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hajjumrahhub · 7 days

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Umrah Duas – A Guide to Umrah {Package} Duas

Many pilgrims carry little booklets and chant specific du'as for every circle of the tawaf and sa’ee when they go for Umrah via All Inclusive Umrah Packages. Unlike popular perception, every round of these ceremonies does not have a specific du'a attached to it.

"In tawaf, there is no particular dhikr that was told from the Prophet (PBUH), that he ⷺ either enjoined, said, or taught," claims Shaikh ul Islam Ibn Taymiyyah. Instead, the believer may offer any du'a from the Qur'an and Sunnah while performing tawaf. There is no evidence for the precise du'a that many individuals mention saying should be recited beneath mizabs (downspouts) and similar objects. (Al-Fatawa, Majmu' 26/122)

Notwithstanding, the Prophet (PBUH) made prayers several times throughout Umrah, giving us examples to follow. Here is not an entire list of du'as from the Qur'an and Sunnah; you are free to make any kind of du'a during Umrah, including private ones for loved ones. Furthermore, you are not obliged to repeat your prayers only in Arabic. It is important to comprehend the significance of the du'as you recite rather than just reciting them.

Hopefully, the following list will act as a useful guide and enhance the significance of your Umrah experience. However, the following list of duas that the Prophet Muhammad PBUH prayed at different times and that one can recite during umrah

When you set out on your journey, say a dua?

To enter the holy areas of Makkah, one must first prepare spiritually. It is advised to recite the Du'a al-Safar before departing the house to ask Allah for protection, direction, and support on your journey.

Prayer for the initial glimpse of Kabba

According to reports, the Prophet (SAW) offered some prayers when he first saw the Kaaba:

Saying the dua before entering Haram

Reciting the Tasbeeh, Tahleel, and Takbeer prayers is advised. It is advised to chant Tasbeeh, or Subhan Allah, before entering ihram (glory be to Allah). Takbeer, or Allahu Akbar (Allah is Most Great), and Tahleel, or La ilaha ill Allah (there is no creator except Allah). Bring the right foot first as you reach Masjid Al-Haram to conduct Umrah and say the following dua:

Du'a for Declaring Your Intent to Perform Umrah

After entering the Ihram state, recite two Sunnat-ul Ihram rakahs. Next, state some Arabic or translation words that you intend to conduct Umrah:

Recite the Talbiyah after Ihram

Start reciting the Talbiyah as soon as entering Ihram for the Hajj or Umrah. You should recite the Talbiyah as often as you can while traveling. It is advised to read it in every situation, whether you are standing, sitting, walking, driving, lying down, experiencing small or severe impurities, or going through menstruation. Umrah travelers should stop right before the start of the Umrah Tawaf. Three or more Talbiyahs should be performed, according to advice.

Given how frequently it is recited, you must comprehend its deep significance to deepen our relationship with Allah SWT. Insha'Allah, this will add a lovely richness to our dialogue with Him. As you approach Masjid Al Haram, say the du'a. Recite du'a and put the right foot first as you visit Masjid Al Haram to undertake Umrah.

Saying the Tawaaf dua

The term "tawaf" describes the act of walking counterclockwise in rounds around the Kaaba. One tawaf consists of seven complete rounds, each starting and finishing at the Hajar al Aswad (The Black Stone). Read dua when you face the black stone to make the purpose of the tawaf.

The Prophet PBUH would recite the dua when He (SAW) passed in front of the black stone and the Yemeni corner.

The sunnah is to proceed to Maqam-e-Ibrahim after performing the tawaf, pray two quick rak'ahs behind it, and then stand up right away after reciting the tasleem to make place for others, especially for those who wish to offer the two rak'ahs after tawaf. You need to say Dua while sipping Zamzam.

Praying for Sa'ii

Sa'ii is traversing the two hills, Safa and Marwah, seven times back and forth. When you ascend the Safa Mountain for the first time, you can say the following phrase from the Holy Qur'an:

Saying the Dua as you exit the Masjid-al-Haram

As you exit Masjid Al Haram after this lovely trip, you may read du'a.

Halaq

Pilgrims must shave or clip their hair after the Saeeh (Halaq or Qasar) within the Haram.

If not shaven, the hair should be clipped to a minimum of one inch or more.

For shorter hair than one inch, it must be shaved.

However, this isn't the preferable solution.

Women may create a ponytail and trim up to an inch from the bottom. They are not permitted to shave their head.

Conclusion

When you repeat du'as, keep in mind the purpose of your journey: to seek Allah SWT's blessings and mercy for all of humanity as well as the fulfillment of our own particular prayers. Hopefully, your Umrah journey reflects the principles of Islam and brings you spiritual growth, harmony, and tranquility. Get ready to embark on the sacred journey by selecting the finest December Umrah packages from New York available to you.

#umrah package #Hajjumrahhub #Umrah Duas

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dailytafsirofquran · 2 months

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Tafsir Ibn Kathir: Surah Ibrahim Ayah 35-36

In the Name of Allah, the Most Gracious, the Most Merciful.

14:35 And (remember) when Ibrahim said: "O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols.

14:36 "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily, is of me. And whoso disobeys me, still You

are indeed Oft-Forgiving, Most Merciful.

Ibrahim's Supplication to Allah when He brought Isma`il to Makkah

Allah tells:

And (remember) when Ibrahim said:

Allah mentions here, while bringing forth more evidences against Arab polytheists, that the Sacred House in Makkah was established on the worship of Allah alone, without partners. He also states that Ibrahim, who established the city, has disowned those who worship others besides Allah, and that he begged Allah to make Makkah peaceful and secure,

O my Lord! Make this city (Makkah) of peace and security,

and Allah accepted his supplication. Allah said in other Ayat,

Have they not seen that We have made (Makkah) a secure sanctuary. (29:67)

and,

Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin. In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security. (3:96)

Allah said here that Ibrahim supplicated, (O my Lord! Make this city (Makkah) a of peace and security), saying, "this city,'' after he established it, and

this is why he said afterwards,

All praise is due to Allah, Who has given me in old age Ismail and Ishaq. (14:39)

It is well-known that Ismail was thirteen years older than Ishaq. When Ibrahim took Ismail and his mother to Makkah, while Ismail was still young enough to nurse, he supplicated to Allah,

O my Lord! Make this city (Makkah) a place of peace and security. (2:126) as we in explained in Surah Al-Baqarah.

Ibrahim then said,

and keep me and my sons away from worshipping idols.

It is proper for whoever supplicates to Allah to also ask for the benefit of his parents and offspring, as well as himself.

Ibrahim then said;

"O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily, is of me. And whoso disobeys me, still You are indeed Oft-Forgiving, Most Merciful.

Ibrahim next mentioned that many among mankind were led astray because of idols, and he disowned those who worship them and referred their matter to Allah; if Allah wills, He will punish them, and if He wills, He will forgive them.

Isa, peace be upon him, said similar words,

If You punish them, they are Your servants, and if You forgive them, verily, You, only You are the Almighty, the All- Wise. (5:118)

This supplication refers this and all matters to Allah, not that it is actually going to happen.

Abdullah bin Amr narrated that the Messenger of Allah recited Ibrahim's supplication,

O my Lord! They have indeed led astray many among mankind.,

and the supplication of Isa,

If You punish them, they are Your servants. (5:118)

then raised his hands and said,

O Allah, Save my Ummah! O, Allah, Save my Ummah! O, Allah, Save my Ummah!

and cried.

Allah said to the angel Jibril, "O Jibril, go to Muhammad, and Your Lord has more knowledge, and ask him what makes him cry.''

Jibril came to the Prophet and asked him, and he repeated to him what he said (in his supplication).

Allah said, "Go to Muhammad and tell him this;

`We will make you pleased with your Ummah, O Muhammad, and will not treat them in a way you dislike.'''

#allah #quran #revert #dua #islam #help #religion #revert help #ayat #hadith #revert help team

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quirkynomads · 1 year

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Narrated Abu Sa'eed Al-Khudri: that the Messenger of Allah (ﷺ) said: "I am the chief of the children of Adam on the Day of Judgement and I am not boasting, and in my hand is the banner of praise and I am not boasting, and there has been no Prophet since Adam or other than him, except that he is under my banner. And I am the first for whom the earth will split open, and I am not boasting." He said: "The people will be frightened by three frights. So they will come to Adam saying: 'You are our father Adam, so intercede for us with your Lord.' So he says: 'I committed a sin for which I was expelled to the earth, so go to Nuh.' So they will come to Nuh and he will say: 'I supplicated against the people of the earth, so they were destroyed. So go to Ibrahim.' So they will go to Ibrahim, and he says: 'I lied three times.'" Then the Messenger of Allah (ﷺ) said: "He did not lie except defending Allah's religion." "So go to Musa.' So they will come to Musa, and he will say: 'I took a life. So go to 'Eisa. So they go to 'Eisa and he says: 'I was worshiped besides Allah. So go to Muhammad (ﷺ).'" He said: "So they will come to me, and I will go to them." (One of the narrators) Ibn Ju'dan said: "Anas said: 'It is as if I am looking at the Messenger of Allah (ﷺ), and he is saying: "So I will take hold of a ring of a gate of Paradise to rattle it, and it will be said: 'Who is there?' It will be said: 'Muhammad.' They will open it for me, and welcome me saying, 'Welcome.' I will fall prostrate and Allah will inspire me with statements of gratitude and praise and it will be said to me: 'Raise your head, ask and you shall be given, intercede, and your intercession shall be accepted, speak, and your saying shall be heard.' And that is Al-Maqam Al-Mahmud about which Allah said: It may be that your Lord will raise you to Maqaman-Mahmud (17: 79)." Sufyan said: "None of it is from Anas except this sentence: 'I will take hold of a ring of a gate of Paradise to rattle it.'"

Jami` at-Tirmidhi 3148

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celotehnyafia · 11 months

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Safar Story bulan Syawal 2023

Assalamualaikum readers, aku mau berbagi boleh ya? Cerita safarku dibulan Syawal yang masih penuh berkah ini. Syukur kepada Rabbku atas nikmat yang tak terhitung. Ku lanjutkan lagi cerita ini, cerita perjalanan yang aku rasa ini adalah hadiah dari Rabbku atas penantian menuju ke rumahNya yang agung, Baitullah. Sejujurnya aku tak pernah menyangka bahwa Tuhan akan memperjalanku secepat ini. Rencana yang awalnya menunggu akhir tahun, qadarullah maju dibulan Syawal, meskipun juga saat daftar awal ke biro memilih tanggal awal Ramadhan. Allah punya kehendak yang lebih baik nyatanya. Tentu, atas ridho juga dari sosok Ibu yang membuat segalanya terasa mudah dan lancar. Perjalanan umroh ini memang yang pertama dan menggunakan pesawat oman air via transit Muscat, landing di Jeddah. Hari pertama setelah landing Jeddah langsung bertolak ke Madinah menjalani ibadah di Masjid Nabawi yang memiliki keutamaan apabila sholat di Masjid tersebut akan dilipatgandakan pahalanya sebanyak 1000 kali. Selain ibadah, berkesempatan juga ke Raudhah, Makam Rasulullah SAW yang juga masih dalam area Masjid Nabawi. Pengalaman spiritualitas yang ku rasakan saat menjumpai taman syurga dan makam baginda Nabi SAW hampir tak bisa tergambarkan dengan kata indah, karena faktanya ribuan kata indah tak cukup untuk menjadi saksi bahwa begitu luar biasanya Tuhan mengirim kekasihNya Nabi penutup, Muhammad SAW yang syafaatnya selalu dinantikan oleh kami umat muslim dan kerinduan untuk menyapanya terbayar tuntas. Ada kesyukuran penuh pada Rabbku, keimanan yang semakin menguat & kedamaian batin yang mampu menembus jiwa begitu masuk Raudhah, hangat dan getaran penuh cinta bersujud di antara mimbar dan Rumah Baginda Nabi SAW. Shollu Ahaihi Wassalimu Taslima. Shalawat serta salam senantiasa mengalir pada Rasulullah SAW. 4 hari 3 malam waktu tinggal di madinah, selain raudhah juga diisi dengan kegiatan lain yaitu memperbanyak ibadah di Masjid Nabawi dan city tour jejak perjuangan Nabi SAW seperti Masjid Quba, Masjid Qiblatain, Masjid dan benteng Khandaq dan Jabal Uhud. Sisanya shopping tipis-tipis.

Dari Madinah kemudian bertolak ke Mekkah tapi sebelumnya mengambil miqat di Bir Ali, melaksanakan sholat sunnah niat umroh dan melafalkan niat umroh. Sepanjang perjalanan dari Bir Ali memperbanyak talbiyah, "Labbaik Allahumma labbaik. Labbaik laa syarika laka labbaik. Innal hamda wan ni'mata laka wal mulk laa syarika lak". Perjalanan berkisar 4-5 jam, sampai akhirnya tiba di hotel yang letaknya cukup dekat dengan Masjidil haram. Hanya sebentar waktu bersih" tubuh dan masih melekat segala larangan saat berikhram. Kemudian lanjut menunaikan ibadah umroh mulai dari tawaf (sebelum sa'i sholat 2 rakaat di belakang maqam ibrahim, bermunajat dan muasabbah pada Allah SWT), sa'i dan diakhiri dengan tahalul. Ada getaran spiritual yang dahsyat terasa ketika tawaf, pada satu titik kesadaran sebagai hamba bahwasanya kita bak partikel nano di muka bumi ini dan begitu Maha Rahman RahimNya Rabbku dengan kuasaNya memperjalankan sampai ke RumaNya bersama lautan manusia dari seluruh penjuru dunia, demi kerinduan dan kecintaan mendalam pada Rabbku larut dalam keimanan penuh membesarkan keagunganNya dan pengharapan kebaikan dunia akhirat dariNya. Bekal terbaik yang bisa kita siapkan untuk sampai ke baitullah adalah keimanan & ketaqwaan selebihnya Allah yang akan membuka keran rejekiNya.

Umroh kali ini benar-benar menjadi hadiah dari Rabbku, syukur senantiasa terucap semoga di manapun aku berpijak Rabbku selalu membimbingmu untuk menjadi hamba yang taat dalam koridor jalan yang diridhoiNya. Semoga diperjumpakan kembali ke tanah haram dengan kekusyukan ibadah yang lebih baik.. aamiin

Berita Update

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eretzyisrael · 2 years

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Blind musician who became ‘King of the Qanum’

his is the fascinating story of Avraham Salman, a graduate of the Baghdad music school for the blind. Salman went on to become a professional musician in Israel and to gain an international audience in the Arab world. Feature in the Forward by Jonah Nelson and Esther Warkov:

One night in Baghdad in 1932, a Jewish toddler looked up at the stars and saw nothing but darkness. He was totally blind.

The odds were that this boy would live a life of poverty and begging.

Instead, he became a renowned musician known as “King of the Qanun.” This is his story, exemplifying the enduring contributions of Iraqi Jewish musicians.

Ibrahim Shahrabani was born in 1930 to a family in Baghdad’s ancient Jewish community. At 5 months old, he contracted an eye infection that blurred his vision. As a toddler, he would look up and see a sky full of clouds when there were none. By age 2, his vision was gone.

He was sent to a school for blind children called Dar Mu’asat Al-’Amiyaan — “The House of Consoling the Blind.” It was founded in 1929 by Eleazer Silas Kadoorie, a wealthy Jewish businessman. Most students were Jewish, but children of all religions attended.

To spare the students from a life of begging, they learned skills like basket-weaving and carpentry. Shahrabani was assigned the vocation of clockmaker, but he only wanted to play music. At the time, the school was the only institution in Baghdad where music was formally taught. Working as a musician was considered a lowly profession, so it was something Jews and other minorities were allowed to do, as ethnomusicologist Esther Warkov describes in her dissertation on Iraqi Jewish musicians.

Music students at Eleazer Silas Kadoorie’s school in Baghdad in the 1930s. (Photo:The Iraqi jewish Archive)

Shahrabani began to learn qanun, a plucked zither that was popular throughout the Middle East. He eventually memorized thousands of pieces and could perform nearly any genre: traditional suites (called “The Iraqi Maqam”), classical Middle Eastern compositions and Western classical music.

He “has a head full of music,” esteemed Iraqi Maqam singer Salim Shibbeth told Warkov in 1981. “Best in the Middle East.”

Jewish instrumentalists were dominant in Baghdad‘s music scene. Every Wednesday, Iraqi state radio’s on-air orchestra would broadcast to eager audiences. One Wednesday, there was silence, and the prime minister demanded to know why. It was a major Jewish holiday, he was told, so none of the musicians showed up.

For the most part, Jews lived peacefully in Baghdad for centuries. Even after a wave of anti-Jewish looting in 1941 during Shavuot in which 180 Jews were killed, Jewish musicians continued to live and work in the city. As a teenager in the 1940s, Shahrabani joined fellow blind musicians in a traveling orchestra called Ikhwaan Al-Fan, or Brothers of Art, founded by Jewish violinist Daoud Akram. Shahrabani remembered those years as “heaven.”

The school for the blind had long advertised its students’ musical services, and Brothers of Art was soon booked on state radio. The group was also in demand for gatherings of women who felt comfortable unveiled in front of the mostly blind musicians, according to Warkov’s research. Money from such gatherings was funneled back into the school’s budget.

By 1948, the situation in Palestine was boiling over into Baghdad. After Israel declared its independence, Iraq joined an invasion of British Palestine by Arab states. In the Iraqi city of Basra, Shafiq Ades, a prominent Jewish businessman, was accused of aiding Israeli war efforts and was publicly hanged after a show trial.

Tensions spilled over into an orchestra run by Iraqi state radio. Palestinian conductor Ruhi Al-Hamash and Jewish qanunist Abraham Daud Ha-Cohen got into a fight, and Ha-Cohen was fired. Jewish orchestra manager and virtuoso Yusuf Za’arur recommended that 18-year-old Shahrabani replace Ha-Cohen. Popular singers such as Nazem Al-Ghazali then began to hire Shahrabani for their orchestras. He and other Iraqi Jewish musicians prospered despite the tumultuous times and their low social status. “In Baghdad, the musicians lived like kings,” Shahrabani said.

But conditions for Jews were deteriorating. After mass civil service firings of Jews in 1950, Shahrabani and fellow musicians lost their radio orchestra jobs, according to Za’arur’s great-grandson, David Regev Zaarur.

Around this time, Shahrabani was invited to join a state-run orchestra in Jerusalem. The invitation came from Ezra Aharon, an Iraqi Jew who’d moved to Palestine in the 1930s and became a central figure in the creation of new musical genres and ensembles. As the situation in Baghdad worsened, Shahrabani reluctantly agreed to emigrate. He renounced his Iraqi citizenship as required by law, and left Iraq alongside tens of thousands of Baghdadi Jews. He never returned.

Shahrabani began using a different last name in Iraq: Salman. Once he immigrated to Israel, he changed his first name, Ibrahim, to the Hebrew name Avraham. He soon became a salaried member of the Israel Broadcasting House’s Kol Yisrael orchestra, playing under Aharon’s direction alongside classmates from the school for the blind. During the 1950s, the orchestra performed 30 to 45 minutes of live music daily, breaking up Arabic-language news or political programming. Salman played any style required: Jewish liturgical songs, Syrian folk songs, songs based on Andalusian Arabic poetry, modern Egyptian hits and the traditional Iraqi Maqam.

Read article in full

#Jews of Iraq #Judeo-Arab culture

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birojasaterbaikdicibubur · 1 year

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BERKUALITAS, Call 0818-0908-5263, Haji Travel Terdekat

Menunaikan ibadah umrah dalam Islam merupakan sunnah muakad atau wajib sesuai dengan mazhab yang diyakini. Menunaikan ibadah haji yang merupakan rukun Islam kelima, adalah wajib bagi yang mampu, seperti dijelaskan dalam Al-Qur’an Surat Ali 'Imran ayat 97: "Padanya terdapat tanda-tanda yang nyata, (di antaranya) maqam Ibrahim; barangsiapa memasukinya (Baitullah itu) menjadi amanlah dia; mengerjakan haji adalah kewajiban manusia terhadap Allah, yaitu (bagi) orang yang sanggup mengadakan perjalanan ke Baitullah. Barangsiapa mengingkari (kewajiban haji), maka sesungguhnya Allah Maha Kaya (tidak memerlukan sesuatu) dari semesta alam." Berdasarkan perintah tersebut, jelas diketahui bahwa hukum berhaji adalah wajib bagi Muslim yang mampu dari segi spiritual, fisik, dan finansial, wajib hukumnya.

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questionsonislam · 2 years

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WHAT ARE THE VERSES IN MASJID AL-HARAM (THE KAABA) AND MASJID AN-NABAWI?

Decorating various works of art especially historic buildings with verses is an important part of our Quranic culture. Verses, hadiths and aphorisms are quoted in both literature and works of art; it is thought that these phrases shine like a jewel on the building and add an artistic quality and value to it.

What things are taken into consideration when verses are quoted from the Quran and works of art and especially buildings are decorated with verses?We will seek answers to this question related to Masjid al-Haram and Masjid an-Nabawi.

Verses and chapters about whose virtues there are hadiths

Verses and chapters about whose virtues there are hadiths are seen on the buildings in the holy land as they are seen in almost all buildings; along with Bismillahirrahmanirrahim, which is seen at the beginning of chapters and verses as well as independently, ayat al-kursiyy, and the chapters of al-Ikhlas and al-Fatiha are seen almost everywhere.

The chapters of al-An’am, al-Kahf, Maryam, al-Muzzammil, Muddaththir, Yasin, ad-Duha, al-Jumu’a, ar-Rahman, ash-Shams, al-Layl, al-Mulk, an-Naba’, al-Inshirah, at-Takathur, al-Fath, al-Qadr, al-‘Alaq, al-Ikhlas, al-Mu’awwizatayn, al-Fatiha, , the first five verses of al-Baqara and Amanar-Rasulu (verses 285 and 286 of al-Baqara) are written on the skirting of the dome of the old part of Masjid an-Nabawi.

The chapters of an-Nasr, al-Waqi’a, al-Jumu’a, al-Mulk, Muhammad, Yasin, ad-Duhan, al-Hujurat, al-Inshirah, al-Ikhlas and al-Mu’awwizatayn are written on the bands of the new part of Masjid an-Nabawi.

Some verses of the chapter of al-Fath, the chapters of al-Hujurat, al-Jumu’a, Yasin, al-Qadr and ar-Rahman, verse 34 of the chapter of Ibrahim, the chapters of an-Nasr, al-Asr and al-Kawthar are written on the skirting of the dome of Masjid Quba, and Ayat al-Kursiyy, the last three verses of the chapter of al-Hashr (Huwalluhulladhi) and the last two verses of the chapter of al-Baqara (Amanar-Rasulu) are written on its walls.

These three mosques are interesting in that they include almost all of the verses and chapters about whose virtues there are hadiths.

The verses about the Quran can also be evaluated in this context; for instance, the verses starting with Dhalika min anbail-ghayb nuhiha ilayk… (Aal-i Imran, 3/44), Fa-idha qara’tal-Qur’ana... (an-Nahl, 16/98), La ya’tihil-batilu min bayni yadayhi wa la min khalfih… (Fussilat, 41/42) on the façade of Rawda al-Mutahhara.

Verses directly related to the building, the construction of the building or its function

The most beautiful examples of writing verses that aredirectly related to the building are as follows: the verses about the construction of the Kaaba, its being the first temple, its being the qiblah, the obligation of hajj and entering the Kaaba in safety and security are written on the covering (kiswa), lock and keys of the Kaaba; The verse Inna fatahna… (al-Fath, 48/1), in which the verb “to open” is mentioned, and the verse ‘Indahu mafatihul-ghayb… (al-An’am, 6/59) in which the word “key” is mentioned are written on thelock and keys of the Kaaba; the verse innas-Safa wal-Marwata…(al-Baqara, 2/158) is written on the Ottoman porticos and on the skirting of the new dome at the exit of Safa-Marwa; the verse wattakhidhu min maqami Ibrahima musalla… (al-Baqara, 2/125) is written on Maqam Ibrahim; the verse la-Masjidun ussisa ‘alat-taqwa…, which is related to Masjid Quba, (at-Tawba, 9/108) is written on the mihrab (niche) of this mosque and on a stone column outside; the verse Qad nara (al-Baqara, 2/144) written on the mihrab (niche) of Masjid Qiblatayn.

Verses directly or indirectly related to the person who caused the building to be constructed or a person who lived or was buried there

Examples: The verses related to Hz. Ibrahim’s calling people to the Kaaba and constructing the Kaaba with his son are written on the covering of the Kaaba; on the gates of Majid al-Haram –the ones remaining from the Ottoman period or previous periods -, the verses related to the people who had them made are written; on the wall of the qiblah of Masjid an-Nabawi and on the coverings of the Room and altar, etc., the verses related to the Prophet (pbuh) (about his prophethood, his being a model for the ummah, that it is necessary to show respect to him by uttering salawat, etc.) especially the verses including the words Muhammad and nabi are written; on the back door of the Room, the verse Wasiqalladhinattaqaw Rabbahum ilal-Jannati zumara (az-Zumar, 39/73) is written; on the front wall of Rawda, the verse Muhammadun rasulullah walladhina ma’ahu…, (al-Fath, 48/29), which is related to the Prophet and the Companions who laid the foundations of the Islamic state in this mosque, is written; on Qayitbay and Qanuni niches, the verse at-Taibunal-‘abiduna…, which mentions the properties of the Companions (at-Tawba, 9/112), is written; on the gate of women of Masjid an-Nabawi, the verses Wa man yaqnut minkunna… (al-Ahzab, 33/31-34) are written,on the gate of Jibril, the verse Fa-innallaha huwa mawlahu wa Jibril… (at-Tahrim, 66/4) is written.

One of the most beautiful examples of it is the verse Innahu min Sulaymana wa innahu Bismillahir-Rahmanir-Rahim written on the magnificent altar sent to the Kaaba as a present from Qanuni Sultan Sulayman. In fact, the phrase Innahu min Sulaymana … is related to the letter written by Hz. Sulayman to the queen of Sheba but the verse is quoted in the sense of “This altar is a present to the Kaaba from Qanuni Sultan Sulayman” by changing the reference of the pronoun hu (it). Asit is known, when a verse/hadith is written somewhere – like the quotations in literature –, the original meaning of the sentence does not have to be meant.

Verses related to the function of any unit of a building

Examples: The verse Qad nara… fa-walli wajhaka.. (al-Baqara, 2/144), which is the verse of the qiblah, is written on the three niches in Rawda al-Mutahhara; the verse Kullama dakhala alayha Zakariyyal-mihrab (Aal-i Imran, 3/37), which includes the word mihrab (niche) is written on Qanuni and Qayitbay niches there.

Secondly, it became a tradition to write kalima at-tawhid (La ilaha illalah), which reflects the basic creed of the state, on the doors of altars since altars have a political property because sermons are delivered on behalf of the sultan/caliph there. Kalima at-tawhid is written on the entrance of Murad III altar in Masjid an-Nabawi. The purpose of writing verses from the chapter of al-Jumua related to Friday (Jumua) prayer on altars is understood when the connection of altars with Friday prayer is considered; similarly, the purpose of writing the verse Innallaha wa malaikatahu yusalluna ‘alan-Nabiyy… (al-Ahzab, 33/56) on altars is understood when it is considered that salawat is uttered for the Prophet (pbuh) in the sermons delivered in altars.

Verses/phrases reflecting the basic creed of Islam

Kalima at-Tawhid, which can be seen almost anywhere, emphasizes the Islamic character of the state; The names Abu Bakr, Umar, Uthman and Ali, which we see on the covering of the Kaaba, porticos of Masjid al-haram, etc., and especially the phrase Radiyallahu ‘an Abi Bakr wa Umar wa Uthman wa Ali wa ‘anis-sahaba ajma’in (May Allah be pleased with Abu Bakr, Umar, Uthman and Ali and all of the Companions) on the covering of the Kaaba, which embraces all Companions without excluding any of them, reflects the Sunni character of the state.

It is stated by the verse Qul kullun ya’malu ‘ala shakilatih… (al-Isra, 17/84), which we see on the bands of the Kaaba among writings, that all religions have a qiblah, that everybody acts in accordance with their own value judgments and that only Allah knows who is on the right path.

Verses mentioning the things that the building can be likened.

If the building is likened to something as a whole, and if there is a verse about it, this verse can be written on this building. Nice examples of this are as follows: The verse Wa saqahum Rabbuhum sharaban tahura (al-Insan, 76/21), which is related to Allah’s treating ‘a clean drink’ to the people of Paradise is written on Zamzam Well; The verse Udkhuluha bi-salamin aminin (al-Hijr, 15/46), which asks the people of Paradise in Paradise, is written on all of the gates of the new part of Masjid an-Nabawi, which is likened to Paradise.

Another example is the verse Rabbi adkhilni… (al-Isra, 17/80), which can be read and written at the entrance of any place, and the verse Fi buyutin adhinallah... (an-Nur, 24/36-38), which is about mosques, written on the gate of Babussalam of Masjid an-Nabawi.

Firstly, if it is taken into consideration that the verse (prayer) Rabbi adkhilni … (al-Isra, 17/80) was advised upon the attempts of the polytheists to expel the Prophet (pbuh) from Makkah or to kill him (al-Isra, 17/76), it is clear that the places mentioned as “mukhraj sidq” and “mudkhal sidq” in the prayer is Makkah and Madinah respectively. Then, the secret of this prayer to be written on the first gate of the general headquarters in Madinah, that is, Masjid an-Nabawi is understood.

Secondly, the relationship between buyut (masjids) where Allah’s light shines brightly and Allah’s name is mentioned and rijal (men) who glorify him in the morning and evening and Masjid an-Nabawi and the Companions is clear.

Verses related to the construction and improvement of the building

For instance, it is understood that the verses Wa ma taf’alu min khayr… (al-Baqara, 2/197), Ulaika yusari’un… (a-Mu’minun, 23/61), Masalulladhina yunfiquna … (al-Baqara, 2/261-263), Inna la nudi’u ajra man ahsana ‘amala (al-Kahf, 18/30) and especially Innama ya’muru masajidallah… (at-Tawba, 9/18) are written on buildings indicating that the charity was done for the sake and consent of Allah.

Verses giving various messages to visitors

In fact, there is a certain message in all of the examples above but the message is more intense in the examples below:

The verses Ya ayyuhalladhina amanu la tarfa’u aswatakum… (al-Hujurat, 49/2-3) written on the Room of the Prophet (pbuh) asks believers “to be quiet”.

The verses Wa sari’u ila… wal-kazimina‘l-ghhayza wal-afina ‘ani’n-nas wallahu yuhibbul-muhsinin (Aal-i Imran, 3/133-35) on the Safa gate of Masjid al-Haram do not only remind people for whom Paradise is prepared but also include a very appropriate and befitting warning for a place where furious, intolerant and unpleasant deeds can be committed.

Allah’s vast mercy is emphasized and despair is rejected by the verses Nabbi’ ‘ibadi… (al-Hijr, 15/49), Wa idha saalaka ‘ibadi… (al-Baqara, 2/186), Wa bashshiril-mu’minina… (al-Ahzab, 33/47), Man ya’mal suan… (an-Nisa, 4/110), Wa inni la-ghhaffar.. (TaHa, 20/82) on the covering of the Kaaba along with the verses Qul ya ‘ibadiyalladhina asrafu… (az-Zumar, 39/53), Ghafiridh-Dhanb, qabilit-tawb (Ghafir, 40/1-3), Kataba Rabbukum ‘ala nafsihir-rahma (al-An’am, 6/54) on the gate of the Kaaba.

On the gate of women of Masjid an-Nabawi, the verses Wa man yaqnut… (al-Ahzab 33/31-34) give some advice to the wives of the Prophet in particular and believing women in general and the verse Lir-rijali nasib... (an-Nisa, 4/33) in the same place advises women and men to act as women and men and not to resemble the opposite gender; On Masjid Quba, the verses Alif Lam Mim dhalikal-kitab… (al-Baqara, 2/1-5) indicates who will attain salvation and the verse Wa sari’u ila maghhfiratin min Rabbikum wa Jannatin (Aal-i Imran, 3/133) on the outer windows encourage people to worship; the verses at-Taibunal-‘abidun… (at-Tawba, 9/112), Qul sadaqallah… (Aal-i Imran, 3/95) and Inna awlan-nas... (Aal-i Imran, 3/68) on Qanuni and Qayitbay niches and the chapter of Quraysh on the covering of the Kaaba remind the visitors the characteristics that a believer needs to have and that they should worship Allah by following the way of Hz. Ibrahim.

In conclusion,

It is seen that in the tradition of quoting from the Quran in architecture, short, concise and impressive verses are preferred except for writings on the bands. These verses generally describe Allah concisely, summarize the Quran and reflect the basic faiths of Islam concisely.

In this tradition in which nice connections are established between a verse

1. and a building or the function of any unit in a building and

2. the person who caused the construction to be built or the people buried there, it is not necessary for the original meanings of the verses to be meant.

As for the verses and chapters written on Masjid al-Haram and Masjid an-Nabawi, theyare mostly on Masjid al-Haram, Hz. Prophet, the qiblah, hajj, prayers, Allah’s vast mercy and Hz. Ibrahim. Nice connections are established between the verses and the building; the people who come to the sacred places are taught certain things by reminding them that it is possible to repent of any sins.

This tradition was continued by the authorities of Saudi Arabia, not in Masjid al-Haram, but in the other buildings. The phrases Bismillahirrahmanirrahim, La ilaha illallah and Muhammadun rasulullah are written in kufi form separately on the main gates of Masjid al-Haram like King Fahd and King Abdulaziz, which are among the 95 gates of Masjid al-Haram, an on any suitable places on the walls, especially in places where porticos meet.

Turkish calligraphers wrote verses and chapters on the walls of the new parts of Masjid an-Nabawi, on the walls and skirtings of domes of Masjid Quba.However, the writings to be written in the middle of the dome necessitates a more skilled/circular arrangement of the letters; not all versesabout whose virtues there are hadiths have circular arrangements; forming those arrangements will be difficult; skirtings of domes will allow more verses to be written; therefore, the tradition of writing inside the dome and on the ceiling was not continued. It is seen that different verses were preferred for the gate, covering and key of the Kaaba from time to time.

It is known that the name of the Prophet, that is, “Muhammad” (in addition, Abu Bakr, Umar, Uthman, Ali) is written with the word Allah almost in all places. As a matter of fact, this is seen in the covering and porticos of the Kaaba, Masjid an-Nabawi, etc. However, in Masjid Quba, the verse Latifun bi-‘ibadih… (ash-Shura, 42/19) is written in smaller letters under the word “Allah”, which is written in big letters, and under the name "Muhammad", which is written in big letters, the verse Rasulullah walladhina ma’ahu ashidda’u ‘alal-kuffari ruhamau baynahum (al-Fath, 48/29) is written with smaller letters so as not to regard the names of others as equal to Allah, who has a completely different ontological structure from them; thus, the impression that the words that are written side by side and with the same size are not the names of Allah and the Prophet but the verses in which these names are mentioned. The traces of the same faith can be seen in the transformation of the phrases Ya Allah Ya Muhammad into Ya Allah Ya Majid, which were written during the time of Sultan Ahmad, on the front wall of the room where the Prophet is buried.

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ahlulbaytnetworks · 2 years

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☀️Imam Al-Sadeq (Peace Be Upon Him) said:

"If Allah Makes a servant live for one thousand years worshipping Him between the Rokon (Corner) and the Maqam (of Ibrahim) and between the grave and the pulpit, and then he’s slaughtered unjustly on his bed just as the white and black sheep is slaughtered, then he meets Allah Almighty without our Wilayah, indeed Allah will throw him on his face in the fire of hell”.

📚Thawab al-A’mal, p.210.

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findthethoughtsaroundtheclock · 1 month

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It's a trip journey. (pt.3)

Never in my life, I bravely imagine this kind of journey happened.

I am that poor sinner; not rich; not even a well-performed prayer.

Mendirikan ibadah wajib pada jarak beberapa meter saja dari Ka'bah, kiblat bagi seluruh umat Islam di dunia, sempat membuat saya terguguk menangis dalam salat.

Mengingat betapa tidak istimewanya saya dalam urusan kesalihan, pikiran yang terlintas hanya; bocil ini nyampe sini juga~

-MAKKAH-

Serangkaian ibadah di Madinah terasa begitu cepat berlalu. Kami kemudian melakukan perjalanan ke Makkah, tempat paling suci bagi umat Islam.

Perjalanan selama enam jam rute Madinah-Makkah, kami tempuh menggunakan bus yang disediakan oleh travel agent.

Karena tujuannya adalah beribadah umrah, maka kami mampir ke Masjid Bir Ali untuk mengambil miqat alias niat umrah. Kalau tidak salah, masjid itu terletak di pinggir Kota Madinah.

Jadi, masyarakat Madinah yang berniat untuk berumrah biasa mengambil miqat di masjid tersebut. Hal itu pun berlaku bagi jemaah asal luar negeri, yang berpindah dari Madinah ke Makkah.

Sejak selesai mengambil niat di tempat itu, perjalanan ibadah yang baru pertama kali gue lalui ini pun dimulai. Larangan ihram mulai berlaku, kalimat talbiyah disunnahkan untuk dirapal sepanjang perjalanan dari Madinah menuju Makkah.

Hingga nanti tiba saatnya sepasang mata kami melihat bangunan Ka'bah, maka kalimat itu baiknya terus diucapkan. Boleh di bibir, boleh dalam batin.

Singkat cerita, kami tiba di Makkah pada tengah malam. Setibanya di kota suci itu, kami langsung menuju penginapan untuk menyimpan barang bawaan, beristirahat sebentar dan bersuci kembali - barangkali wudhu kami batal di perjalanan.

Sekitar satu jam berselang, gue bersama jemaah lain pun berkumpul di titik yang telah ditentukan. Disana kami mendapat arahan tentang bagaimana tata cara melakukan ibadah umrah secara rombongan nanti.

Tak berselang lama, kami kemudian menuju Masjidil Haram. Ibadah umrah pertama kami berjalan lancar, dimulai dari thawaf tujuh putaran; salat di maqam Ibrahim; meminum air zam-zam (sunnah setelah melakukan thawaf); hingga sai.

Dimulai pada tengah malam, kami pun selesai menjalankan rangkaian ibadah pukul 3 dini hari. Istirahat sebentar, kemudian "adzan subuh akan segera berkumandang" batin kami.

Di tengah waktu menunggu tersebut, ternyata sempat datang ujian untuk kami berdua, gue & Mamah...

Saat itu kami sempat terpisah satu sama lain. Sementara ratusan bahkan jutaan manusia sedang berjalan menuju masjid, karena memang salat subuh akan segera dimulai.

Mamah memang membawa handphone setiap bepergian. Namun di rangkaian ibadah ini, beliau sengaja tidak menggunakan paket internet luar negeri.

"Nanti bisa nebeng, kan bersama-sama terus, supaya bisa lebih fokus ibadah".

Jadi biarlah urusan internet dan mencari informasi itu tugas gue.

Sementara Mamah saat akan berkabar dengan keluarga di Indonesia bisa 'nebeng' ke jaringan gue.

Tentunya di luar dugaan kami, di momen setelah umrah pertama itu, kami terpisah.

Mamah tidak terlihat di pandangan mata, gue kemudian memutuskan untuk jalan aja ke arah masjid. Bersama ratusan manusia yang lainnya, gue berjalan mengikuti arus hingga berhenti di satu titik.

Di perjalanan, yang terpikir di otak adalah "insyaAllah bisa sih Mamah balik lagi ke penginapan, kalau enggak nanti juga paling ketemu di depan".

Tapi semakin berpikir begitu, semakin gue dihadapkan dengan kenyataan. "YaAllah ini orang yang jalan menuju ke Masjidil Haram banyak banget..."

Akhirnya gue duduk di satu titik, salat sunnah sambil tunggu iqamah. Disitu perasaan semakin campur aduk, semakin panik, semakin bingung.

"Ini banyak banget orang asing wey, kalau Mamah dijahatin gimana yahhh?? Kalau beliau nggak bisa komunikasi sama orang asing gimana yaaa?!?!!" dannnnn semua pikiran-pikiran lain terlintas di kepala.

Sampe beberapa menit kemudian, saat gue masih duduk dan kepikiran akan nasib Ibunda Ratu, ada yang nyolek pinggang dari belakang.

Yes, there was my mom sitting right behind my shaf.

Langsung yang "fiuhhhhh plong dada" ngerti nggak sieeeee.

Dari keterangan si Mamah, katanya beliau juga enggak nggeh wey awalnya, kalau mba-mba di depannya itu gue.

Beliau bahkan mengaku nggak ngelihat perawakan gue saat jalan menuju masjid.

Pas duduk tunggu iqamah baru nggeh kok ada sandal gue di depannya, barulah beliau berani mencolek hahaha.

Di momen itu bener-bener kerasa dibilangin ‘ini loh kuasa-Ku’ sama Allah. Apa yang tidak mungkin terjadi di pikiran manusia, ternyata bisa diwujudkan sama Allah.

Gue mikirnya, dari ratusan, ribuan, jutaan manusia tumplek blek di tempat yang sama, kita berdua itu semut nggak sih??

Gimana caranya Mamah yang kepisah jauhhh bisa sampe di belakang gue?

Gimana caranya tadi kita nggak ngelihat satu sama lain, ini tiba-tiba muncul depan muka haaaa????!!??? MashaAllah.

Sampe sekarang merindingnya tuh yaaa, masih adaaaaa...

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abuafifah · 4 months

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Maqam Ibrahim Bukan Kuburan Nabi Ibrahim

HATI HATI YAA SOBAT ! Banyak Terjadi Salah Paham dalam Masyarakat Tentang Maqam Ibrahim, Selain di Anggap Kuburan Nabi Ibrahim, Maqam Ibrahim juga kerap dikeramatkan Oleh Sebagian orang dan Diusap untuk Mencari Pahala dan Berkah.Hati-Hati yaa Sobat Retali Jangan sampai Niat kita Umrah kesana, malah Membuat kita melakukan Amalan yang tidak dianjurkan Bahkan Menjuru kearah Syirik, karena…

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#ajaran agama islam #haji #kuburan #Maqam Ibrahim #Nasehat Ulama #Populer #salafy online #Syariah #umroh

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hajjumrahblogs-blog · 2 months

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Top 5 Islamic Historical Places in Saudi Arabia

For visitors and history enthusiasts, Saudi Arabia's ancient landmarks and the sacred cities of Mecca and Medina provide an intriguing journey through time. This country is referred to be the "birthplace of Islam" and boasts several ancient sites with close links to Islam. Each of these locations has significance for both religion and culture. Visiting well-known locations in Saudi Arabia is a fantastic opportunity to discover more about its fascinating Islamic heritage. They are deeply rooted in the Islamic history of the country. This article will cover five of the most significant locations in the history of Islam in Saudi Arabia.

5 Islamic Historical Landmarks of Saudi Arabia

We will discuss the five Islamic historical sites of Saudi Arabia below:

The Grand Mosque of Mecca

Masjid al-Nabawi

Quba Mosque

Mount Arafat

Qiblatain Mosque

The Grand Mosque of Mecca

Masjid al-Haram, also called the Grand Mosque of Mecca, is the mosque that includes the twin hills (Safa and Marwa), Maqam Ibrahim, and the Kaaba. It is a well-known spot where Muslims face the Kaaba in the center of the mosque and offer prayers to Allah Almighty. It serves as the main hub for carrying out the Hajj and Umrah ceremonies. Muslims visit this sacred site each year to complete their religious duties by booking reliable travel specialists like Labbaik Hajj Umrah.

Masjid al-Nabawi

Masjid al-Nabawi is sometimes referred to as the "Prophet’s Mosque." It was constructed by the Prophet Muhammad after he migrated from Mecca to Medina in the year 1 AH (622 CE). This mosque was originally built using palm fronds and mud bricks. This mosque has been expanded several times to rank among the largest mosques in the world. In addition, this mosque is also home to the graves of the three remarkable Islamic leaders, the Prophet Muhammad (PBUH), Abu Bakr (R.A.), and Umar (R.A.). Due to this fact, this mosque attracts millions of visitors worldwide each year to explore it.

Quba Mosque

The Quba Mosque was the first mosque built by the Prophet Muhammad (PBUH). It was followed by the well-known Masjid al-Nabawi in Medina, which is about seven kilometers away. The mosque is a popular destination for travelers among Muslims all around the world. The mosque was constructed by Prophet Muhammad (PBUH) after he migrated to Medina in 622 CE from Mecca. In addition to lending a hand, the Prophet (PBUH) urged his companions to assist in the mosque's growth. The tiny, original mosque has undergone extensions and restorations over the years. The modern mosque is a large, beautiful structure that can accommodate close to 30,000 attendees.

Mount Arafat

It is a small basalt rock in the plain of Arafat, 20 km away from the Grand Mosque of Mecca. This is where pilgrims come from on the second day of Hajj (9th Dhul Hijjah), an important part of Hajj is having to stand at Arafat. "Mountain of Mercy" is another name for the mountain.

Qiblatain Mosque

Masjid al-Qiblatain, also known as the Mosque of the Two Qiblas, is a mosque located in Medina, Saudi Arabia. At this mosque, Prophet Muhammad (PBUH) was given the order to change the direction of prayer from Jerusalem to Mecca. This mosque was built by Prophet Muhammad (PBUH) after he migrated from Mecca to Medina in 622 CE. The mosque was once a modest, outdoor building that was eventually enlarged. Enough space for over 2,000 attendees would allow the modern mosque to be a light-filled, elegant structure. Perhaps unique among mosques, the Masjid al-Qiblatain has a long history. Muslims congregate there from all over the world to worship and form ethereal connections with the Prophet Muhammad (PBUH).

Conclusion

Finally, Saudi Arabia's a lot of ancient sites show that the country has a long Islamic history. There are spiritual, psychological, and physical histories in each one. If you explore these sites with your family, you will experience an amazing ambience at these destinations. In the UK and other European countries, school and other institutions become closed due to Christmas and Easter. If you want to complete your religious obligations with your family, travelling to Mecca by booking the Best Easter Umrah Packages is advantageous.

#Saudi Arabia #Places in Saudi Arabia #Islam

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drmaqazi · 3 months

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SAHIH AL-BUKHARI, Book 8, Hadith 49

Chapter (30): The Statement of Allah " And take you (people) the Maqam (place) of Ibrahim (Abraham) (or the stone on which Abraham stood while he was building the Ka’bah as a place of prayer (for some of your Salat e.g., two Raka’at after the Tawaf of Ka’bah)"

بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى}

Narrated Ibn `Abbas (RadiyAllahu ‘anhumaa):

When the Prophet (ﷺ) entered the Ka`bah, he invoked Allah (Subhanahu wa Ta’ala) in each and every side of it and did not pray till he came out of it, and offered a two-rak`at prayer facing the Ka`bah and said, "This is the Qiblah."

حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ، قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا ابْنُ جُرَيْجٍ، عَنْ عَطَاءٍ، قَالَ سَمِعْتُ ابْنَ عَبَّاسٍ، قَالَ لَمَّا دَخَلَ النَّبِيُّ صلى الله عليه وسلم الْبَيْتَ دَعَا فِي نَوَاحِيهِ كُلِّهَا، وَلَمْ يُصَلِّ حَتَّى خَرَجَ مِنْهُ، فَلَمَّا خَرَجَ رَكَعَ رَكْعَتَيْنِ فِي قُبُلِ الْكَعْبَةِ وَقَالَ " هَذِهِ الْقِبْلَةُ ".

Reference

: Sahih al-Bukhari 398

In-book reference

: Book 8, Hadith 49

USC-MSA web (English) reference

: Vol. 1, Book 8, Hadith 391

(deprecated numbering scheme)

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dailytafsirofquran · 1 year

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Tafsir Ibn Kathir: Surah Al-Tawbah Ayah 17-18

In the Name of Allah, the Most Gracious, the Most Merciful.

9:17 It is not for the Mushrikin, to maintain the Masjids of Allah, while they witness against themselves of disbelief.

The works of such are in vain and in Fire shall they abide.

9:18 The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give Zakah and fear none but Allah.

It is they who are on true guidance.

It is not for Idolators to maintain the Masjids of Allah

Allah says;

It is not for the Mushrikin, to maintain the Masjids of Allah, while they witness against themselves of disbelief.

Allah says that it is not fitting that those who associate others with Allah in worship should maintain the Masjids of Allah that were built in His Name alone without partners.

Those who read the Ayah, "Masjid Allah'', said that; 27

it refers to Al-Masjid Al-Haram, the most honored Masjid on the earth, which was built, from the first day, for the purpose of worshipping Allah alone without partners. It was built by Khalil Ar-Rahman (the Prophet Ibrahim) peace be upon him.

The idolators do this while they themselves testify to their disbelief with their statements and actions.

As-Suddi said,

"If you ask a Christian, `What is your religion', He will tell you he is a Christian. If you ask a Jew about his religion, he will say he is a Jew, and the same for a Sabi' and a Mushrik!'''

The works of such are in vain, because of their Shirk,

and in Fire shall they abide. Allah said in another Ayah,

And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians! None can be its guardians except those with Taqwa, but most of them know not. (8:34)

Believers are the True Maintainers of the Masjids

Allah said,

The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day.

Therefore, Allah testifies to the faith of those who maintain the Masjids.

Abdur-Razzaq narrated that `Amr bin Maymun Al-Awdi said,

"I met the Companions of the Prophet and they were saying, `The Masjids are the Houses of Allah on the earth. It is a promise from Allah that He is generous to those who visit Him in the Masjids.''

Allah said next,

perform the Salah, one of the major acts of worship practiced by the

body,

and give the Zakah, which is the best act that benefits other people,

and fear none but Allah, they fear only Allah, the Exalted, and none else,

It is they who are on true guidance.

Ali bin Abi Talhah said that Ibn Abbas said about Allah's statement , (The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day),

"He who singles out Allah (in worship), has faith in the Last Day.''

And he said; "He who believes in what Allah has revealed,

(perform the Salah), establishes the five daily prayers,

(and fear none but Allah), worships Allah alone,

it may be they who are on true guidance.

Allah says, `It is they who are the successful ones in truth.'

Similarly, Allah said to His Prophet,

It may be that your Lord will raise you to Maqam Mahmud, (17:79)

Allah says here,

`Your Lord (O Muhammad) shall grant you a station of praise, that is, the intercession (on the Day of Resurrection).'

Every `might' in the Qur'an means `shall'.''

2 notes · View notes