, and this is better than to seclude yourself from them in such a case.

As for bad things, it is better to seclude yourself from them in such a case. However, if you know that mixing with in this case will help remove or reduce the bad, it is better to mix with them than to abandon them.

“So, the best thing to do in every time and situation is whatever will please Allah at that particular time and situation and to focus on the foremost obligation at that particular time and whatever it necessitates and requires…” (Madarij As-Salikin, 1/188)

While Ibnul Qayyim’s words above mention specific actions, it is the larger picture that is underscored. The attitude he is promoting here is to focus on what’s in front of you and needs to be done then and there, as this is the best way to please Allah in that particular situation.

If you employ this attitude in your day-to-day activities in general and your service to Allah and Islam in particular, you’ll find that you’ll get much more out of yourself.

Quran Is The Greatest Gift From Allah

Why do they not study the Quran carefully? Do they have locks on their minds?

QURAN IS THE GREATEST GIFT FROM ALLAH (SWT) BECAUSE:

  • A book that is full of answers
  • A book that makes you cry
  • A book that makes you notice how much harder you can try
  • A book that makes you realize what true love really is
  • A book that gives you direction for all of life’s tough biz
  • A book that gives you hope that someone somewhere is watching over you
  • A book that was revealed to our beloved prophet over a period of 23 years
  • once you put faith into this book you can handle worldly fears
  • A gift sent down from heaven
  • A treasure from above
  • Written proof that shows us how blessed we are with Allah’s love.
  • A BOOK IN WHICH THE MASTER OF WORLDS AND HEAVENS PROMISED/CLARIFIED IN THE FOLLOWING COMMAND……

(17:41) We have explained (things) in various (ways) in the Qur’an, in order that they may receive admonition, but it only increases their flight from the truth.

(17:89) And We have explained to mankind, in this Qur’an, every kind of similitude, yet the greater part of mankind refuse (to receive it) except with ingratitude […]

(39:27) And verily We have coined for mankind in this Qur’an all kinds of similitudes, that perhaps they might reflect […]

(18:54) We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude, but man is in most things contentious.

(30:58) Verily, We have propounded for mankind in this Qur’an, every kind of parable […]

(6: 65) Behold how many facets We give to these signs, so that they might understand the truth […]

(7:52) […] For indeed We did convey unto them a Book which We expounded with knowledge (ilm) — a guidance (huda) and a grace (rahmat) for people who believe.

(6:114) Shall I seek other than Allah for judge when it is He who has revealed unto you (this) Book, fully explained [..?]

(2:219) […] Thus Allah makes plain to you (His) revelations, that perhaps you may reflect.

(3:103) […] Thus Allah makes clear His revelations unto you that perhaps you may be guided.

(6:97) […] clearly, indeed, have We spelled out these signs unto people of knowledge.

(6:98) […] clearly, indeed, have We spelled out these signs unto people who can grasp the truth.

(6:99) […] Verily in all this are signs (ayats) for people who will be convinced.

4:95. Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward;

18:29 And proclaim, “This is the truth from your Lord. Whoever accepts it let him accept it, and whoever rejects it, let him reject it.”

[39:29] GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know.

[16:89] The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.

31:6 But among people, there are those who invest their time in Hadith which is unfounded, so as to lead those without knowledge away from the path of God, making mockery of it (the Qur’an). For such there is a humiliating punishment in store.

(6:164) […]every nafs shall bear the consequences of its actions and no one can help him in any capacity

A Tool For Success

ONCE, THE PROPHET (pbuh) passed by a woman weeping beside a grave. He consoled her gently to be God-fearing and patient. (Not turning to look at her admonisher), she said to him: “Leave, for never have you been afflicted with a loss like mine.” (Silently, the Prophet (PBUH) left her be).

(Later, she was informed that her adviser had been none other than God’s Messenger (PBUH). (Mortified), She went to ask for his pardon: “I recognized you not, O Messenger of God.” The Prophet (PBUH), perfected his lesson for her: “Indeed, patience is in the very first stroke of a calamity” (Bukhary).

Three Days Later Is Not Patience
We are tried, from time to time, with varied tests and tragedies?” some as shattering as the loss of a loved one, others as apparently plain as controlling our anger. Yet be it devastating or slight, seldom is it that we exhibit the patience enjoined on us by Allah.. Much like the woman mentioned in the narration above, our tolerance arrives only after our crisis expires and a new mood transpires, when we realize that we are powerless to change Allah’s decree. And how often this comes, as in this report, when someone has reminded us of the full import of what we have done and said.

Patience is not an accident but a virtue that manifests by choice, nourished, as it is, by strong faith in Allah. It resides in our ability to hold our tongues when it is hardest to do so, on the one hand, and to inflict them with the words “to Allah we belong and to Him are we returning” (2:156) the moment calamity strikes.

Ascending to this level of patience is not easy. We are tested and tried, sometime in ways we never expect. The burden is heavy but never insufferable: “God tasks no soul beyond its capacity” (2:286). In His divine wisdom, Allah encumbers those of us who need it, just enough to make us feel our human limitation, only so much as to cause us to recall our need for Him, with the slightest sufficiency to bring forth our conscious decision to submit to and accept His will, whether for the first time, or to help us renew our faith..

Through tests, He instills in us a balance of fear and hope, an understanding of predestination and free will. Others, Allah burdens to increase their reward with Him to elevate them ever nearer to Him, for His love of them. A few suggestions follow on how we can train ourselves in patience.

Four Tips For Improving Your Patience

1. The first step to fixing any problem is to acknowledge that it exists in the first place “Indeed, Allah does not change a people’s condition until they change what is in their souls” (13:11).

2. Look for the silver lining. Remember that all humans are tested. This cannot be avoided. But we should shun the negativity we associate with our ordeals. How can we do this? Look for the means in which each trial can give you strength and make you a better Muslim. Said the Prophet, (PBUH): “Wondrous is the condition of the believer.. For, indeed, all his affairs are good for him. If something pleasing befalls him, be gives thanks (to Allah) and it is good for him. And if something harmful befalls him, he is patient and it is good for him. And such is only for the believer” (Bukhari).

3. Constantly remember the countless favors and blessing Allah has given you. Moreover, keep in mind that whatever issues you face, there are always others who have it much worse than you. Make duaa for them.

4. Place your trust in Allah and seek His help “Allah is with those who patiently persevere” (8:46). Commenting on this verse, Ibnul Qayyim remarked: “Allah has a special “with-ness”, or ma’iyyah, with those who have patience, meaning that He is present with them, protecting and supporting them.

So remember that the promise of Allah awaits those who hold firmly to being patient. Of them Allah shall say, on the judgment: “Indeed, this Day I have rewarded them for what they have endured patiently. It is they who are the (truly) triumphant!” (23:111).

(Courtesy: Al Jumuah Magazine)

Lessons And Moralities Of Fasting

RAMADAN is a month of discipline, self-control, patience, and good behavior. In Ramadan, Muslims are expected to gain the fruits of fasting, namely, piety and consciousness of Allah. In this context, Allah, Most High, says in the Glorious Qur’an : “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” (Al-Baqarah 2:183)

Also, He says: “And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude.” (Al-Furqan 25:62)

Life and death and the succession of nights and days have a purpose and that is to test us and to give us an opportunity to express our thanks and gratitude to our Creator and Sustainer. The month of Ramadan comes and goes. We must examine ourselves now and see what we have learned and achieved during this month. The test of success of this month lies in the effects it has left upon us as follows:

Discipline
We learn in this month how to discipline ourselves for the sake of Allah. We follow a strict schedule of eating and drinking. We are constantly aware that even in our such mundane activities as eating and drinking, we must follow divine injunctions. We change our habits in our daily routines because we learn that we are not the servants and slaves to our habits, but always the servants of Allah. Then after Ramadan, we have to keep this spirit of discipline in other modes of our life and must continue with our submission to the commands of Allah.

Renewal of devotional life
Ramadan renews our enthusiasm for worship and devotion to Allah. In this month we are more careful of our daily prayers and have special prayers at night. There is no religion without prayer and Muslims learn in this month how to strengthen and deepen their religious life.

Renewal of contact with the Qur’an
Ramadan and the Qur’an are linked together from the beginning. It was in this month that this divine message was revealed to Prophet Muhammad (peace be upon him). We are told that the Prophet (peace be upon him) was fasting when he received the first revelation. Fasting prepares the believers’ hearts to learn the Word of Allah. It is the most suitable condition for our spiritual and mental communication with the Qur’an. The Muslim Ummah pays more attention to the Qur’an in this month. This renewed contact with the Qur’an must help us in following its message.

Renewal of identity with the Ummah
Ramadan is not an individual experience only, but it is an experience in community. The whole Muslim Ummah fasts together in one and the same month. We identify with one another in our obedience to Allah. This gives us a new sense of togetherness and association. Ramadan teaches us that the Muslim Ummah is the community of piety and devotion to Allah and its members derive their strength from each other in deeds of piety and virtue. The bonds that are based on piety and virtue are the strongest and these bonds prove good for mankind. The strength of the Muslim community lies in its commitment to the values of goodness, morality and piety. Ramadan leaves an imprint of all these values upon the Muslim Ummah.

A fresh sense of care and sympathy
Fasting in the month of Ramadan helps us to understand the suffering and the pains of the poor and needy. By our voluntary hunger and thirst we realize what it means to be deprived of basic necessities of life. Ramadan is called the month of charity and sympathy. We learn how to be more kind and generous in this month. Many Muslims also pay their Zakah in the month of Ramadan.

Jihad or struggle
Fasting in Ramadan and Jihad both of them were prescribed in the same year, that is, the second year of Hijra in Madina. Fasting prepares for hardships and sacrifices. These are two important things without which Jihad is not possible. Muslims learn in Ramadan how to struggle against the forces of evil in their own selves, in the society around them, and in the world at large.

Taqwa
To summarize all the moral and spiritual gifts of Ramadan, we can say that Ramadan gives us the great gift of Taqwa (piety). Taqwa is the sum total of Islamic life. It is the highest of all virtues in the Islamic scheme of things. It means, God-consciousness, piety, fear and awe of Allah and it signifies submission to Allah and total commitment to all that is good and rejection of all that is evil and bad.

Signs of Allah

Signs of Allah in Birds
Allah says in the Holy Quran:
“Do they not see the birds suspended in mid-air up in the sky? Nothing holds them there except Allah. There are certainly Signs in that for people who have faith.” (Surat an-Nahl: 79)

A bird uses great energy when it takes flight because it has to lift all its body with its tiny wings. Yet, once it is up in the air, Allah has made it easy for it to remain aloft without expending too much effort. Birds can fly for a long time by allowing themselves to rely on the wind. This way, they hardly tire since they consume very little energy. When the effect produced by the wind diminishes, they begin to flap their wings again. By means of this feature Allah has given birds, they can cover very long distances and migrate to remote destinations.

It is interesting that birds’ legs, so slender and little in comparison to their bodies, can carry their entire bodies. It is amazing that so many muscles, veins and nerves can exist in such a slender leg! If birds’ legs were thicker and relatively more bulky, it would be more difficult for them to fly.

Almost all birds sleep on one leg. This does not upset their balance since their body weight is concentrated on this one leg. Allah has created birds with the features that enable them to maintain such a delicate balance.

The eyes of water fowl have been created for clear underwater vision. While we can’t keep our eyes open underwater for even 45 seconds, water birds can easily catch insects and molluscs in water as they plunge their heads into it. Since this is the only way for them to feed themselves, they must have clear vision underwater. For this reason, Allah has created a special structure in their eyes, which permits seeing underwater.

Signs of Allah in clouds
Allah knows that we need water. As a result, He created a system in the sky that produces water even as we talk, read, sleep, work and do other activities. This system is visible to us through the clouds.

Clouds are amazing creations of Allah. At least once in our lifetime we look at an airplane and say “Wow, how can that big thing fly in the sky?” But did we ever look at the clouds and wonder how they remain in the sky? Let’s compare the clouds and the airplanes. The airplanes have specific shapes and designs. If one of their wings break down, then the plane crashes. On the other hand, these clouds have no specific shapes or sizes. Yet, they can fly in the sky without a problem. In addition, the planes have to come down to the earth for re-fueling every once in a while. But the clouds can remain in the sky for months without coming down.

The airplanes are very heavy objects, however, the clouds are even heavier. An average cumulonimbus cloud contain enough water to fill 10,000 swimming pools! Now, that’s heavy.

Moreover, clouds provide us with shade during sunny days and let’s us see beautiful scenaries even in the sky. Did you ever thank Allah for these blessings?

Signs of Allah in a fly
The fly flaps it wings approximately 500 times per second while flying. In fact, no man-made machine could operate at such a rate, but would shatter and burn because of friction. However, neither the wings, muscles, nor the joints of the fly are harmed. Taking into account the direction and speed of the wind, it can fly in any direction without being diverted. Even with our current technology, man is very distant from producing a device with these extraordinary features and techniques of flight. Yet such an insignificant living being, which man brushes aside and pays no attention to, achieves something remarkable that man so far has been unable to achieve. Allah has given the fly all its outstanding characteristics and abilities.

Allah’s signature on mountains
Unfortunately, today many of the “smartest” people of this world deny the existence of God. Suppose one of them walks by a mountain and see that there is a tent on top of the mountain. Immediately he will think that someone went up there and made the tent. He won’t think that the tent formed itself. You and I also won’t think that some sticks came and dug themselves on the ground and then a cloth flew to it to form the tent. We will all think that someone went up there and made it. That is the mistake. We think that the small and simple tent on the mountain cannot form itself but we think that the huge mountain underneath the tent was formed by itself! This is how narrow our thinking has become.

Verily Allah is the creator of all things. Allah says in Surah Qaf Al Quran (50:7) “And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants).”

Al-Isra’: The Prophet’s Unique Journey

GLORIFIED (and Exalted) is He (Allah) Who took His slave (Muhammad, peace be upon him) for a journey by night from Al-Masjid Al-Haram [at Makkah] to Masjid Al-Aqsa [in Jerusalem], the neighborhood whereof We have blessed, in order that We might show him (Muhammad, peace be upon him) of Our Ayat (proofs, evidence, lessons, signs, etc). Verily, He is the All-Hearer, the All-Seer. (17:1)

Surah Al-Israa’ begins with glorifying Allah, the most fitting action to confirm the bond between Allah and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey. The Surah emphasizes the position of man as Allah’s servant. The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before.

It is important in this context that the status of man’s servitude to Allah should always be remembered.

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers that were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between Allah and any creature.

The Arabic text of this opening verse uses the verb Asra, which denotes “traveling during the night.” It is sufficient then to use this verb to denote the time of the action. Yet the verse adds the word laylan or “by night” to give an added sense of the still night and the ease of travel.

The journey from the Grand Mosque to Al-Aqsa Mosque was one chosen by Allah, the Compassionate Who knows everything. It provided a link between all monotheistic faiths from the time of Abraham and Ishmael to the time of the last Prophet, Muhammad (peace be upon them all). It also established a link between the holy places in all these religions. It seems that this unusual journey served as an announcement that the Last Messenger was the heir to the heritage of all former Messengers. His message staked a claim to all these holy places. Thus it becomes a journey that goes beyond the scope of time and place.

The opening verse describes Al-Aqsa Mosque as one with blessed environs. This description shows the blessings surrounding the mosque and flowing in abundance. This impression could not have been given with a direct description such as “the mosque which We have blessed.”

This is another example of the refined use of language characteristic of the Qur’an.

The Prophet’s night journey was a telling sign, and it was accompanied by others, as the opening verse says in stating its purpose : “…. in order that We might show him of Our Ayat…”. Covering the distance between the Grand Mosque in Makkah and Al-Aqsa Mosque in Jerusalem in a very short period that did not allow the Prophet’s bed to become cold is a sign of Allah’s power, whatever the means used to accomplish it. It opens our minds to new horizons in the universe and reveals latent potentials within mankind.

It shows that those human beings chosen by Allah to be the bearers of His message have the latent ability to receive whatever greater powers He wishes to give them. It is Allah Who has honored man, giving him a favored position among His creation, and endowed him with such potentials.

“Verily! He is the All-Hearer, the All-Seer.” He indeed hears and sees all that is beyond the reach of our hearing and seeing faculties.

It is especially impressive that the opening verse of this Surah starts with glorifying Allah: “Glorified (and Exalted) is He (Allah) Who took His slave for a journey by night.”

After defining the purpose of this journey, the Surah finishes with highlighting two of Allah’s attributes, perfect hearing and seeing that encompass all things.

This quick movement across purposes reflects the finest points of the expression used. The glorification is addressed to Allah Himself, and the statement about the purpose of the night journey comes from Him, while the description of Allah’s powers is made in the form of an indisputable statement. All these forms are combined in one verse so as to give their different imports.