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"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."

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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
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On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
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“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Sunday, November 25, 2012

Why did Israel attack Gaza?

Why did Israel attack Gaza?


by : ABDÜLHAMİT BİLİCİa.bilici@todayszaman.com

The eight-day-long Gaza operation of Israel, which started with the missile attack that killed Ahmad al-Jabari, the leader of al-Qassam -- the military wing of Hamas -- has escalated the tension in the Middle East.


The number of people who died in the Gaza attacks has exceeded 160, including many civilians and some journalists, as well as the child of Jihad Mesheravi, photo editor of BBC Arabic in Gaza. More than 80 public and security institutions were targeted during the Israeli attacks in Gaza. After the start of the attacks, the citizens were advised to stay inside their homes, and schools and workplaces were shut down. Rockets were fired from Gaza in response to Israeli attacks; five were killed by these rockets in Tel Aviv.

The changing balance in the Middle East, the involvement of Obama and Islamic countries including Egypt in the matter and the ability of Hamas to do damage in Tel Aviv due to its new missiles have all prevented a great catastrophe like the one in 2008. The casualties in the recent Israeli military campaign have remained relatively limited compared to the level of destruction and number of casualties in the Operation Cast Lead in 2008, which lasted 33 days and in which 1,500 Palestinians were murdered and the complete infrastructure of Gaza was destroyed. There is now an American president who was elected despite Israeli attempts and who would pursue a more independent policy in White House. The Arab Spring process that started in Tunisia has also destroyed many regimes that were formerly friends of Israel in the Middle East. There is a huge tension with Iran. A different political balance may emerge in Syria at any minute; this is important because this neighbor of Israel has never posed any serious problem for Israel over the past four decades. Winds of change are blowing in Jordan.

Recent public surveys conducted in Israel -- which will have early elections on Jan. 22 -- show that the Netanyahu-Lieberman alliance will experience no problem winning the elections again. This means that Israel does not need to stage a military campaign to attract domestic political support.

So what is the meaning and goal of the Israeli attack in Gaza? There could be three consequences of this campaign regardless of the Israeli motivation. The process called Arab Spring owes its success to another revolution that took place in people’s minds to overthrew some of the autocratic regimes in the Arab world. That revolution was the move of the interest and focus of the people in the Arab world from the Israeli blockage to major issues including freedom, justice, food and employment. The people in Tahrir did not burn the American or Israeli flags. Israel’s attack in Gaza to draw attention to the Palestinian issue again could have been a wise move to undermine the process of change.

The second consequence is directly relevant to the first matter. Having to deal with the Palestinian issue at the beginning of their term could have become a trap for the new administrations, including the one in Egypt, which would take them away from reforms. And in case populism associated with rhetorical reaction in the Palestinian issue is preferred over focusing on intricate problems, a historical opportunity would have been missed and the major goals of the revolution would have been undermined.

The third consequence is all about Israel. By attacking Gaza, Netanyahu has made sure that the Palestinian issue, which had become relatively insignificant compared to the Syrian crisis and Arab Spring process, attracted attention at a time when the global and regional conjectures are not in its favor.

If, as suggested by some hawkish figures in Netanyahu’s cabinet and Gilad Sharon, son of former prime minister Ariel Sharon, Israel had completely destroyed Gaza, we should have been prepared for more horrible disasters in the Middle East. However, for now, accepting a truce that all parties referred to as a victory for themselves has dominated such frantic moves. But it should be noted that this is just a cease-fire and that everything could happen unless true peace is made in this region.