Today is 27th of Rajab..

In this date before 1431 years the prophet P.B.U.H go through one of the memorable events in the islamic history which is; The Isra'(the night journey) and the Mi`raj (Ascension).

[17:1] Glory be to Him, Who transported His Servant one night from the Masjid-i-Haram to the distant Temple, whose surroundings We have blessed, so that we might show him some of Our Sings: the fact is that He alone is All-Hearing and All-Seeing.

"The event referred to in this verse is known "Mi`raj" and "Isra"'. According to authentic traditions, this took place a year before Hijrah. In the traditional and biographical literature, its details have been related by a large number (25) of the Companions. Anas bin Malik, Malik bin Sa`asa`ah, Abuzar Ghifari, and Abu Hurairah (Allah be pleased with them all) have related details of the event. Besides them, `Umar, `Ali, `Abdullah bin Mas`ud...........(Allah be pleased with them) have also related some parts of this event.

In this verse, the Qur'an mentions only a part of the Journey, i.e., from Masjid-i-Haram to the Temple at Jerusalem. The object of this journey as stated here was that Allah willed to show His servant some of His signs. The Qur'an does not give any details other than this but we find further details in the traditions, which are to this effect:

One night the Angel Jibril transported the Holy Prophet on al-Buraq from Masjid-i-Haram to Masjid-i-Aqsa (the Temple). There the Holy Prophet offered his prayers along with the other Prophets. Then he took him towards the higher spheres, where he met some of the great Prophets in different spheres. At last he reached the Highest Place in the Heavens, and was received in audience by Allah. It was there that besides other important instructions five daily Prayers were prescribed. Then he returned to the Temple and from there came back to Masjid-i-Haram. During this Journey, according to many traditions, Paradise and Hell were shown to him. We also learn from authentic traditions that on the following day when he mentioned this event, the disbelievers of Makkah scoffed at him, and some of the Muslims also were skeptical about this.

The above additional details based on the traditions cannot be said to be against the Qur'an, for these are additions to the details given in the Qur'an; therefore, the details related in the traditions cannot be. rejected on the plea that they are against the Qur'an. Nevertheless, if one rejects any part of those details which are given in the traditions, one cannot be declared a renegade. On the other hand, if one rejects the details given in the Qur'an, one does become a renegade.

There are different versions of this Journey. Some say that this happened in a dream, while others are of the opinion that the Holy Prophet was fully awake and went on the Journey with his own physical body; some others say that it was merely a mystic vision which was shown to him. The opening words of this verse: "Glory be to Him, who transported His Servant..." however, clearly show that it was a super-natural event which was brought about by the unlimited power of Allah. It is quite obvious that if the event had been merely a mystic vision, it would not have been introduced by the words which imply that the Being Who brought about this event is free from each and every kind of weakness and defect. Again the words "transported His servant one night" also show that this was not a dream or a vision but a physical journey in which Allah arranged that the Holy Prophet should make observation of His Signs with his physical eyes. Therefore, one is bound to admit that this was not a mere spiritual experience but a physical journey and visual observation which Allah arranged for His Prophet.

It is strange that some people are of the opinion that this extraordinary journey could not be possible, but now when man with his limited-very limited power has been able to reach the moon, it is absurd to deny that Allah with His limitless powers could enable His Messenger to make this journey in the extraordinary short time it took.

Above all, the question whether a thing is possible or not, can arise only in the `case of human beings whose powers are after all limited, but such questions cannot be raised where the All-Powerful Allah is concerned. Only such a person who does not believe that Allah is able to do everything can raise objections against this wonderful Journey about which Allah Himself says that He transported His Servant one night from Masjid-i-Haram to Masjid-i-Aqsa. Likewise all the objections raised against the various details which are given in the traditions are frivolous, except two, which are plausible:

First, if we accept these details, then we shall have to admit drat Allah is confined to a certain place: otherwise there was no need that His Servant should be transported for this purpose to a certain place. Secondly, according to traditions, the Holy Prophet was enabled to observe Paradise and Hell where he saw some people suffering from torment. The objection is: why should sane people be awarded punishments or rewards before the Final Judgment after Resurrection?

As regards the first objection, it is true that Allah is Infinite by Himself, but in dealing with His creation, He employs those means which suit His imperfect creation not because of any limitation of His, but because of the limitations of His creation. For instance, when He speaks to any of His creature, He adopts the same limited mode of conversation as the addressee can understand, though He has limitless modes of speech. Likewise, when He desires to show some of the wonderful Signs of His Kingdom to a servant. He transports him to the place where the' Signs are to be shown. It is obvious that the servant cannot see at one and the same time the whole of the universe as Allah does, for Allah has no need to go to any place at all for this purpose but the servant has. The same applies to the appearance of the servant before the Creator. Though Allah is not confined to any locality, it is necessary for the servant to go to the place where His manifestations have been concentrated for his observation because it is not possible for the servant with his limited powers to go in His Presence in His Infinite Capacity.

As regards the second objection, it is based on the lack of understanding the thing: many of the Signs which were shown to the Holy Prophet were symbolical. For instance, a small hole from which a fat ox came out but could not go back into it, represented mischief personified. In the same way the adulterers were shown as if they had fresh meat before them but instead of that they were eating rotten flesh. Similarly punishments for evil deeds shown to him were only symbolic observations of the punishments in the Hereafter so that he might see in advance the things which would take place in the Hereafter.

In regard to the Mi `raj it should be kept in view that all the Prophets were enabled by Allah to see His Signs in the heavens and the earth according to their ranks. And for this purpose all the material curtains were lifted so that they could see with their naked eyes the unseen realities, to which they were required to invite the people.

This was done so that the Prophets could say with full conviction what they had seen with their own eyes. For this experience would distinguish there from a philosopher who bases all his theories on guess-work and cannot say that he bears witness to what he claims. In contrast to philosophers, Prophets could say that they bore witness to the things which they presented because they had seen them with their own eyes."

When life becomes of no value "story"

Because of the weakness in determining the goals, a person who forges instantaneous goals for his life, and works hard to achieve it, always finishes by saying: “is this all what is there”. In this context “Roger Merrill” mentions a story describing this matter:
“in one of driving training programs, a person came to me asking to tell me something. We went to a beautiful place, and started talking, when I looked to this person it was difficult to guess what kind of problem he wanted to talk about. He was good looking, in his fifties, he works as vice president of an international company, and has got a happy family. He was one of those who contributed effectively in this training program.
He started talking: “I felt unsatisfaction everyday we proceeded in the program, my problem began in the practices of the first day”.
He started narrating a part of his personal life. He grew in a small town in the western middle, he was a sportsman and a successful student, after that he went to the university, where he was active, he joined many clubs and associations, after that he got a big job, a wife, a child, traveling abroad, preferment, a new house, and another child, then preferment to vice president. I was listening to all this, waiting to know: what is the problem? Or in other word, what is the disaster that destroyed him, and turned over the world around him.
Finally, he said: “my problem is that my life is full of beautiful things (...) but when you asked us to think deeply to determine the essential things in the life, I was astonished, when I was young there was an issue, a goal, and meaning to this world (...) in recent years that meaning, that goal, or that issue disappeared from my life, feeling the security stupefied me(...)” ”.
This incident is a vivid example of the relation of the westerner with life and after life, and an evidence of the emptiness that he suffers from, because he follows his lusts, and seeks all kinds of pleasure.
Consequently, the westerner entered the third millennium, and hasn’t got answers for the issues concerning the unseen, so he became disappointed, and lives aversely “pain, suffering, death, and especially loosing the direction of life (…), so he has to work to establish new values in the next century, and has to choose his own direction for himself.
But how can he do that and he ignores God, the Hereafter, and religion,…?

from: "حدد غايتك" by Dr Baba ami med, translated by Djaber Nacer Bouhedjam from "Determine your Finality".

"Do not even go near fornication."

17:32 And go not nigh to fornication; surely it is an indecency and an evil way.

Tafsir:
32"Do not even go near fornication." This commandment is meant both for individuals and society as a whole. It warns each individual not only to guard against adultery or fornication itself but against all those things that lead to or stimulate it. As regards society as a whole the commandment enjoins it to make such arrangements as prevent adultery and eradicate the means and stimulants that lead to adultery. Therefore, the society should employ all those legal and educative means that help develop such an environment as prevents and eradicates indecency.

Ideal character

3:133 And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil).

3:134 Those who spend (benevolently) in ease as well as in straightness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).

3:135 And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults-- and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done.

3:136 (As for) these-- their reward is forgiveness from their Lord, and gardens beneath which rivers flow, to abide in them, and excellent is the reward of the laborers.

Messages to women

33:28 O Prophet! say to your wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing

33:29 And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward.

33:30 O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this IS easy to Allah.

33:31 And whoever of you is obedient to Allah and His Messenger and does good, We will give to her reward doubly, and We have prepared for her an honorable sustenance.

33:32 O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.

33:33 And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.

Verse of the Day

17:36 And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.

Deliver what bas been revealed to you

5:67 "O Messenger! deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message...".