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Tuesday, December 1, 2009

The grave is the first of the stages of the Hereafter

Tuesday, December 1, 2009 - by IslamGreatReligion · - 0 Comments

It was narrated that Haani’ the freed slave of ‘Uthmaan ibn ‘Affaan said: when ‘Uthman ibn ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him,

“You remember Paradise and Hell and you do not weep, but you weep because of this?”

He said,

“The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

‘The grave is the first of the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for him, but if he is not saved from it, what comes afterwards will be worse for him.’”

And the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“I have never seen any scene but the grave is more frightening than it.”

(Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed as hasan by al-Albaani in Saheeh al-Jaami’, 1684).

Are you part of Major Sin ???? then Repent today !


25 Steps To Be Closer To Allah

- by IslamGreatReligion · - 0 Comments

Want to be Close to Allah ???

:) Follow the steps....

25 Steps To Be Closer To Allah

1. Start off each day with ‘adhkaar al-istiyqaadh’ (waking up Supplications), thanking Allah for waking up in good shape.

2. Put Allah first in your life.

3. Broaden your horizons – learn 5 new verses from the Quran every day, travel to pray far in the mosque to brighten your day,take up a booklet having supplications and read them.

4. Pray Salaat Al-dhuhaa (after sunrise).

5. If someone says something mean ;to you, just shrug it off and dismiss it in a friendly, laidback manner, and pray that Allah shall forgive them.

6. When you get angry, remember Allah, and how short and worthless life is to waste in being Angry.

7. Remember that you can never have too many friends, but you can have few quality friends that help you fulfill the purpose of your creation (i.e. live for Allah).

8. When you’re happy, try to share your happiness with others. Thank Allah for that, and pray its continuation.

9. When something bad or embarrassing happens to you, just think that it could always be worse, remember the reward of patience, and thank Allah that it’s not worse than it is.

10. Do something extra of goodness once in a while, like feeding a poor person, or caressing an orphan’s head.

11. Never stop believing that you can win Allah’s love and thus work For it. Then you can win the love of Allah’s slaves.

12. Spend some time thinking of Allah’s amazing creation.

13. Always love those who love Allah unconditionally. This way you will ensure that you live for Him, love for Him, and hate for Him (those who are enemies of Him).

14. Find the righteous ways to express yourself, and if you think that what you are about to say shall cause no benefit, maintain silence (this is tough!!).

15. Every now and then, give yourself a break. Play sports, give time to your family, friends, but always remember Allah and watch that He is watching you.

16. Pray for blessing to come to those being lost, and pray to Allah to guide them to the right path.

17. Hug your parents, kiss their hands and heads and always obey but stop at Allah’s orders.

18. Smile to everyone, for your smile makes a big difference to him or her and you are rewarded.

19. Forgive, forget and smile.

20. Tears are not for women only… tears are for all human beings with feelings remaining in them. Don’t restrain your tears when remembering Allah.

21. When people criticize your actions and effort, revise your actions and see if they please Allah or no. If they do; then ignore and remember how the Prophet (SAW) and the Sahaba were criticized, made fun of and even physically harmed, so have patience.

22. Read the Quran daily and try to have a schedule for completing it as much as you could. As you open the Quran daily, read with observing not just passing your eyes through the words.

23. Don’t let popularity go to your head, for it never lasts and you may lose from it more than gain.

24. Never look down on anybody, for, to Allah, they may be better than you.

25. Send this to all with the intention of having a healthy society living for Allah and pray.

“This is by Grace of my Lord – to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself; and whoever is ungrateful, (it is for the loss of only himself). Certainly my Lord is Rich, Bountiful.” (27:40)


Saturday, November 28, 2009

Suicide Bombing

Saturday, November 28, 2009 - by IslamGreatReligion · - 0 Comments

Suicide Bombing

Al-Nisa (The Women) Sura 4: Verse 29 (Partial)

"... And kill yourselves not, for God is truly Merciful to you."

People who are driven to despair are thus reminded to have faith in God's mercy in the hope that they may be relieved of their suffering. Since suicide is prohibited, anyone who tries to facilitate it, or acts as an accomplice, is also liable to a deterrent punishment that may be quantified by the court while taking into consideration the material circumstances of the case. Commentators have, moreover, drawn a five-point conclusion from this verse as follows:

1. the obvious meaning is that suicide is forbidden;
2. the text also stipulates that 'you may not kill one another' nor facilitate suicide;
3. one may not undertake a task which is likely to cause his own death, even if it be in lieu of a religious obligation;
4. no one should deprive himself of the necessities of life to the point of self-destruction; and
5. the text covers cases of self-destruction regardless of the manner in which it is done.

The manuals of Islamic law are silent on the issue of suicide bombing, a disturbing phenomenon of our time that became frequent in connection with Israeli-Palestinian conflict, especially when Israel unleashed a new wave of aggression on the street processions of unarmed Palestinian youth in 2000-1. The aftermath of 11 September 2001 and more recently the horrendous violence in Iraq and Afghanistan, added new dimensions to the incidence of suicide bombing among Muslims.

Suicide bombing in the name of Islam is a 'sociopolitical phenomenon, not a theological one'. And any long-term solution to the problem must also address the causes that have brought so much pain and hopelessness to many Muslim societies.

It would be simplistic to lump the Palestinian suicide bombing with Al-Qaedah terrorist activities. One can hardly deny the genuine suffering of the Palestinian people and legitimacy of their struggle against sustained Israeli brutalities. It would appear equally simplistic, however, to equate suicide bombing with martyrdom and jihad. This is because suicide bombing contravenes two fundamental principles of Islam: prohibition against suicide, and deliberate killing of non-combatants. The argument that proceeds over reciprocity and retaliation is also flawed by the involvement of innocent non-combatants in suicide bombing.

Those who have raised the issue of 'collateral damage' in this context have also exaggerated their case, simply because non-combatants are chosen as the direct target of suicide bombing. They are, as such, neither collateral nor incidental.

The Muslim fighter who is motivated by the spirit of jihad enters the battle, not with the intention of dying, but with the conviction that if he should die, it would be for reasons beyond his control. Martyrdom in Islam does not begin with suicidal intention, let alone the linkage of that intention with the killing of non-combatants.

To justify suicide bombing under the banner of retaliation, or as a form of jihad, is therefore questionable, simply because it begins on an erroneous note, which goes against the essence both of just retaliation and justified jihad.

Compiled From:

"Shariah Law - An Introduction" - Mohammad Hashim Kamali, pp. 283-288


Friday, November 27, 2009

Ruling on Takbeer in Unison before the Eid prayer

Friday, November 27, 2009 - by IslamGreatReligion · - 0 Comments

Before the Eid prayer, the people recite dhikr in unison. Is this an innovation or is it is prescribed in the Eid prayer? If that is regarded as an innovation, what should we do? Should we leave the prayer place until the prayer begins?

Praise be to Allaah.

The takbeer of Eid is one of the Sunnahs that were prescribed by the Prophet (blessings and peace of Allah be upon him) and it is an act of worship like all other acts of worship: we should limit ourselves to what is narrated and it is not permissible to introduce any thing new into the way it is done; rather that which is narrated in the Sunnah and reports is sufficient.

Our fuqaha’ have examined the takbeer in unison that is done nowadays, and they did not find any evidence to support it, so they ruled that it is an innovation. That is because introducing a new act of worship or introducing a new manner in which an act of worship is done it is regarded as a blameworthy innovation and is included in the words of the Prophet (blessings and peace of Allah be upon him): “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by Muslim (1718).

Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said:

The takbeer which was done in al-Masjid al-Haraam on the day of Eid was where one person or a number of people would sit on the roof of Zamzam and say takbeer, and the people would repeat after them in the mosque. Then Shaykh ‘Abd al-‘Azeez ibn Baaz denounced this way and said that it was an innovation. What the Shaykh meant was that it was a partial innovation when done in this particular manner. He did not mean that the takbeer itself was an innovation. Some of the common folk of Makkah were upset by that, because they were used to it, and this is the reason why he sent this message. With regard to doing the takbeer in this manner, I do not know of any basis for it. The one who claims that this way is prescribed in sharee’ah has to bring proof and evidence. Moreover, this is a minor issue that should not have reached the level it did. End quote.

Majmoo’ Fataawa al-‘Allaamah Muhammad ibn Ibraaheem, 3/127, 128

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

Praise be to Allah the Lord of the Worlds, and blessings and peace be upon Prophet Muhammad and all his family and Companions.

I have studied what was published by the respected Shaykh, Ahmad ibn Muhammad Jamaal (may Allah help him to do that which pleases Him) in one of the local newspapers, in which he says that he finds odd the ban on takbeer in unison in the mosque before the Eid prayer because it is regarded as an innovation which must be stopped. In his article, Shaykh Ahmad tries to prove that takbeer in unison is not an innovation and that it is not permissible to ban it, and his opinion is supported by some writers. Because of the fear that this matter may cause confusion for those who do not know the truth, we have to explain that the basic principle with regard to the takbeer on the night before Eid and before the Eid prayer of Eid al-Fitr after Ramadaan, and during the first ten days of Dhu’l-Hijjah, and on the days of al-Tashreeq, is that it is prescribed at these great times and that it has a great deal of virtue, because Allah says concerning the takbeer on Eid al-Fitr (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185].

And He says about the first ten days of Dhu’l-Hijjah and the days of al-tashreeq (interpretation of the meaning):

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days (i.e. 10th, 11th, 12th, and 13th day of Dhul‑Hijjah), over the beast of cattle that He has provided for them (for sacrifice)”

[al-Hajj 22:28]

“And remember Allaah during the appointed Days”

[al-Baqarah 2:203].

What is included in the dhikr that is prescribed on these known days is both takbeer in general and specific takbeer, as is indicated by the Sunnah and the actions of the early Muslims (the salaf). The description of the takbeer that is prescribed is that each Muslim should say takbeer by himself on his own, raising his voice enough so that the people can hear him and follow his example and be reminded by it. As for the innovated takbeer in unison, that is when a group of people -- two or more -- raise their voices in saying takbeer together, so they start together and end together in unison and in a certain manner.

There is no basis for doing this and there is no evidence to support it, so it is an innovation in the manner of takbeer for which Allah has not sent down any authority. So the one who denounces takbeer done in this manner is in the right, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected” (narrated by Muslim), i.e., it is rejected and is not prescribed. And he (blessings and peace of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation and every innovation is a going astray.” The takbeer in unison is a newly invented matter, so it is an innovation. If what the people do is contrary to sharee’ah then it must be stopped and denounced, because the acts of worship are tawqeefi (i.e., limited to what is mentioned in the Qur'aan and Sunnah) and nothing is prescribed therein except what is indicated by the Qur'aan and Sunnah. As for people's views and opinions, they cannot be taken as proof if they go against the shar’i evidence. Similarly acts of worship cannot be proven on the basis of al-masaalih al-mursalah (i.e., that which serves the interests of the Muslim community). Acts of worship can only be proven with a text from the Qur'aan or Sunnah, or definitive scholarly consensus.

What is prescribed is for each Muslim to say takbeer in the manner prescribed and proven according to the shar’i evidence, which is to say takbeer individually.

Takbeer in unison was denounced and banned by Shaykh Muhammad ibn Ibraaheem, the mufti of Saudi Arabia (may Allah have mercy on him), and he issued a fatwa concerning that. I have issued more than one fatwa stating that it is not allowed, and a fatwa stating that it is not allowed was also issued by the scholars of the Standing Committee for Academic Research and Issuing Fatwas.

Shaykh Hammood ibn ‘Abd-Allaah al-Tuwaijri (may Allah have mercy on him) wrote an important essay denouncing and banning it, which has been printed and is in circulation. In it he quotes sufficient evidence to show that takbeer in unison is not allowed, praise be to Allah. As for what our brother Shaykh Ahmad quoted about the actions of ‘Umar (may Allah be pleased with him) and the people in Mina, this does not prove anything, because what he (may Allah be pleased with him) and the people did in Mina does not come under the heading of takbeer in unison; rather it comes under the heading of takbeer that is prescribed, because he (may Allah be pleased with him) raised his voice in takbeer in accordance with the Sunnah and so as to remind the people of it, so they said takbeer, each one on his own. This does not mean that they and ‘Umar (may Allah be pleased with him) agreed to raised their voices in takbeer in unison from beginning to end, as those who say takbeer in unison do nowadays. Thus everything that is narrated from the righteous early generations (may Allah have mercy on them) about the takbeer was all done in the prescribed manner. Anyone who claims something other than that has to produce evidence. Similarly, the call to prayer for Eid prayer, Taraweeh, qiyaam or Witr is all innovation for which there is no basis. It is proven in the saheeh hadeeths from the Prophet (blessings and peace of Allah be upon him) that he used to offer the Eid prayer with no adhaan or iqaamah, and as far as we know, none of the scholars said that there is a call with other words. The one who claims that has to establish proof. The basic principle is that there is no call to prayer in these cases. So it is not permissible for anyone to prescribe an act of worship, whether it involves words or actions, except with evidence from the Holy Qur'aan or the saheeh Sunnah or scholarly consensus -- as stated above -- because of the general meaning of the shar’i evidence which forbade innovation and warned against it, such as the verse in which Allah says (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21].

This evidence also includes the two hadeeths mentioned above, such as that in which the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Saheeh – agreed upon.

And he (blessings and peace of Allah be upon him) said in the Jumu’ah khutbah: “To proceed. The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (blessings and peace of Allah be upon him). The worst of matters are those which are newly invented and every innovation is a going astray.” Narrated by Muslim in his Saheeh. And there are many similar hadeeths and reports.

And it is Allah whom we ask to guide us and Shaykh Ahmad and all our brothers to proper understanding of His religion and help us to remain steadfast in adhering to it, and to make us all callers to guidance and supporters of the truth, and to protect us and all the Muslims from everything that is contrary to His laws, for He is Most Generous. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.

Majmoo’ Fataawa Ibn Baaz, 13/20-23

It says in Fataawa al-Lajnah al-Daa’imah, 8/310:

Each person should say takbeer out loud, but there is no proof from the Prophet (blessings and peace of Allah be upon him) for reciting takbeer in unison. He said: “Whoever does an action that is not part of this matter of ours will have it rejected.”

It also says (8/311):

Reciting takbeer in unison is not prescribed; rather that is an innovation, because it is proven that the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces something into this matter of ours that is not part of it will have it rejected.” The righteous early generation (the salaf) did not do that, neither the Sahaabah nor the Taabi’een, nor those who followed them, and they are the example to be followed, and what is required is to follow and not innovate in matters of religion. End quote.

It also says (24/269):

# Takbeer in unison is an innovation, because there is no evidence for it, and the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.” What ‘Umar (may Allah be pleased with him) did is not evidence for reciting takbeer in unison; rather what ‘Umar (may Allah be pleased with him) did was to say takbeer by himself, and when the people heard him they said takbeer, each one by himself. This does not indicate that they all said takbeer in unison.

It also says (2/236), volume 2:

# Reciting takbeer all together in unison after the prayer or at times other than prayer is not prescribed; rather it is an innovation that has been introduced into the religion. What is prescribed is to remember Allah a great deal, without reciting in unison, by reciting tahleel, tasbeeh and takbeer, reading Qur’aan, and asking a great deal for forgiveness, in obedience with the words of Allah (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance.

42. And glorify His Praises morning and afternoon”

[al-Ahzaab 33:41-42]

“Therefore remember Me (by praying, glorifying). I will remember you”

[al-Baqarah 2:152];

and in obedience to what was encouraged by the Messenger of Allah (blessings and peace of Allah be upon him) when he said:

“To say Subhaan Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa Allaahu akbar (Glory be to Allah, praise be to Allah, there is no God but Allah and Allah is most great) is dearer to me than everything on which the sun rises.” Narrated by Muslim. And he said: “Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allah) one hundred times a day will have his sins forgiven, even if they are like the foam of the sea.” Narrated by Muslim and al-Tirmidhi.

And it is following the early generation of this ummah, as it is not narrated from them that they recited takbeer in unison; rather that was done by those who follow innovations and whims and desires. Moreover, dhikr is an act of worship, and the basic principle with regard to acts of worship is that it should be restricted to that which is enjoined by the Lawgiver, and the Prophet (blessings and peace of Allah be upon him) warned against innovations in religion and said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” End quote.

Friday, January 16, 2009

Kaaba — House of Allah—Summary !

Friday, January 16, 2009 - by IslamGreatReligion · - 0 Comments

Kaaba WallpaperThe small, cubed building known as the Kaba may not rival skyscrapers in height or mansions in width, but its impact on history and human beings is unmatched.

The Kaba is the building towards which Muslims face five times a day, everyday, in prayer. This has been the case since the time of Prophet Muhammad (peace and blessings be upon him) over 1400 years ago.

The Size of the Kaba:
The current height of the Kaba is 39 feet, 6 inches and total size comes to 627 square feet.

The inside room of the Kaba is 13X9 meters. The Kaba’s walls are one meter wide. The floor inside is 2.2 meters higher than the place where people perform Tawaf.

The ceiling and roof are two levels made out of wood. They were reconstructed with teak which is capped with stainless steel.

The walls are all made of stone. The stones inside are unpolished, while the ones outside are polished.

This small building has been constructed and reconstructed by Prophets Adam, Ibrahim, Ismail and Muhammad (peace be upon them all). No other building has had this honor.

Yet, not very much is known about the details of this small but significant building.

Did you know the Kaba was reconstructed as recently as close to four years ago?

Did you know that the Kaba has been subjected to danger by natural disasters like flooding, as well as human attacks?

If you didn’t keep reading. You’ll find some rarely heard of information discussed below and discover facts about the Kaba many are unaware of.

The other names of the Kaba
Literally, Kaba in Arabic means a high place with respect and prestige. The word Kaba may also be derivative of a word meaning a cube.

Some of these other names include:
(i) Bait ul Ateeq-which means, according to one meaning, the earliest and ancient. According to the second meaning, it means independent and liberating. Both meanings could be taken. (ii) Bait ul Haram-the honorable house.

The Kaba has been reconstructed up to 12 times
Scholars and historians say that the Kaba has been reconstructed between five to 12 times.

The very first construction of the Kaba was done by Prophet Adam (peace be upon him). Allah says in the Quran that this was the first house that was built for humanity to worship Allah.

After this, Prophet Ibrahim and Ismail (peace be upon them) rebuilt the Kaba. The measurements of the Kaba’s Ibrahimic foundation are as follows:
-the eastern wall was 48 feet and 6 inches
-the Hateem side wall was 33 feet
-the side between the black stone and the Yemeni corner was 30 feet
-the Western side was 46.5 feet

Following this, there were several constructions before the Prophet Muhammad (peace and blessings be uponj him) ’s time.

Reconstruction of Kaba by Quraish
Prophet Muhammad participated in one of its reconstructions before he became a Prophet.

After a flash flood, the Kaba was damaged and its walls cracked. It needed rebuilding.

This responsibility was divided among the Quraish’s four tribes. Prophet Muhammad helped with this reconstruction.

Once the walls were erected, it was time to place the Black Stone, (the Hajar ul Aswad) on the eastern wall of the Kaba.

Arguments erupted about who would have the honor of putting the Black Stone in its place. A fight was about to break out over the issue, when Abu Umayyah, Makkah’s oldest man, proposed that the first man to enter the gate of the mosque the following morning would decide the matter. That man was the Prophet. The Makkans were ecstatic. “This is the trustworthy one (Al-Ameen),” they shouted in a chorus. “This is Muhammad”.

He came to them and they asked him to decide on the matter. He agreed.

Prophet Muhammad proposed a solution that all agreed to-putting the Black Stone on a cloak, the elders of each of the clans held on to one edge of the cloak and carried the stone to its place. The Prophet then picked up the stone and placed it on the wall of the Kaba.

Since the tribe of Quraish did not have sufficient funds, this reconstruction did not include the entire foundation of the Kaba as built by Prophet Ibrahim. This is the first time the Kaba acquired the cubical shape it has now unlike the rectangle shape which it had earlier. The portion of the Kaba left out is called Hateem now.

Construction After the Prophet’s Time-Abdullah ibn az-Zubayr
The Syrian army destroyed the Kaba in Muharram 64 (Hijri date) and before the next Hajj Abdullah ibn az-Zubayr, may Allah be pleased with him, reconstructed the Kaba from the ground up.

Ibn az-Zubayr wanted to make the Kaba how the Prophet Muhammad wanted it, on the foundation of the Prophet Ibrahim.

Ibn az-Zubayr said, “I heard Aisha (may Allah be pleased with her) say, ‘The Prophet said: “If your people had not quite recently abandoned the Ignorance (Unbelief), and if I had sufficient provisions to rebuild it [the Kaba], I would have added five cubits to it from the Hijr. Also, I would make two doors; one for people to enter therein and the other to exit.” (Bukhari). Ibn az-Zubayr said, “Today, I can afford to do it and I do not fear the people.

Ibn az-Zubayr built the Kaba on Prophet Ibrahim’s foundation. He put the roof on three pillars with the wood of Aoud (a perfumed wood with aroma which is traditionally burned to get a good smell out of it in Arabia).

In his construction he put two doors, one facing the east the other facing the west, as the Prophet wanted but did not do in his lifetime.

He rebuilt the Kaba on the Prophet Ibrahim’s foundation, which meant that the Hateem area was included. The Hateem is the area adjacent to the Kaba enclosed by a low semi-circular wall.

Abdullah ibn az-Zubayr also made the following additions and modifications:
-put a small window close to the roof of the Kaba to allow for light.
-moved the door of the Kaba to ground level and added a second door to the Kaba.
-added nine cubits to the height of the Kaba, making it twenty cubits high.
-its walls were two cubits wide.
-reduced the pillars inside the House to three instead of six as were earlier built by Quraish.

For reconstruction, ibn az-Zubayr put up four pillars around Kaba and hung cloth over them until the building was completed. People began to do Tawaf around these pillars at all times, so Tawaf of the Kaba was never abandoned, even during reconstruction.

During Abdul Malik bin Marwan’s time

In 74 Hijri (or 693 according to the Gregorian calendar), Al-Hajjaj bin Yusuf al-Thaqafi, the known tyrant of that time, with the approval of Umayyad Khalifa Abdul Malik bin Marwan, demolished what Ibn az-Zubayr had added to it from the older foundation of Prophet Ibrahim, restore its old structure as the Quraish had had it.

Some of the changes he made were the following:
-he rebuilt it in the smaller shape which is found today
-took out the Hateem
-walled up the western door (whose signs are still visible today) and left the rest as it was
-pulled down the wall in the Hateem area.
-removed the wooden ladder Ibn az-Zubayr had put inside the Kaba.
-reduced the door’s height by five cubits

When Abdul Malik bin Marwan came for Umra and heard the Hadith that it was wish of Prophet for the Kaba to be constructed the way Abdullah ibn az-Zubayr had built it, he regretted his actions.

Imam Malik’s advice to the Khalifa Harun al Rasheed
Abbasi Khalifa Harun al Rasheed wanted to rebuild the Kaba the way the Prophet Muhammad wanted and the way Abdullah ibn az-Zubayr built it.

But when he consulted Imam Malik, the Imam asked the Khalifa to change his mind because constant demolition and rebuilding is not respectful and would become a toy in the hands of kings. Each one would want to demolish and rebuild the Kaba.

Based on this advice, Harun al Rasheed did not reconstruct the Kaba. The structure remained in the same construction for 966 years, with minor repairs here and there.

Reconstruction during Sultan Murad Khan’s time
In the year 1039 Hijri, because of heavy rain, flood and hail, two of the Kaba’s walls fell down.

The flood during which this occurred took place on the 19th of Shaban 1039 Hijri which continued constantly, so the water in the Kaba became almost close to half of its walls, about 10 feet from the ground level.

On Thursday the 20th of Shaban 1039 Hijri, the eastern and western walls fell down.

When flood receded on Friday the 21st of Shaban, the cleanup started.

Again, a curtain, the way Abdullah ibn az-Zubayr established on 4 pillars, was put up, and the reconstruction started on the 26th of Ramadan. The rest of the walls except for the one near the Black Stone, were demolished.

By the 2nd of Zul-Hijjah 1040 the construction was taking place under the guidance of Sultan Murad Khan, the Ottoman Khalifa. From the point of the Black stone and below, the current construction is the same as that done by Abdullah ibn az-Zubayr.

The construction which was done under the auspices of Murad Khan was exactly the one done at the time of Abdul Malik ibn Marwan which is the way the Quraysh had built it before Prophethood.

On Rajab 28 1377, One historian counted the total stones of the Kaba and they were 1,614. These stones are of different shapes. But the stones which are inside the outer wall which is visible are not counted in there.

Reconstruction of the Kaba In 1996
A major reconstruction of the Kaba took place between May 1996 and October 1996.

This was after a period of about 400 years (since Sultan Murad Khan’s time).

During this reconstruction the only original thing left from the Kaba are the stones. All other material has been replaced including the ceiling and the roof and its wood.

Read More Kaaba Related Articles :
  • Inside View of Kaaba
  • Kiswa Contruction
  • Black Stone
  • Kaaba Wallpapers
please inform us,if there is any BUg!
slave of Allah!

Welcome to ISLAM---World's Greatest Religion --- The Only True Religion in World !

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Islam (Arabic: الإسلام; al-’islām (help·info)) is a monotheistic Abrahamic religion originating with the teachings of Muhammad, a 7th century Arab religious and political figure. The word Islam means “submission”, or the total surrender of oneself to God (Arabic: الله, Allāh).[1] An adherent of Islam is known as a Muslim, meaning “one who submits (to God)”.[2][3] There are between 1.2 billion to 1.8 billion Muslims, making Islam the second-largest religion in the world after Christianity.[4]

Muslims believe that God revealed the Qur’an to Muhammad, God’s final prophet, and regard the Qur’an and the Sunnah (words and deeds of Muhammad) as the fundamental sources of Islam.[5] They do not regard Muhammad as the founder of a new religion, but as the restorer of the original monotheistic faith of Abraham, Moses, Jesus, and other prophets. Islamic tradition holds that Jews and Christians distorted the revelations God gave to these prophets by either altering the text, introducing a false interpretation, or both.[6]

Islam includes many religious practices. Adherents are generally required to observe the Five Pillars of Islam, which are five duties that unite Muslims into a community.[7] In addition to the Five Pillars, Islamic law (sharia) has developed a tradition of rulings that touch on virtually all aspects of life and society. This tradition encompasses everything from practical matters like dietary laws and banking to warfare.[8]

Almost all Muslims belong to one of two major denominations, the Sunni (85%) and Shi’a (15%). The schism developed in the late 7th century following disagreements over the religious and political leadership of the Muslim community. Islam is the predominant religion throughout the Middle East, as well as in parts of Africa and Asia. Large communities are also found in China, the Balkan Peninsula in Eastern Europe and Russia. There are also large Muslim immigrant communities in other parts of the world such as Western Europe. About 20% of Muslims live in Arab countries.[9]

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