Love someone who doesn't deserve it.
Blessed is he who speaks a kindness;
Thrice blessed is he who repeats it.
The greatest goal of Islam is to extend kindness to self and kindness to the creatures. It is this goal that determines the position of one before Allah in this world and the Hereafter. It is also this kindness that determines man’s position among his fellow human beings. All obligatory and forbidden things are based on this kindness. Allah has made it obligatory in all His legislations.
The Messenger of Allah said, “Allah has ordained kindness on everything. When you kill (an animal) kill (it) kindly and when you slaughter (an animal), slaughter (it) kindly. Let anyone of you sharpen his knife and let him give rest to his slaughtered animal.”
The Prophet’s statement, “Allah ordained kindness on everything” have two meanings:
One: That Allah has ordained perfection on every obligatory duty and that a Muslim should do it in the best perfect form; that he should Endeavour to do as much supererogatory aspects of it as he can and that he should refrain from all aspects of forbidden things. Allah says,
“Leave (O mankind, all kinds of) sin, open and secret.”
(Al-Anaam 6:120)
This nice story was sent to me don't know the source still read it (NICE)
Nasiruddin was the slave of a king, and very fond of hunting. One day he came across a very pretty baby deer and picked it up and rode away. The mother deer saw Nasiruddin take her baby and followed him anxiously. Nasiruddin, pleased with the baby dear, was thinking about presenting it to his children to play with. After a time, he chanced to look back and saw the mother deer following him, her expression full of grief. He noticed too that she did not seem to care about her own safety. Moved to pity, Nasiruddin set the baby deer free. The mother deer nuzzled and licked her baby fondly and the two deer leapt happily away into the forest. But many times the mother deer looked back at Nasiruddin, as if to express her thanks.
That night Nasiruddin dreamt that the revered Prophet (pbuh) was addressing him:
‘Nasiruddin, your name has been entered in the list of Allah, and you will one day have a kingdom. But remember that when you are king you will also have many responsibilities. Just as you have shown mercy to the deer today, you should be merciful to all Allah’s creatures. You should not forget your people by falling into a life of luxury.’
This dream came true and Nasiruddin did become king, Amir Nasiruddin, father of Sultan Muhammad.
The moral of the story is that if we wish Allah to be merciful to us, we must be eager to show mercy to all the living creatures of the earth.
When a flower blooms, its colour and scent first touch the garden near it, and then spread. In the same way, a Muslim’s acts of human kindness should first touch those nearest to him, his family and his neighbors.
Every one is commanded to be kind to all creatures. Allah gives an absolute and general command about kindness when He says,
“And do well. Truly, Allah loves the good-doers.”
(Al-Baqarah 2:195)
He also says,
“Indeed, Allah orders and good conduct.”
(An-Nahl 16:90)
Allah also ordains kindness in a specified and detailed form. He ordains that the parents, the relatives, the neighbors, the poor, the weak, the distressed, the orphans and others should all be treated with kindness. Being kind to the creatures entails being generous to them and refraining from harming them. The most comprehensive verse on kindness in the Qur’an is the word of Allah that says,
“Worship Allah and join none with Him in worship; and do good to parents, kinsfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.”
(An-Nisa 4:36)
Prophet (pbuh)
"Kindness is a mark of faith, and whoever is not kind has no faith." (Muslim)
Treat everyone with politeness, even those who are rude to you - not because they are nice, but because you are.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Monday, 29 November 2010
Sunday, 28 November 2010
Kindness makes the Muslim
The high ranked generosity and natural kind-heartedness is one of the countless and innumerable good qualities and excellent characters the Holy Prophet Sallallaahu alaihi Wasallam possessed. His generosity knew no limits, and the ocean of his kindness knew no shore.
Generosity and kindness covers such a vast field, and is such an ocean of a subject, that to cover all of its details is an almost impossible task. Generosity and kindness doesn't only mean that you give when you still gain or retain, but in fact means to give when you yourself hardly have anything. According to these details, generosity could be divided into three groups:
1. To give while one has something in possession and the one to whom it is given also has something in possession.
2. To give while one has something in possession and the one to whom it is given is in need.
3. The one who is giving is in need but places his own needs aside and gives priority to others over him.
The last group is the best and most desirable of all, and it is this third one which will be found in the life of the Prophet Sallallaahu alaihi Wasallam. For example, a story has been narrated that in the time of the Prophet Sallallaahu alaihi Wasallam a woman made an intention of giving the Prophet Sallallaahu alaihi Wasallam a present; because she didn't have much wealth to buy him something expensive, she intended to weave and offer some cloth. The Prophet Sallallaahu alaihi Wasallam accepted it, as he was in dire need of it, and wore it as an izar (a sheet of cloth worn to cover the lower part of the body). A companion saw the Prophet Sallallaahu alaihi Wasallam with this izar and liked it, so asked for it. The Holy and Noble Prophet Sallallaahu alaihi Wasallam without second thoughts and without hesitation changed into another garment, which was borrowed from somebody, and gave this one away. The companions who saw this felt guilty about the person asking, because they knew well that the Holy Prophet sallallaahu alaihi Wasallam would never refuse, but what could be done now, it had already been given and the Prophet sallallaahu alaihi Wasallam would never take it back. The Sahabi reasoned his act by saying, "I asked for it to use as my shroud."
A sensible person can understand from this story and by now would have deduced, that the Prophet sallallaahu alaihiWasallam ’s generosity is on such a level that it is absolutely impossible to imagine, such as the case where he himself was in need, had come to the circumstances of borrowing from someone else, yet gave away his own to someone who had merely asked for it.
The religion of Islam has always viewed animals as a special part of God's creation.
The Holy Qur'an (Koran), the Hadith (Muslim religious text), and the history of Islamic civilization offer many examples of kindness, mercy, and compassion for animals.
Here are more sayings on kindness to animals from Prophet Muhammad saw, the Hadith and the Holy Qur'an (Koran):
God's kindness towards his creature is more than a mother's towards her babe.
If you put your whole trust in God, as you ought, He most certainly will give you sustenance, as He doth the birds; they come out hungry in the morning, but return full to their nests.
All God's creatures are His family; and he is the most beloved of God who doeth most good to God's creatures.
Whoever is kind to His creatures, God is kind to him; therefore be kind to man on earth, whether good or bad; and being kind to the bad, is to withhold him from badness, thus in heaven you will be treated kindly.
Prophet Mohammad (saw) repeatedly forbade cruelty to animals, saying in the Hadith popular tradition, "Whoever is kind to the creatures of God is kind to himself."
He who is not kind to God's creatures, and to his own children, God will not be kind to him.
Similarly, Mohammed taught "A good deed done to a beast is as good as doing good to a human being; while an act of cruelty to a beast is as bad as an act of cruelty to a human being."
Prophet Muhammad saw mentioned "Verily God hath one hundred loving kindnesses; one of which he hath sent down amongst man, animals, and every moving thing upon the face of the earth: by it they are kind to each other, and forgive one another; and by it the animals of the wilds are kind to their young; and God hath reserved ninety-nine loving kindnesses by which he will be gracious to His creatures on the last day."
It is mentioned in The Quran (Verse 6:38) "There is not an animal on Earth, nor a bird that flies on its wings, but they are communities like you. Nothing have we omitted from the Book, and they all shall be gathered to God in the end."
Islam encourages doing well with all its universal, humane sense, and commands kindness in all its forms and purposes, thus making it a most wonderful virtue.
Kindness is doing well, but this virtue has taken on the meaning of "Benevolence"; that is, the "charity" which a person gives to the poor and the needy as a consolation for their poverty and neediness.
In its essence and ultimate goal, kindness is when the well-doer alleviates the suffering of the person to whom he gives charity, and palliates his defeat and misery. It is the solidarity of one human being with another, to make the person who is suffering and disadvantaged feel that he is not lonely in this world, and that he has brethren who share his distress and happiness.
Kindness makes the Muslim - who follows the teachings of his religion - a partner of every sufferer in this world.
But the Most Kind is Allah -the Great and Almighty - to whom all the hearts turn whenever misfortune befalls people and adversity overwhelms them.
Allah has established kindness and commanded it, not only for the sake of the person to whom one is being kind but also for the doer of good as well:
"But do thou good, as Allah has been good to thee", [The Story: 77].
"If ye did well, ye did well for yourselves, if ye did evil, (ye did it) against yourselves", [The Night Journey: 7].
Allah commands justice, the doing of good, and liberality to kith and kin, and he forbids all shameful deeds, and injustice and rebellion (The Bee: 90).
Volume 3, Book 40, Number 552
Narrated by Asma' bint Abi Bakr,
The Prophet prayed the eclipse prayer, and then said, "Hell was displayed so close that I said, 'O my Lord! Am I going to be one of its inhabitants?"' Suddenly he saw a woman. I think he said, who was being scratched by a cat. He said, "What is wrong with her?" He was told, "She had imprisoned it (i.e. the cat) till it died of hunger."
Narrated by 'Abdullah bin 'Umar,
Allah's Apostle said, "A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger." Allah's Apostle further said, (Allah knows better) Allah said (to the woman), 'You neither fed it nor watered when you locked it up, nor did you set it free to eat the insects of the earth."
The moral of the story is that if we wish Allah to be merciful to us, we must be eager to show mercy to all the living creatures of the earth.
When a flower blooms, its colour and scent first touch the garden near it, and then spread. In the same way, a Muslim’s acts of human kindness should first touch those nearest to him, his family and his neighbors.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Generosity and kindness covers such a vast field, and is such an ocean of a subject, that to cover all of its details is an almost impossible task. Generosity and kindness doesn't only mean that you give when you still gain or retain, but in fact means to give when you yourself hardly have anything. According to these details, generosity could be divided into three groups:
1. To give while one has something in possession and the one to whom it is given also has something in possession.
2. To give while one has something in possession and the one to whom it is given is in need.
3. The one who is giving is in need but places his own needs aside and gives priority to others over him.
The last group is the best and most desirable of all, and it is this third one which will be found in the life of the Prophet Sallallaahu alaihi Wasallam. For example, a story has been narrated that in the time of the Prophet Sallallaahu alaihi Wasallam a woman made an intention of giving the Prophet Sallallaahu alaihi Wasallam a present; because she didn't have much wealth to buy him something expensive, she intended to weave and offer some cloth. The Prophet Sallallaahu alaihi Wasallam accepted it, as he was in dire need of it, and wore it as an izar (a sheet of cloth worn to cover the lower part of the body). A companion saw the Prophet Sallallaahu alaihi Wasallam with this izar and liked it, so asked for it. The Holy and Noble Prophet Sallallaahu alaihi Wasallam without second thoughts and without hesitation changed into another garment, which was borrowed from somebody, and gave this one away. The companions who saw this felt guilty about the person asking, because they knew well that the Holy Prophet sallallaahu alaihi Wasallam would never refuse, but what could be done now, it had already been given and the Prophet sallallaahu alaihi Wasallam would never take it back. The Sahabi reasoned his act by saying, "I asked for it to use as my shroud."
A sensible person can understand from this story and by now would have deduced, that the Prophet sallallaahu alaihiWasallam ’s generosity is on such a level that it is absolutely impossible to imagine, such as the case where he himself was in need, had come to the circumstances of borrowing from someone else, yet gave away his own to someone who had merely asked for it.
The religion of Islam has always viewed animals as a special part of God's creation.
The Holy Qur'an (Koran), the Hadith (Muslim religious text), and the history of Islamic civilization offer many examples of kindness, mercy, and compassion for animals.
Here are more sayings on kindness to animals from Prophet Muhammad saw, the Hadith and the Holy Qur'an (Koran):
God's kindness towards his creature is more than a mother's towards her babe.
If you put your whole trust in God, as you ought, He most certainly will give you sustenance, as He doth the birds; they come out hungry in the morning, but return full to their nests.
All God's creatures are His family; and he is the most beloved of God who doeth most good to God's creatures.
Whoever is kind to His creatures, God is kind to him; therefore be kind to man on earth, whether good or bad; and being kind to the bad, is to withhold him from badness, thus in heaven you will be treated kindly.
Prophet Mohammad (saw) repeatedly forbade cruelty to animals, saying in the Hadith popular tradition, "Whoever is kind to the creatures of God is kind to himself."
He who is not kind to God's creatures, and to his own children, God will not be kind to him.
Similarly, Mohammed taught "A good deed done to a beast is as good as doing good to a human being; while an act of cruelty to a beast is as bad as an act of cruelty to a human being."
Prophet Muhammad saw mentioned "Verily God hath one hundred loving kindnesses; one of which he hath sent down amongst man, animals, and every moving thing upon the face of the earth: by it they are kind to each other, and forgive one another; and by it the animals of the wilds are kind to their young; and God hath reserved ninety-nine loving kindnesses by which he will be gracious to His creatures on the last day."
It is mentioned in The Quran (Verse 6:38) "There is not an animal on Earth, nor a bird that flies on its wings, but they are communities like you. Nothing have we omitted from the Book, and they all shall be gathered to God in the end."
Islam encourages doing well with all its universal, humane sense, and commands kindness in all its forms and purposes, thus making it a most wonderful virtue.
Kindness is doing well, but this virtue has taken on the meaning of "Benevolence"; that is, the "charity" which a person gives to the poor and the needy as a consolation for their poverty and neediness.
In its essence and ultimate goal, kindness is when the well-doer alleviates the suffering of the person to whom he gives charity, and palliates his defeat and misery. It is the solidarity of one human being with another, to make the person who is suffering and disadvantaged feel that he is not lonely in this world, and that he has brethren who share his distress and happiness.
Kindness makes the Muslim - who follows the teachings of his religion - a partner of every sufferer in this world.
But the Most Kind is Allah -the Great and Almighty - to whom all the hearts turn whenever misfortune befalls people and adversity overwhelms them.
Allah has established kindness and commanded it, not only for the sake of the person to whom one is being kind but also for the doer of good as well:
"But do thou good, as Allah has been good to thee", [The Story: 77].
"If ye did well, ye did well for yourselves, if ye did evil, (ye did it) against yourselves", [The Night Journey: 7].
Allah commands justice, the doing of good, and liberality to kith and kin, and he forbids all shameful deeds, and injustice and rebellion (The Bee: 90).
Volume 3, Book 40, Number 552
Narrated by Asma' bint Abi Bakr,
The Prophet prayed the eclipse prayer, and then said, "Hell was displayed so close that I said, 'O my Lord! Am I going to be one of its inhabitants?"' Suddenly he saw a woman. I think he said, who was being scratched by a cat. He said, "What is wrong with her?" He was told, "She had imprisoned it (i.e. the cat) till it died of hunger."
Narrated by 'Abdullah bin 'Umar,
Allah's Apostle said, "A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger." Allah's Apostle further said, (Allah knows better) Allah said (to the woman), 'You neither fed it nor watered when you locked it up, nor did you set it free to eat the insects of the earth."
The moral of the story is that if we wish Allah to be merciful to us, we must be eager to show mercy to all the living creatures of the earth.
When a flower blooms, its colour and scent first touch the garden near it, and then spread. In the same way, a Muslim’s acts of human kindness should first touch those nearest to him, his family and his neighbors.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Friday, 26 November 2010
Allah swt has ordained kindness on everything
I Seek refuge in Allah from knowledge that brings no wisdom, from a heart that lacks kindness, from desires that bring discontent, and from supplications that go unanswered.- Messenger of Allah May Allah's peace and blessings be on him .
All human beings have a series of needs that they strive to satisfy.
What Happens if You Don't Take Personal Responsibility?
All praise is due to Allah, Lord of all the worlds. Peace and blessings of Allah be upon the Messenger, his household and companions.
The greatest goal of Islam is to extend kindness to self and kindness to the creatures. It is this goal that determines the position of one before Allah in this world and the Hereafter. It is also this kindness that determines man’s position among his fellow human beings. All obligatory and forbidden things are based on this kindness. Allah has made it obligatory in all His legislations.
The Messenger of Allah said, “Allah has ordained kindness on everything. When you kill (an animal) kill (it) kindly and when you slaughter (an animal), slaughter (it) kindly. Let anyone of you sharpen his knife and let him give rest to his slaughtered animal.”
The Prophet’s statement, “Allah ordained kindness on everything” have two meanings:
One: That Allah has ordained perfection on every obligatory duty and that a Muslim should do it in the best perfect form; that he should Endeavour to do as much supererogatory aspects of it as he can and that he should refrain from all aspects of forbidden things. Allah says,
“Leave (O mankind, all kinds of) sin, open and secret.”
(Al-Anaam 6:120)
Performing obligatory acts in the perfect form and refraining from forbidden things are the greatest acts of doing kindness to oneself. The greatest act of kindness to oneself is to actualize the belief in the Oneness of Allah by worshipping Him alone without associating any partner to Him. Other things follow this great fundamental.
Personal Responsibility
Islam charges every individual man and woman with personal responsibility to make his or her own way to heaven or hell by being good and doing good, or by being evil and doing evil in this life. Life on earth has been said to be the season for cultivation of the life hereafter. As one sows here so shall one reap in the hereafter, in the life after death? As the right way to eternal bliss has been clearly shown, all have been warned through the following about the Day of Final Judgment:
On that day shall come out people (from their graves) in groups to be shown their (own) deeds. (99:6)
Then he who hath done an atom-weight of good shall see It. (99:7)
And he who hath done an atom-weight of evil shall see it. (99:8)
From this comes great encouragement to do well and to shun evil.
Did you ever stop to think that everything you are or ever will be is completely up to you? Just imagine.
You are where you are because of who you are. Everything that exists in your life exists because of you, because of your behavior, words and actions.
Because you have freedom of choice and because you have chosen each and every circumstance of your life, you are completely responsible for all of your success and failure, your happiness and unhappiness, you’re present and future.
It takes a big person to accept outwardly and inwardly that they screwed up. I’m not saying we should never blame other people. Sometimes others are at fault and they need to know it and take responsibility. But being able to accept responsibility when that’s right means we actually become less helpless and passive.
If everything is someone else’s fault, then what part do I play in my own life? Are my actions entirely without consequence? Am I that powerless? Or do all my actions only lead to good outcomes? Am I an entirely new type of human being?
Knowing we can accept responsibility when things go wrong means we can also accept credit when things go well. We do, as individuals, have an effect on life; and that’s a good thing.
But we need to develop the capacity to be objective enough about ourselves to avoid assuming we could never possibly have created problems ourselves. We also need to distinguish between accepting responsibility and punishing ourselves unduly.
You know you are not accepting personal responsibility if you do the opposite: blame others for your problems, life situation, hardships, character flaws, and just about everything and anything else. Rather than accepting the "blame" or responsibility for how your life is, you make excuses. Everything and anybody is to blame -- except you.
Sound familiar? You may be blaming others more than you think. Have you ever:
Blamed traffic/truck drivers/slow drivers for being late to an appointment?
Blamed your hectic schedule for the reason you've put on a couple of pounds?
Everyone is wrong but you.
Blamed your spouse for your bad day?
People who take responsibility, on the other hand, would have handled these situations as follows:
*
Admitted, that they should have left a few minutes earlier for their appointment.
*
Acknowledged that, while being stressed because of a busy time, they've been skipping the gym and eating junk food more often.
*
Accepted, that no one is to blame for their bad day, other than themselves.
When you constantly blame others, view yourself as a victim and feel others are causing all of your hardships, you inevitably surround yourself with anger, resentment and negative thoughts -- all of which are surefire ways to bring on fatigue, sadness, stress and even chronic disease.
When we take responsibility, we admit we are the ones responsible for the choices we make. We, not other people or events, are responsible for the way we think and feel. It is our life, and we are in charge of it. We are free to enjoy it or disdain it. No, we are not responsible for all that happens to us, but we are responsible for how we think, feel, and act when they happen.
Why did God make us so fleet-footed? Some would argue it is to allow us to dodge, duck, and run from responsibility! Why would anyone want to do that? Well, many people associate responsibility with duty and obligations, which, in turn, are thought of as burdens. But personal responsibility is not a burden, it is a blessing. This becomes clear when we understand that PERSONAL RESPONSIBILITY IS NOTHING OTHER THAN THE FREEDOM TO CREATE OUR OWN LIVES. Yes, responsibility is equated with freedom and power. Once we awaken to this fact, we become liberated and empowered. Once we become aware of this truth, we shed our victim mentality and gain the power to transform ourselves.
Here are the most common errors in thinking that add to a lifetime of misery:
Over Generalized Thinking, Over Generalized statements are exaggerations.
For example, 'He NEVER considers my opinion.
You ALWAYS interrupt me. She ALWAYS tells me what to do. I have to do ALL the work. I NEVER get a break. EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
Making an Assumption and Running with it. What you assume is only what you assume. Assumptions may or may not be true. There may be other reasons why things happen. Generate multiple reasons why you think something has happened. Check out your assumption with others to get to the facts of the issue. Jumping to conclusions is another form of making an assumption and acting on it as if it were true.
Entitlement thinking, this way of viewing the world is to believe that your way is right and is the only way. If others do no agree with you, anger comes up. The belief is 'you must agree with me and do things my way or I have the right (I'm entitled) to get angry. Empathy is the ability to see things from the perspective of another person and feel compassion. The only person we can change is our self--to dwell on how others do not meet our needs keeps you in anger or depression.
The next time you feel stuck in a conversation, try asking yourself these questions. They can help you change your perspective, step out of the infinite negative loop, and take a new kind of action. Below are some challenging questions to use as a guide?
* What action can I take that doesn't depend on what my partner says or does?
* Can I talk about my own experience without blaming my partner?
* Can I get curious about my partner's experience, even when I don't agree?
* Can I let go of the need to be right?
If something doesn’t work out, it’s easy to get creative and find some reason why it’s someone else’s fault. Learn to relax with not actually knowing for a while why something worked out the way it did. Tolerate the temporary uncertainty of just not knowing until you get a wider perspective on things.
get angry the first person isn’t an effective way of going about things. Wait for a bit by telling yourself: “Okay, this is the situation at the moment. Now, what’s the very best thing I can now do in these circumstances…?”
"Let us not seek to fix the blame for the past. Let us accept our own responsibility for the future."
It takes a big person to accept outwardly and inwardly that they screwed up. I’m not saying we should never blame other people. Sometimes others are at fault and they need to know it and take responsibility. But being able to accept responsibility when that’s right means we actually become less helpless and passive.
If everything is someone else’s fault, then what part do I play in my own life? Are my actions entirely without consequence? Am I that powerless? Or do all my actions only lead to good outcomes? Am I an entirely new type of human being?
Knowing we can accept responsibility when things go wrong means we can also accept credit when things go well. We do, as individuals, have an effect on life; and that’s a good thing.
But we need to develop the capacity to be objective enough about ourselves to avoid assuming we could never possibly have created problems ourselves. We also need to distinguish between accepting responsibility and punishing ourselves unduly.
You know you are not accepting personal responsibility if you do the opposite: blame others for your problems, life situation, hardships, character flaws, and just about everything and anything else. Rather than accepting the "blame" or responsibility for how your life is, you make excuses. Everything and anybody is to blame -- except you.
Sound familiar? You may be blaming others more than you think. Have you ever:
Blamed traffic/truck drivers/slow drivers for being late to an appointment?
Blamed your hectic schedule for the reason you've put on a couple of pounds?
Blamed your spouse for your bad day?
People who take responsibility, on the other hand, would have handled these situations as follows:
They should have left a few minutes earlier for their appointment.
Acknowledged that, while being stressed because of a busy time, they've been skipping the gym and eating junk food more often.
Accepted, that no one is to blame for their bad day, other than themselves.
When you constantly blame others, view yourself as a victim and feel others are causing all of your hardships, you inevitably surround yourself with anger, resentment and negative thoughts -- all of which are surefire ways to bring on fatigue, sadness, stress and even chronic disease.
Here are the most common errors in thinking that add to a lifetime of misery:
Over Generalized Thinking. Over Generalized statements are exaggerations.
For example, 'He NEVER considers my opinion.
You ALWAYS interrupt me. She ALWAYS tells me what to do. I have to do ALL the work. I NEVER get a break. EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
Making an Assumption and Running with it. What you assume is only what you assume. Assumptions may or may not be true. There may be other reasons why things happen. Generate multiple reasons why you think something has happened. Check out your assumption with others to get to the facts of the issue. Jumping to conclusions is another form of making an assumption and acting on it as if it were true.
Entitlement thinking, this way of viewing the world is to believe that your way is right and is the only way. If others do no agree with you, anger comes up. The belief is 'you must agree with me and do things my way or I have the right (I'm entitled) to get angry. Empathy is the ability to see things from the perspective of another person and feel compassion. The only person we can change is our self--to dwell on how others do not meet our needs keeps you in anger or depression.
he next time you feel stuck in a conversation, try asking yourself these questions. They can help you change your perspective, step out of the infinite negative loop, and take a new kind of action. Below are some challenging questions to use as a guide?
* What action can I take that doesn't depend on what my partner says or does?
* Can I talk about my own experience without blaming my partner?
* Can I get curious about my partner's experience, even when I don't agree?
* Can I let go of the need to be right?
If something doesn’t work out, it’s easy to get creative and find some reason why it’s someone else’s fault. Learn to relax with not actually knowing for a while why something worked out the way it did. Tolerate the temporary uncertainty of just not knowing until you get a wider perspective on things.
Jumping to blame the first person isn’t an effective way of going about things. Wait for a bit by telling yourself: “Okay, this is the situation at the moment. Now, what’s the very best thing I can now do in these circumstances…?”
"Let us not seek to fix the blame for the past. Let us accept our own responsibility for the future."
Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
All human beings have a series of needs that they strive to satisfy.
What Happens if You Don't Take Personal Responsibility?
All praise is due to Allah, Lord of all the worlds. Peace and blessings of Allah be upon the Messenger, his household and companions.
The greatest goal of Islam is to extend kindness to self and kindness to the creatures. It is this goal that determines the position of one before Allah in this world and the Hereafter. It is also this kindness that determines man’s position among his fellow human beings. All obligatory and forbidden things are based on this kindness. Allah has made it obligatory in all His legislations.
The Messenger of Allah said, “Allah has ordained kindness on everything. When you kill (an animal) kill (it) kindly and when you slaughter (an animal), slaughter (it) kindly. Let anyone of you sharpen his knife and let him give rest to his slaughtered animal.”
The Prophet’s statement, “Allah ordained kindness on everything” have two meanings:
One: That Allah has ordained perfection on every obligatory duty and that a Muslim should do it in the best perfect form; that he should Endeavour to do as much supererogatory aspects of it as he can and that he should refrain from all aspects of forbidden things. Allah says,
“Leave (O mankind, all kinds of) sin, open and secret.”
(Al-Anaam 6:120)
Performing obligatory acts in the perfect form and refraining from forbidden things are the greatest acts of doing kindness to oneself. The greatest act of kindness to oneself is to actualize the belief in the Oneness of Allah by worshipping Him alone without associating any partner to Him. Other things follow this great fundamental.
Personal Responsibility
Islam charges every individual man and woman with personal responsibility to make his or her own way to heaven or hell by being good and doing good, or by being evil and doing evil in this life. Life on earth has been said to be the season for cultivation of the life hereafter. As one sows here so shall one reap in the hereafter, in the life after death? As the right way to eternal bliss has been clearly shown, all have been warned through the following about the Day of Final Judgment:
On that day shall come out people (from their graves) in groups to be shown their (own) deeds. (99:6)
Then he who hath done an atom-weight of good shall see It. (99:7)
And he who hath done an atom-weight of evil shall see it. (99:8)
From this comes great encouragement to do well and to shun evil.
Did you ever stop to think that everything you are or ever will be is completely up to you? Just imagine.
You are where you are because of who you are. Everything that exists in your life exists because of you, because of your behavior, words and actions.
Because you have freedom of choice and because you have chosen each and every circumstance of your life, you are completely responsible for all of your success and failure, your happiness and unhappiness, you’re present and future.
It takes a big person to accept outwardly and inwardly that they screwed up. I’m not saying we should never blame other people. Sometimes others are at fault and they need to know it and take responsibility. But being able to accept responsibility when that’s right means we actually become less helpless and passive.
If everything is someone else’s fault, then what part do I play in my own life? Are my actions entirely without consequence? Am I that powerless? Or do all my actions only lead to good outcomes? Am I an entirely new type of human being?
Knowing we can accept responsibility when things go wrong means we can also accept credit when things go well. We do, as individuals, have an effect on life; and that’s a good thing.
But we need to develop the capacity to be objective enough about ourselves to avoid assuming we could never possibly have created problems ourselves. We also need to distinguish between accepting responsibility and punishing ourselves unduly.
You know you are not accepting personal responsibility if you do the opposite: blame others for your problems, life situation, hardships, character flaws, and just about everything and anything else. Rather than accepting the "blame" or responsibility for how your life is, you make excuses. Everything and anybody is to blame -- except you.
Sound familiar? You may be blaming others more than you think. Have you ever:
Blamed traffic/truck drivers/slow drivers for being late to an appointment?
Blamed your hectic schedule for the reason you've put on a couple of pounds?
Everyone is wrong but you.
Blamed your spouse for your bad day?
People who take responsibility, on the other hand, would have handled these situations as follows:
*
Admitted, that they should have left a few minutes earlier for their appointment.
*
Acknowledged that, while being stressed because of a busy time, they've been skipping the gym and eating junk food more often.
*
Accepted, that no one is to blame for their bad day, other than themselves.
When you constantly blame others, view yourself as a victim and feel others are causing all of your hardships, you inevitably surround yourself with anger, resentment and negative thoughts -- all of which are surefire ways to bring on fatigue, sadness, stress and even chronic disease.
When we take responsibility, we admit we are the ones responsible for the choices we make. We, not other people or events, are responsible for the way we think and feel. It is our life, and we are in charge of it. We are free to enjoy it or disdain it. No, we are not responsible for all that happens to us, but we are responsible for how we think, feel, and act when they happen.
Why did God make us so fleet-footed? Some would argue it is to allow us to dodge, duck, and run from responsibility! Why would anyone want to do that? Well, many people associate responsibility with duty and obligations, which, in turn, are thought of as burdens. But personal responsibility is not a burden, it is a blessing. This becomes clear when we understand that PERSONAL RESPONSIBILITY IS NOTHING OTHER THAN THE FREEDOM TO CREATE OUR OWN LIVES. Yes, responsibility is equated with freedom and power. Once we awaken to this fact, we become liberated and empowered. Once we become aware of this truth, we shed our victim mentality and gain the power to transform ourselves.
Here are the most common errors in thinking that add to a lifetime of misery:
Over Generalized Thinking, Over Generalized statements are exaggerations.
For example, 'He NEVER considers my opinion.
You ALWAYS interrupt me. She ALWAYS tells me what to do. I have to do ALL the work. I NEVER get a break. EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
Making an Assumption and Running with it. What you assume is only what you assume. Assumptions may or may not be true. There may be other reasons why things happen. Generate multiple reasons why you think something has happened. Check out your assumption with others to get to the facts of the issue. Jumping to conclusions is another form of making an assumption and acting on it as if it were true.
Entitlement thinking, this way of viewing the world is to believe that your way is right and is the only way. If others do no agree with you, anger comes up. The belief is 'you must agree with me and do things my way or I have the right (I'm entitled) to get angry. Empathy is the ability to see things from the perspective of another person and feel compassion. The only person we can change is our self--to dwell on how others do not meet our needs keeps you in anger or depression.
The next time you feel stuck in a conversation, try asking yourself these questions. They can help you change your perspective, step out of the infinite negative loop, and take a new kind of action. Below are some challenging questions to use as a guide?
* What action can I take that doesn't depend on what my partner says or does?
* Can I talk about my own experience without blaming my partner?
* Can I get curious about my partner's experience, even when I don't agree?
* Can I let go of the need to be right?
If something doesn’t work out, it’s easy to get creative and find some reason why it’s someone else’s fault. Learn to relax with not actually knowing for a while why something worked out the way it did. Tolerate the temporary uncertainty of just not knowing until you get a wider perspective on things.
get angry the first person isn’t an effective way of going about things. Wait for a bit by telling yourself: “Okay, this is the situation at the moment. Now, what’s the very best thing I can now do in these circumstances…?”
"Let us not seek to fix the blame for the past. Let us accept our own responsibility for the future."
It takes a big person to accept outwardly and inwardly that they screwed up. I’m not saying we should never blame other people. Sometimes others are at fault and they need to know it and take responsibility. But being able to accept responsibility when that’s right means we actually become less helpless and passive.
If everything is someone else’s fault, then what part do I play in my own life? Are my actions entirely without consequence? Am I that powerless? Or do all my actions only lead to good outcomes? Am I an entirely new type of human being?
Knowing we can accept responsibility when things go wrong means we can also accept credit when things go well. We do, as individuals, have an effect on life; and that’s a good thing.
But we need to develop the capacity to be objective enough about ourselves to avoid assuming we could never possibly have created problems ourselves. We also need to distinguish between accepting responsibility and punishing ourselves unduly.
You know you are not accepting personal responsibility if you do the opposite: blame others for your problems, life situation, hardships, character flaws, and just about everything and anything else. Rather than accepting the "blame" or responsibility for how your life is, you make excuses. Everything and anybody is to blame -- except you.
Sound familiar? You may be blaming others more than you think. Have you ever:
Blamed traffic/truck drivers/slow drivers for being late to an appointment?
Blamed your hectic schedule for the reason you've put on a couple of pounds?
Blamed your spouse for your bad day?
People who take responsibility, on the other hand, would have handled these situations as follows:
They should have left a few minutes earlier for their appointment.
Acknowledged that, while being stressed because of a busy time, they've been skipping the gym and eating junk food more often.
Accepted, that no one is to blame for their bad day, other than themselves.
When you constantly blame others, view yourself as a victim and feel others are causing all of your hardships, you inevitably surround yourself with anger, resentment and negative thoughts -- all of which are surefire ways to bring on fatigue, sadness, stress and even chronic disease.
Here are the most common errors in thinking that add to a lifetime of misery:
Over Generalized Thinking. Over Generalized statements are exaggerations.
For example, 'He NEVER considers my opinion.
You ALWAYS interrupt me. She ALWAYS tells me what to do. I have to do ALL the work. I NEVER get a break. EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
Making an Assumption and Running with it. What you assume is only what you assume. Assumptions may or may not be true. There may be other reasons why things happen. Generate multiple reasons why you think something has happened. Check out your assumption with others to get to the facts of the issue. Jumping to conclusions is another form of making an assumption and acting on it as if it were true.
Entitlement thinking, this way of viewing the world is to believe that your way is right and is the only way. If others do no agree with you, anger comes up. The belief is 'you must agree with me and do things my way or I have the right (I'm entitled) to get angry. Empathy is the ability to see things from the perspective of another person and feel compassion. The only person we can change is our self--to dwell on how others do not meet our needs keeps you in anger or depression.
he next time you feel stuck in a conversation, try asking yourself these questions. They can help you change your perspective, step out of the infinite negative loop, and take a new kind of action. Below are some challenging questions to use as a guide?
* What action can I take that doesn't depend on what my partner says or does?
* Can I talk about my own experience without blaming my partner?
* Can I get curious about my partner's experience, even when I don't agree?
* Can I let go of the need to be right?
If something doesn’t work out, it’s easy to get creative and find some reason why it’s someone else’s fault. Learn to relax with not actually knowing for a while why something worked out the way it did. Tolerate the temporary uncertainty of just not knowing until you get a wider perspective on things.
Jumping to blame the first person isn’t an effective way of going about things. Wait for a bit by telling yourself: “Okay, this is the situation at the moment. Now, what’s the very best thing I can now do in these circumstances…?”
"Let us not seek to fix the blame for the past. Let us accept our own responsibility for the future."
Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Sunday, 21 November 2010
Refrain From Holding Bad Opinions Of People.
Whoever believes in Allah and the last day should speak well or keep silent
- Muhammad. SAW.
[Sahih al-Bukhari and Muslim]
Some people get emotional satisfaction from talking about how awful other people are (So it’s best to go easy on bad-mouthing others because it may backfire anyway.).
When you blame someone remember that you are blaming them for something YOU don't like or for something YOU wouldn't do.
Everyone knows at least one person who believes that they are always right, whether the person is their brother or distant cousin on their father's side of the family. Family gatherings can become strained and difficult to get through when faced with this person's company for any length of time. But how do you get along with someone in the family who believes they are always right? A "know it all" does not just believe that they are right about everything that they say. While they think that they are never in the wrong, they also believe that it must be others who are mistaken in their views.
"You are blaming them for not being you"
You are blaming them for all the things you like and don't like.
When you blame yourself, you are in denial. You are denying that you did your best that you did as you thought was best given the information you had.
Blame means a non acceptance of someone or some situation.
I blame someone else...
We blame other people for lots of things, even on a daily basis. We blame people for doing things or for not doing things... we blame people for thinking too much, or for not thinking at all...
They are not you.
Do not expect any one to act, think or do exactly as you would.
When you blame someone for something, all you are pointing out is that you have intolerance for something.
Be that an opinion, a behavioral trait, or simply; for who they are.
Because it is easier than having to look at, and possibly change themselves. By blaming somebody else, the person can continue his false assumption that he is perfect and everybody else is flawed. It's an infantile way of going through life.
There are the following words;
"It's YOUR fault!"
It's also known as a "victim mentality".
'He NEVER considers my opinion.
You ALWAYS interrupt me.
She ALWAYS tells me what to do.
I have to do ALL the work. I NEVER get a break.
EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
They are especially good at asking for advice, instead of making their own decisions, so they can blame the adviser if it goes wrong. And with a victim it always goes wrong.
When people do this it's because they are either to afraid or to ashamed to take responsibility for what ever has happened. Most of the time it seems to them that if they take responsibility especially in the job arena for a mistake that people will see them as less than capable. What they don't really understand is that people would see them as more mature and would be more likely to want to work with them.
We all have irrational thoughts, which keep us caught in anger and neurotic behavior. Erroneous beliefs are beliefs and defenses we build up and replay with anger so we do not have to know the truth about our self they are called errors of thought or cognitions. These errors in thinking are defense mechanisms that we have learned at an early age, but do not work as we grow older. When people impose rigid expectations on themselves, other people, and the world because of their beliefs, they are likely to experience unnecessary emotional distress.
Irrational thoughts are crazy making! They keep us in victim mode and chaos. They cause us to avoid responsibility for our own actions. Happiness in life can be achieved when you learn to break into your negative thinking. Errors in the way you think perpetuate depression, helplessness and anger keeping you from being at peace. So first, learn about your own erroneous beliefs, and then you can learn to help your child interpret the world in realistic ways.
Catch yourself saying things that are illogical. Talk about your inaccurate ways of thinking with your family. Show them how happier your family would be if you break these bad habits of thinking and talking. Then you can challenge your children to point out crazy-making words. Tell them, 'you can catch me in my own words when I think in absurd ways and I'll try to catch you.'
The tongue expresses what is in the heart. If a person’s heart is good you see it in their saying.
If the tongue is used correctly then it has its blessing but if used incorrectly it has its dangers. Allah (Subhanahu WA Ta’aala) has given us this tool (the tongue) to communicate and it is a blessing form Allah (subhanahu WA Ta’aala) which must be used correctly.
The gratitude we should show for this great blessing should include, using it for the obedience to Allah (subhanahu wa Ta’aala), for reading the Quran (and good Islamic materials), for speaking good, such as, enjoining good and forbidding the evil and in teaching the ignorant, in Dhikr, in worship, in sincere advice to our brothers and sisters and in many other things which enable us to get closer to Allah (subhanahu wa Ta’aala). It is true that ONE saying may enter a person into the fire and one saying may save a person from the fire and enter one into paradise.
The prohibitions of the tongue are that you do not tell lies, abuse, use foul language, backbite, and do not slander.
The tongue is protected by the teeth and then the lips which should act as a prison when indulging in loose talk. Allah (subhanahu WA Ta’aala) says in the Qur'an:
Successful indeed are the believers. Those, who offer their prayers with all solemnity and full submissiveness, and those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)
[Al-Muminin 23:1-3]
Here Allah (subhanahu wa Ta’aala) mentions the words "turn away from" not "leave" which shows that, refraining from vain talk is a characteristic of the believers.
Imam Shafi r.a. said, "If you wish to speak then it is upon you to think before you speak. If you think there is good in it then you should speak and if not then do not speak."
One searching for salvation against vain talk should ask themselves:
Will this saying of mine please Allah (Ta’aala)?
Will this saying of mine bring me closer to Allah (Ta’aala)?
Does this saying earn with it obedience to Allah (Ta’aala)?
If so then speak otherwise on should keep silent.
Sahl ibn Saad (radiyallaahu anhu) reported that the Messenger of Allah (Sallallaahu alayhi Wasallam) said: "Whoever guards what is between his jaws and legs, I will guarantee him paradise."
[Sahih al-Bukhari and Muslim]
This is one of the open paths to paradise. It is calling the people to come to paradise with the guarding of their tongues.
As people of Faith, we have the duty of commanding good and forbidding evil. We thus engage ourselves, as social beings, in improving ourselves and working towards being instruments in improving the world we live in. Our Faith behooves us not to search for faults in others and we would do well to heed the advice of our Beloved Prophet: "Part of being a good person is minding your own business."
While the purpose of commanding good and forbidding evil is to correct and restore; fault-finding inevitably leads to undermining the character of people and sometimes to destroying relationships. Prophet Muhammad said: "The worst of people are those engaged in slandering others, those who ruin relationships between dear ones who try to find fault with innocent people."
The Prophet also admonished us that "when you pursue the faults of others, you corrupt them" and warned that "those who unduly pursue the shortcomings of others will have their own faults exposed."
Fault-finding is the habit of the miserable
Confucius said: "the great person calls to attention the good points in others while the miserable person calls to attention the defects in others." (Analects 12:16). That is perhaps why losers can easily say, "something is wrong" and winners usually say, "How can I correct it". Why losers say, "why don't you do this?" and winners usually say, "Here is something I can do."
Fault-finders normally tell others about someone's faults and rarely have the guts to face people; fitting the description of dhul-wajhayn (two-faced) which the Prophet Muhammad assigned to troublemakers and hypocrites. Fault-finders also tend to be miserable themselves, lacking self-esteem; and since they focus so much on blaming others, they become resentful; and rather than cherish people, tend to develop a desire to undermine and discredit people.
Negativity consumes a person.
The negative feelings that a fault-finder harbors regarding others eventually consumes the person and this negativity eventually becomes part of the fault-finder's character. Prophet Muhammad therefore advised us "Refrain from holding bad opinions of people."
Deflecting one's own shortcomings
One of the common ways through which people deflect their own shortcomings and do not face up to their own faults is to blame others. The faults we see may well not be in what we are looking at, but rather in our looking. Prophet 'Isa/Jesus is reported to have said, "Why do you look at the little speck in your brother's eye and forget the plank in your own eye". Hadrat 'Ali said: "The worst of people is the person who searches for faults in others while being blind to his own faults". Martin Luther King rightly said: "the highest form of maturity is self inquiry".
Watch your Heart, your Emotions and your Tongue
'Abdullah b. Umar said that Rasulullah saw said: "The Muslim is he from whose tongue and hand a Muslim is Safe and the muhajir he who gives up what Allah has prohibited for him ". (Bukhari, Muslim).
Speech is projection of thoughts and emotions; the content of speech reflects the culture of the heart, so consider carefully how you feel about others, why you feel the way you feel and what you say about people. Prophet Muhammad said: "None of your faith is correct unless your heart is upright and your heart will not be rectified until your tongue is in order". That is why Allah states in the Quran "speak what is correct, your actions will be rectified and your sins will be forgiven". Since virtually all fault-finding is conveyed verbally, we must be careful of the power of the tongue since wise people caution the fact that affliction caused by the tongue is more severe than the harm caused by the sword. The Prophet also provided a basic rule of good character when he responded to a question regarding salvation. He replied: "It is necessary for you to control your tongue and weep for your own faults".
The prayer of the Prophet is the most appropriate expression for one who introspects and genuinely wishes to be a catalyst for a better world: "O Allah, forgive that which I did secretly and what I did publicly; What I did inadvertently and what I did deliberately; What I did knowingly and what I did out of ignorance".
Always reflect on this advice of the Prophet: "glad tidings to the person more concerned about his own faults than bothering about the faults of others".
The words we speak are neither meaningless nor without affect. As we exercise our freedom, by speaking as we please, we consequently affect others and therefore ourselves. This affect can be positive or negative, depending on the intention and the words sent forth.
Everything we say and do in life has consequences. Just like throwing a stone into a pond, sends ripples across the water affecting all around it. We are free to say and do as we choose but the consequences of our words and actions are our responsibility.
How many times have hasty words been spoken making a wedge between once loving friends or spouses?
Sometimes we think something bad about a person and in anger or when emotions are high, we make those thoughts vocal. If we could have waited a little, these negative thoughts may well have been replaced with more kindly ones.
To speak or act while in a state of anger is really a mistake. It is a good idea to bite your tongue and wait until the next day. If the same levels of emotions are present, then speak out, but chances are you will have forgotten why you were angry.
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! He between whom and you there was enmity, (will become) as though he was a close friend.” (Sura Fussilet 41:34)
- Muhammad. SAW.
[Sahih al-Bukhari and Muslim]
Some people get emotional satisfaction from talking about how awful other people are (So it’s best to go easy on bad-mouthing others because it may backfire anyway.).
When you blame someone remember that you are blaming them for something YOU don't like or for something YOU wouldn't do.
Everyone knows at least one person who believes that they are always right, whether the person is their brother or distant cousin on their father's side of the family. Family gatherings can become strained and difficult to get through when faced with this person's company for any length of time. But how do you get along with someone in the family who believes they are always right? A "know it all" does not just believe that they are right about everything that they say. While they think that they are never in the wrong, they also believe that it must be others who are mistaken in their views.
"You are blaming them for not being you"
You are blaming them for all the things you like and don't like.
When you blame yourself, you are in denial. You are denying that you did your best that you did as you thought was best given the information you had.
Blame means a non acceptance of someone or some situation.
I blame someone else...
We blame other people for lots of things, even on a daily basis. We blame people for doing things or for not doing things... we blame people for thinking too much, or for not thinking at all...
They are not you.
Do not expect any one to act, think or do exactly as you would.
When you blame someone for something, all you are pointing out is that you have intolerance for something.
Be that an opinion, a behavioral trait, or simply; for who they are.
Because it is easier than having to look at, and possibly change themselves. By blaming somebody else, the person can continue his false assumption that he is perfect and everybody else is flawed. It's an infantile way of going through life.
There are the following words;
"It's YOUR fault!"
It's also known as a "victim mentality".
'He NEVER considers my opinion.
You ALWAYS interrupt me.
She ALWAYS tells me what to do.
I have to do ALL the work. I NEVER get a break.
EVERYBODY picks on me.' Watch your language for 'never, always, should, everybody, 'I can't stand it and I can't take it anymore.'
They are especially good at asking for advice, instead of making their own decisions, so they can blame the adviser if it goes wrong. And with a victim it always goes wrong.
When people do this it's because they are either to afraid or to ashamed to take responsibility for what ever has happened. Most of the time it seems to them that if they take responsibility especially in the job arena for a mistake that people will see them as less than capable. What they don't really understand is that people would see them as more mature and would be more likely to want to work with them.
We all have irrational thoughts, which keep us caught in anger and neurotic behavior. Erroneous beliefs are beliefs and defenses we build up and replay with anger so we do not have to know the truth about our self they are called errors of thought or cognitions. These errors in thinking are defense mechanisms that we have learned at an early age, but do not work as we grow older. When people impose rigid expectations on themselves, other people, and the world because of their beliefs, they are likely to experience unnecessary emotional distress.
Irrational thoughts are crazy making! They keep us in victim mode and chaos. They cause us to avoid responsibility for our own actions. Happiness in life can be achieved when you learn to break into your negative thinking. Errors in the way you think perpetuate depression, helplessness and anger keeping you from being at peace. So first, learn about your own erroneous beliefs, and then you can learn to help your child interpret the world in realistic ways.
Catch yourself saying things that are illogical. Talk about your inaccurate ways of thinking with your family. Show them how happier your family would be if you break these bad habits of thinking and talking. Then you can challenge your children to point out crazy-making words. Tell them, 'you can catch me in my own words when I think in absurd ways and I'll try to catch you.'
The tongue expresses what is in the heart. If a person’s heart is good you see it in their saying.
If the tongue is used correctly then it has its blessing but if used incorrectly it has its dangers. Allah (Subhanahu WA Ta’aala) has given us this tool (the tongue) to communicate and it is a blessing form Allah (subhanahu WA Ta’aala) which must be used correctly.
The gratitude we should show for this great blessing should include, using it for the obedience to Allah (subhanahu wa Ta’aala), for reading the Quran (and good Islamic materials), for speaking good, such as, enjoining good and forbidding the evil and in teaching the ignorant, in Dhikr, in worship, in sincere advice to our brothers and sisters and in many other things which enable us to get closer to Allah (subhanahu wa Ta’aala). It is true that ONE saying may enter a person into the fire and one saying may save a person from the fire and enter one into paradise.
The prohibitions of the tongue are that you do not tell lies, abuse, use foul language, backbite, and do not slander.
The tongue is protected by the teeth and then the lips which should act as a prison when indulging in loose talk. Allah (subhanahu WA Ta’aala) says in the Qur'an:
Successful indeed are the believers. Those, who offer their prayers with all solemnity and full submissiveness, and those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)
[Al-Muminin 23:1-3]
Here Allah (subhanahu wa Ta’aala) mentions the words "turn away from" not "leave" which shows that, refraining from vain talk is a characteristic of the believers.
Imam Shafi r.a. said, "If you wish to speak then it is upon you to think before you speak. If you think there is good in it then you should speak and if not then do not speak."
One searching for salvation against vain talk should ask themselves:
Will this saying of mine please Allah (Ta’aala)?
Will this saying of mine bring me closer to Allah (Ta’aala)?
Does this saying earn with it obedience to Allah (Ta’aala)?
If so then speak otherwise on should keep silent.
Sahl ibn Saad (radiyallaahu anhu) reported that the Messenger of Allah (Sallallaahu alayhi Wasallam) said: "Whoever guards what is between his jaws and legs, I will guarantee him paradise."
[Sahih al-Bukhari and Muslim]
This is one of the open paths to paradise. It is calling the people to come to paradise with the guarding of their tongues.
As people of Faith, we have the duty of commanding good and forbidding evil. We thus engage ourselves, as social beings, in improving ourselves and working towards being instruments in improving the world we live in. Our Faith behooves us not to search for faults in others and we would do well to heed the advice of our Beloved Prophet: "Part of being a good person is minding your own business."
While the purpose of commanding good and forbidding evil is to correct and restore; fault-finding inevitably leads to undermining the character of people and sometimes to destroying relationships. Prophet Muhammad said: "The worst of people are those engaged in slandering others, those who ruin relationships between dear ones who try to find fault with innocent people."
The Prophet also admonished us that "when you pursue the faults of others, you corrupt them" and warned that "those who unduly pursue the shortcomings of others will have their own faults exposed."
Fault-finding is the habit of the miserable
Confucius said: "the great person calls to attention the good points in others while the miserable person calls to attention the defects in others." (Analects 12:16). That is perhaps why losers can easily say, "something is wrong" and winners usually say, "How can I correct it". Why losers say, "why don't you do this?" and winners usually say, "Here is something I can do."
Fault-finders normally tell others about someone's faults and rarely have the guts to face people; fitting the description of dhul-wajhayn (two-faced) which the Prophet Muhammad assigned to troublemakers and hypocrites. Fault-finders also tend to be miserable themselves, lacking self-esteem; and since they focus so much on blaming others, they become resentful; and rather than cherish people, tend to develop a desire to undermine and discredit people.
Negativity consumes a person.
The negative feelings that a fault-finder harbors regarding others eventually consumes the person and this negativity eventually becomes part of the fault-finder's character. Prophet Muhammad therefore advised us "Refrain from holding bad opinions of people."
Deflecting one's own shortcomings
One of the common ways through which people deflect their own shortcomings and do not face up to their own faults is to blame others. The faults we see may well not be in what we are looking at, but rather in our looking. Prophet 'Isa/Jesus is reported to have said, "Why do you look at the little speck in your brother's eye and forget the plank in your own eye". Hadrat 'Ali said: "The worst of people is the person who searches for faults in others while being blind to his own faults". Martin Luther King rightly said: "the highest form of maturity is self inquiry".
Watch your Heart, your Emotions and your Tongue
'Abdullah b. Umar said that Rasulullah saw said: "The Muslim is he from whose tongue and hand a Muslim is Safe and the muhajir he who gives up what Allah has prohibited for him ". (Bukhari, Muslim).
Speech is projection of thoughts and emotions; the content of speech reflects the culture of the heart, so consider carefully how you feel about others, why you feel the way you feel and what you say about people. Prophet Muhammad said: "None of your faith is correct unless your heart is upright and your heart will not be rectified until your tongue is in order". That is why Allah states in the Quran "speak what is correct, your actions will be rectified and your sins will be forgiven". Since virtually all fault-finding is conveyed verbally, we must be careful of the power of the tongue since wise people caution the fact that affliction caused by the tongue is more severe than the harm caused by the sword. The Prophet also provided a basic rule of good character when he responded to a question regarding salvation. He replied: "It is necessary for you to control your tongue and weep for your own faults".
The prayer of the Prophet is the most appropriate expression for one who introspects and genuinely wishes to be a catalyst for a better world: "O Allah, forgive that which I did secretly and what I did publicly; What I did inadvertently and what I did deliberately; What I did knowingly and what I did out of ignorance".
Always reflect on this advice of the Prophet: "glad tidings to the person more concerned about his own faults than bothering about the faults of others".
The words we speak are neither meaningless nor without affect. As we exercise our freedom, by speaking as we please, we consequently affect others and therefore ourselves. This affect can be positive or negative, depending on the intention and the words sent forth.
Everything we say and do in life has consequences. Just like throwing a stone into a pond, sends ripples across the water affecting all around it. We are free to say and do as we choose but the consequences of our words and actions are our responsibility.
How many times have hasty words been spoken making a wedge between once loving friends or spouses?
Sometimes we think something bad about a person and in anger or when emotions are high, we make those thoughts vocal. If we could have waited a little, these negative thoughts may well have been replaced with more kindly ones.
To speak or act while in a state of anger is really a mistake. It is a good idea to bite your tongue and wait until the next day. If the same levels of emotions are present, then speak out, but chances are you will have forgotten why you were angry.
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! He between whom and you there was enmity, (will become) as though he was a close friend.” (Sura Fussilet 41:34)
Tuesday, 16 November 2010
Monday, 15 November 2010
Kaba’s Kiswa,- Ka’ba cover
Standing at `Arafah is one of the pillars of Hajj without which it is invalid. A pilgrim should head for `Arafah after sunrise of the ninth day of Dhul-Hijjah. It is desirable to reach `Arafah at midday before the sun reaches its zenith (highest point) so that he can perform Zuhr and ‘Asr Prayers combined at noon along with the Muslims (shortened to two Rak’ah).
Additionally, a pilgrim should frequently utter talbiyah, remember Allah, glorify Him, and invoke Him and exalt the Prophet, sallallaahu alayhi wa sallam, as much as he is able.
On the day of `Arafah, Allah bestows His favors on His slaves who strive to attain His Pleasure, and He makes the Angels bear witness that He has forgiven their sins.
But do you know what is happing at the ka'ba in Mecca?
The Holy Ka’ba has been draped over the ages.........
Even today in Makkah the years old ritual is being practiced with full enthusiasm. The holy Ka’ba is covered with new Kiswa (cover) every year on the 10th Dhul Hijjah, which coincides with Hajj. Every year the old Kiswa is removed, cut into small pieces and gifted to certain individuals, visiting foreign Muslim dignitaries and organizations. Some of them sell their share as souvenirs of Hajj. Earlier Umar bin al-Khattab (radiyallaahu anhu) would cut it in to pieces and distribute them among the pilgrims who used them as shelter from the heat of Makkah.
Millions of pilgrims will to make their way to Mount Arafat (Mount Arafat which stands about 70 meters high, is a granite hill to the east of the Holy City of Makkah. It was on Mount Arafat that Adam and Eve, separated for 200 years following their expulsion from the Garden of Eden, recognized each other and were reunited. Here too they were forgiven by Allah, the Merciful, for their transgression. And here, in present times, the pilgrim performing Hajj must spend an afternoon in a state of Ihram). Coinciding with this unchanged ritual is the tradition of changing of the Kaba’s ‘Kiswa’, the cloth that adorns the Ka’ba made of black silk and embroidered with gold calligraphy.
This event is customarily attended by the gate-keepers of the Ka’ba and technicians from the Kiswa Factory, which has been manufacturing the fabric that adorns the Ka’ba for the past six decades. These technicians employ a special mobile escalator so as to remove the old cloth and cover it with the new Kiswa, one day before the first day of Eid ul-Adha.
Pilgrims visiting the holy Ka’ba will see the cloth that has taken a whole year to complete at the hands of highly skilled professional tailors and artisans. The process by which the Ka’ba is adorned in the new Kiswa entails attaching special metal hooks (47 in total) to the roof of the Ka’ba after which the ropes from the old Kiswa are cut off so that the new cloth immediately falls above it to cover it. This is to avoid the Ka’ba being exposed during the change.
In going with tradition, one-third of the cloth from the bottom is lifted up out of the reach of millions of pilgrims who might want to cut off a piece of the cloth to take with them. There is approximately two meters between the marble floor that surrounds the Ka’ba and the beginning of the black Kiswa.
Last week, Head of Affairs of the Two Holy Mosques, Sheikh Saleh al Hasan received the new Kiswa and fulfilled his role by handing it to the Kaba’s Senior Custodian, Abdulaziz al Shaibi, who is responsible for ensuring that the fabric is up by 9 Dhul Hijjah (18 December 2007).
The total cost of the Ka’ba Kiswa is 20 million Saudi Riyals, 3.30331372 million British pounds (approximately US $5,365,000, including material and labor); it is made of pure natural black silk and is 14 meters in height. The golden cover belt that encircles the Ka’ba is 47 meters long and 95 centimeters wide and is made up of woven golden pieces of Islamic embellishments. Verses of the holy Quran are stitched on the cover with golden and silver wires. A single Kiswa consumes approximately 670 kilograms of natural silk and has a total measurement of 658 square meters.
Artisans at the Kiswa Factory are entitled with the embroidery of the belt, lamps and the curtain that drapes over the Ka’ba door, in addition to the Quranic verses printed on the black cloth and other embellishments. They employ the necessary techniques, including stitching and padding and use silver- and gold-coated wires. This process consumes approximately 150 kilograms of gold and silver wire.
The ‘burqa’ (veil) that covers the Ka’ba door is comprised of a piece of pure black silk that is 6.5 meters long and 3.5 meters wide; it is embellished with Quranic verses and Islamic designs in gold and silver thread. It is the technicians at the Kiswa Factory who are responsible for stitching the pieces that make up the whole gold and silver designs, including the belt and a section that contains a dedication to the Custodian of the Two Holy Mosques, King Abdullah Bin Abdulaziz, with the date in which it was made inscribed upon it.
Four pieces of fabric that are inscribed with Surat al Ikhlas [a Quranic verse] are placed in every corner of the Ka’ba, and 11 pieces in the shape of lamps which are inscribed with Quranic verses are also placed in the four corners of the Ka’ba.
The final stage is hanging the curtain that covers the door and it is considered one of the most difficult stages in the process of changing the Kaba’s Kiswa. The next step entails lifting the Ka’ba cover, which is padded by a thick white cloth that is raised above the marble floor that surrounds the Ka’ba.
The old covering with all its related pieces is handed to the Saudi government, which it divides into smaller parts in accordance with particular considerations, and which it then bestows as gifts to senior guests, officials, a number of religious institutions, international institutions and Saudi embassies abroad.
The venerable ancient tradition of re-adorning the Ka’ba with the new Kiswa on the same Hijri date every year, after it has been washed in rosewater and perfumed in musk and perfumes, has been repeated ever since the establishment of a center that was entitled with making the Kiswa in accordance with the orders of King Abdulaziz Bin Abdul Rahman al Saud in 1927. Since then, it has been responsible for that task.
With the passage of time and the progress of the art of weaving and the advancement of technology, the late King Faisal decided to develop the center into a factory that could cope with the Kaba’s modern needs. In 1972 King Faisal issued a royal decree to expand the center into what has become Mecca’s Kiswa Factory. It was inaugurated under the auspices of the late Custodian of the Two Holy Mosques, King Fahd Bin Abdulaziz on 26 March 1977 during his term as crown prince.
The colour of Kiswa kept changing during the reigns of different Caliphs and rulers. In earlier days the Kiswa was changed on 10th of Muharam but slowly it was shifted to 10th of Dhul-Hijjah. Amir Muawiyah (radiyallaahu anhu) started to cover it on 10th Muharram (first month of Muslim calendar) as well as on Eid ul-Fitr (Ramadan).
In olden days different clans of Makkah would cover the Ka’ba by turns yearly. Tribal leaders would also bring small drapes to cover the walls of Ka’ba.
Once the grand mother of Prophet Mohammed (sallallaahu alayhi Wasallam), had offered a white Kiswa. Prophet Muhammad (sallallaahu alayhi Wasallam)) used the Kiswa made of Yemeni cloth. Caliphs Umar (radiyallaahu anhu) and Uthman (radiyallaahu anhu) covered it with an Egyptian white cloth, Cubit. Haroon Al-Rashid used a white Kiswa.
The cloth would come from Baghdad, Egypt and Yemen depending on whose influence was greater in Makkah. Viceroy of Egypt Mohammed Ali Pasha after splitting from the Turkey Empire, made making of the Kiswa the state responsibility. The Kiswa was brought by annual caravan from Cairo.
Nasser Abbas (1160-1207) started using a green Kiswa and later shifted to black, since then the black Kiswa has become the tradition. In the early days the Kiswa’s were plain. Only in 1340 the embroidery border tradition was introduced by the Egyptian ruler Hassan.
During World War I Turkey joined Germany and there were doubts that will it be possible to bring the Kiswa from Egypt. So Turkey organized a very grand Kiswa from Istanbul and by Hejaz Railway it was sent to Madinah. But the Kiswa from Egypt reached Makkah in time, so the Istanbul Kiswa was kept back in Madinah.
In 1923 when the relations of Sheriff of Makkah and Egypt were sour, the Egyptians called back their Kiswa which had reached Jeddah by that time. That year the Istanbul Kiswa lying in Madinah was utilized. Ibn Saud used the Kiswa made in Iraq.
So Hajji’s when you are standing at on the 9th of Zul Hijjah, Wuquf in Arafat is performed from Zuhr to sunset. The main action in Wuquf is not to pray lots of Nafl but to stand facing the Haram asking Allah (swt) for forgiveness while recognizing Him as our Lord. The Prophet said, "Al Hajju Arafah," meaning that standing in Arafat is the Hajj. Why? To answer this, we must first understand the first Wuquf that all of us performed in front of Allah (swt).
O Prophet, remind mankind about the incident when your Rabb brought into existence the offspring from the loins of Adam and his descendants (virtually each single individual of mankind) and made them testify about themselves. Allah asked them: “Am I not your Rabb?” They all replied: “Yes! We bear witness that you are.” This we did, less you mankind should say on the Day of Resurrection: “We were not aware of this fact that you are our Rabb and that there will be a Day of Judgment.” [7:172 Translation of meaning] This happened when Allah (swt) gathered us all in one large assembly before the birth of any of us. It is also very important to note that this event took place when Man was made Allah’s vicegerent (Khalifa) on this earth. At that time, Allah (swt) asked the rhetorical question "Am I not your Rabb?" By replying “Yes”, we have established a covenant with Allah (swt) to accept only Him as our Lord. In other words, He made sure that as Khalifa we don’t forget the real owner, and act as if we are the owners. Satan, the accursed, also resolved that he would persuade Man to take his own desires as his god or have Man worship someone other than Allah (swt). Herein lays the significance of Hajj. Wuquf in Arafat is really the place where we go through the process of once again recognizing our Lord. It is no coincidence that Arafat means recognition. This is the real significance of Hajj. We assess our past. We ask for His forgiveness, and resolve to worship only Allah (swt), to stop accepting others as our Lord, and if necessary, to take action to change those who deny Allah (swt) and worship others or enforce other unjust systems.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Additionally, a pilgrim should frequently utter talbiyah, remember Allah, glorify Him, and invoke Him and exalt the Prophet, sallallaahu alayhi wa sallam, as much as he is able.
On the day of `Arafah, Allah bestows His favors on His slaves who strive to attain His Pleasure, and He makes the Angels bear witness that He has forgiven their sins.
But do you know what is happing at the ka'ba in Mecca?
The Holy Ka’ba has been draped over the ages.........
Even today in Makkah the years old ritual is being practiced with full enthusiasm. The holy Ka’ba is covered with new Kiswa (cover) every year on the 10th Dhul Hijjah, which coincides with Hajj. Every year the old Kiswa is removed, cut into small pieces and gifted to certain individuals, visiting foreign Muslim dignitaries and organizations. Some of them sell their share as souvenirs of Hajj. Earlier Umar bin al-Khattab (radiyallaahu anhu) would cut it in to pieces and distribute them among the pilgrims who used them as shelter from the heat of Makkah.
Millions of pilgrims will to make their way to Mount Arafat (Mount Arafat which stands about 70 meters high, is a granite hill to the east of the Holy City of Makkah. It was on Mount Arafat that Adam and Eve, separated for 200 years following their expulsion from the Garden of Eden, recognized each other and were reunited. Here too they were forgiven by Allah, the Merciful, for their transgression. And here, in present times, the pilgrim performing Hajj must spend an afternoon in a state of Ihram). Coinciding with this unchanged ritual is the tradition of changing of the Kaba’s ‘Kiswa’, the cloth that adorns the Ka’ba made of black silk and embroidered with gold calligraphy.
This event is customarily attended by the gate-keepers of the Ka’ba and technicians from the Kiswa Factory, which has been manufacturing the fabric that adorns the Ka’ba for the past six decades. These technicians employ a special mobile escalator so as to remove the old cloth and cover it with the new Kiswa, one day before the first day of Eid ul-Adha.
Pilgrims visiting the holy Ka’ba will see the cloth that has taken a whole year to complete at the hands of highly skilled professional tailors and artisans. The process by which the Ka’ba is adorned in the new Kiswa entails attaching special metal hooks (47 in total) to the roof of the Ka’ba after which the ropes from the old Kiswa are cut off so that the new cloth immediately falls above it to cover it. This is to avoid the Ka’ba being exposed during the change.
In going with tradition, one-third of the cloth from the bottom is lifted up out of the reach of millions of pilgrims who might want to cut off a piece of the cloth to take with them. There is approximately two meters between the marble floor that surrounds the Ka’ba and the beginning of the black Kiswa.
Last week, Head of Affairs of the Two Holy Mosques, Sheikh Saleh al Hasan received the new Kiswa and fulfilled his role by handing it to the Kaba’s Senior Custodian, Abdulaziz al Shaibi, who is responsible for ensuring that the fabric is up by 9 Dhul Hijjah (18 December 2007).
The total cost of the Ka’ba Kiswa is 20 million Saudi Riyals, 3.30331372 million British pounds (approximately US $5,365,000, including material and labor); it is made of pure natural black silk and is 14 meters in height. The golden cover belt that encircles the Ka’ba is 47 meters long and 95 centimeters wide and is made up of woven golden pieces of Islamic embellishments. Verses of the holy Quran are stitched on the cover with golden and silver wires. A single Kiswa consumes approximately 670 kilograms of natural silk and has a total measurement of 658 square meters.
Artisans at the Kiswa Factory are entitled with the embroidery of the belt, lamps and the curtain that drapes over the Ka’ba door, in addition to the Quranic verses printed on the black cloth and other embellishments. They employ the necessary techniques, including stitching and padding and use silver- and gold-coated wires. This process consumes approximately 150 kilograms of gold and silver wire.
The ‘burqa’ (veil) that covers the Ka’ba door is comprised of a piece of pure black silk that is 6.5 meters long and 3.5 meters wide; it is embellished with Quranic verses and Islamic designs in gold and silver thread. It is the technicians at the Kiswa Factory who are responsible for stitching the pieces that make up the whole gold and silver designs, including the belt and a section that contains a dedication to the Custodian of the Two Holy Mosques, King Abdullah Bin Abdulaziz, with the date in which it was made inscribed upon it.
Four pieces of fabric that are inscribed with Surat al Ikhlas [a Quranic verse] are placed in every corner of the Ka’ba, and 11 pieces in the shape of lamps which are inscribed with Quranic verses are also placed in the four corners of the Ka’ba.
The final stage is hanging the curtain that covers the door and it is considered one of the most difficult stages in the process of changing the Kaba’s Kiswa. The next step entails lifting the Ka’ba cover, which is padded by a thick white cloth that is raised above the marble floor that surrounds the Ka’ba.
The old covering with all its related pieces is handed to the Saudi government, which it divides into smaller parts in accordance with particular considerations, and which it then bestows as gifts to senior guests, officials, a number of religious institutions, international institutions and Saudi embassies abroad.
The venerable ancient tradition of re-adorning the Ka’ba with the new Kiswa on the same Hijri date every year, after it has been washed in rosewater and perfumed in musk and perfumes, has been repeated ever since the establishment of a center that was entitled with making the Kiswa in accordance with the orders of King Abdulaziz Bin Abdul Rahman al Saud in 1927. Since then, it has been responsible for that task.
With the passage of time and the progress of the art of weaving and the advancement of technology, the late King Faisal decided to develop the center into a factory that could cope with the Kaba’s modern needs. In 1972 King Faisal issued a royal decree to expand the center into what has become Mecca’s Kiswa Factory. It was inaugurated under the auspices of the late Custodian of the Two Holy Mosques, King Fahd Bin Abdulaziz on 26 March 1977 during his term as crown prince.
The colour of Kiswa kept changing during the reigns of different Caliphs and rulers. In earlier days the Kiswa was changed on 10th of Muharam but slowly it was shifted to 10th of Dhul-Hijjah. Amir Muawiyah (radiyallaahu anhu) started to cover it on 10th Muharram (first month of Muslim calendar) as well as on Eid ul-Fitr (Ramadan).
In olden days different clans of Makkah would cover the Ka’ba by turns yearly. Tribal leaders would also bring small drapes to cover the walls of Ka’ba.
Once the grand mother of Prophet Mohammed (sallallaahu alayhi Wasallam), had offered a white Kiswa. Prophet Muhammad (sallallaahu alayhi Wasallam)) used the Kiswa made of Yemeni cloth. Caliphs Umar (radiyallaahu anhu) and Uthman (radiyallaahu anhu) covered it with an Egyptian white cloth, Cubit. Haroon Al-Rashid used a white Kiswa.
The cloth would come from Baghdad, Egypt and Yemen depending on whose influence was greater in Makkah. Viceroy of Egypt Mohammed Ali Pasha after splitting from the Turkey Empire, made making of the Kiswa the state responsibility. The Kiswa was brought by annual caravan from Cairo.
Nasser Abbas (1160-1207) started using a green Kiswa and later shifted to black, since then the black Kiswa has become the tradition. In the early days the Kiswa’s were plain. Only in 1340 the embroidery border tradition was introduced by the Egyptian ruler Hassan.
During World War I Turkey joined Germany and there were doubts that will it be possible to bring the Kiswa from Egypt. So Turkey organized a very grand Kiswa from Istanbul and by Hejaz Railway it was sent to Madinah. But the Kiswa from Egypt reached Makkah in time, so the Istanbul Kiswa was kept back in Madinah.
In 1923 when the relations of Sheriff of Makkah and Egypt were sour, the Egyptians called back their Kiswa which had reached Jeddah by that time. That year the Istanbul Kiswa lying in Madinah was utilized. Ibn Saud used the Kiswa made in Iraq.
So Hajji’s when you are standing at on the 9th of Zul Hijjah, Wuquf in Arafat is performed from Zuhr to sunset. The main action in Wuquf is not to pray lots of Nafl but to stand facing the Haram asking Allah (swt) for forgiveness while recognizing Him as our Lord. The Prophet said, "Al Hajju Arafah," meaning that standing in Arafat is the Hajj. Why? To answer this, we must first understand the first Wuquf that all of us performed in front of Allah (swt).
O Prophet, remind mankind about the incident when your Rabb brought into existence the offspring from the loins of Adam and his descendants (virtually each single individual of mankind) and made them testify about themselves. Allah asked them: “Am I not your Rabb?” They all replied: “Yes! We bear witness that you are.” This we did, less you mankind should say on the Day of Resurrection: “We were not aware of this fact that you are our Rabb and that there will be a Day of Judgment.” [7:172 Translation of meaning] This happened when Allah (swt) gathered us all in one large assembly before the birth of any of us. It is also very important to note that this event took place when Man was made Allah’s vicegerent (Khalifa) on this earth. At that time, Allah (swt) asked the rhetorical question "Am I not your Rabb?" By replying “Yes”, we have established a covenant with Allah (swt) to accept only Him as our Lord. In other words, He made sure that as Khalifa we don’t forget the real owner, and act as if we are the owners. Satan, the accursed, also resolved that he would persuade Man to take his own desires as his god or have Man worship someone other than Allah (swt). Herein lays the significance of Hajj. Wuquf in Arafat is really the place where we go through the process of once again recognizing our Lord. It is no coincidence that Arafat means recognition. This is the real significance of Hajj. We assess our past. We ask for His forgiveness, and resolve to worship only Allah (swt), to stop accepting others as our Lord, and if necessary, to take action to change those who deny Allah (swt) and worship others or enforce other unjust systems.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Thursday, 11 November 2010
Ka’ba the House of Allah
Remember the story of Ka’ba, and our beloved prophets who build and cleaned it.
Yes its Hajj time.
Are You Going? May Allah swt accept your Hajj?
Say your prayers for peace and for those who can't make it to Hajj this year.
InshaAllah! Allah swt will get you to Makkah one hajj (AMEEN)
I pray Allah accept all Hajjis’ Hajj.
For Hajj read my old post here:-The Hajj must be performed during a specific period of time in the Islamic calendar,
http://islamicchildrenstudy.blogspot.com/search/label/Abraham
Sunday, 15 November 2009
Ka’ba the House of Allah
Ka’ba The House of Allah (I could make it a 2 liner for:- ka'ba children’s story).Joking.
In the province of Hejaz in the western part of Arabia, not far from the Red Sea, there lies the town of Makkah. In the centre of this town there is a small square building made of stones, . Since time immemorial this town and this stone built house has been known to world travelers. This is Baitullah, the House of Allah. Its sanctity and antiquity is older than history itself.
Tradition goes that the Ka’ba was ordained by Allah to be built in the shape of the House in Heaven called Baitul Ma’amoor. Allah in his infinite Mercy ordained a similar place on earth and Prophet Adam was the first to build this place. The Bible, in the Chapter of Genesis describes its building when God ordained Abraham to erect a Shrine for worship when Abraham A.S. was ordered to go to the Southern desert with his wife Hajar and infant son Ishmael. The Old Testament describes this building as the Shrine of God at several places, but the one built at Ma’amoor is very much similar to the one at Makkah. There is no doubt that it was referring to the stone built house at Makkah.
Qur’an brought this story into the full light of history. In Sura 3 Verse 90 Qur’an says “Allah has spoken the Truth, therefore follow the creed of Ibrahim, a man of pure faith and no idolater”. The first house established for the people was at Makkah, a Holy place and guidance to all beings. Qur’an firmly establishes the fact that Ibrahim A.S. was the real founder of the Holy Shrine.
When Prophet Ibrahim A.S. built the Holy Shrine in Makkah, his prayers were that this place should remain a centre of worship for all good and pious people; that Allah should keep his family the custodians of the Holy place. Ever since, Ishmael the son of Ibrahim who helped his father to build this place and his descendants remained the custodians of the Holy Shrine. History tells us that centuries passed and the guardianship of the Ka’ba remained in the family of Ishmael until the name of Abd Manaf came into the limelight. He inherited this service and made it much more prominent. His son Hashim took this leadership and extended it to many other towns of Hejaz so much so that many pilgrims flocked annually to this place and enjoyed Hashims’s hospitality. A feast was given in honour of the pilgrims, food and water was served to all guests by the family of Hashim. This prominence created jealousies and his brother Abdushams’ adopted son Umaya tried to create trouble. There was a dispute in which Umaya failed and left Makkah to settle down in the Northern provinces of Sham currently known as Syria. After Hashim his brother Muttalib and after him Hashims’s son Sheyba who became known as Abdul Muttalib assumed the leadership of the family. He organized feasts and supplies of water to the pilgrims during the annual festival of Pilgrimage to the Holy Shrine.
Prophet Ibrahim A.S. built this House for devout worship to one God. But within his lifetime people disobeyed his orders and began to put idols inside the Ka’ba Ibrahim had to clean the House of these idols and of idle worshippers. He told the people that this was a symbolic house of God. God does not live there for He is everywhere. People did not understand this logic and no sooner had Ibrahim A.S. died the people, out of reverence, filled the place with idols again. They thronged to this place annually and worshipped their personal gods, It was over Four Thousand years later that the last of the line of prophet (SA), Muhammad Ibn Abdullah entered Makkah triumphantly, went inside the Ka’ba and, with the help of Sahabas destroyed all the idols of Ka’ba with their own hands. At one stage of this destruction of idols, the tallest of the idol Hubbal was brought down. The Prophet of Islam was reciting the Verse from the Qur’an
“Truth hath come and falsehood hath vanished.”
This was done in the 8th year of Hijra, January 630 AD after the bloodless victory at Makkah by the Prophet of Islam.
Historically when Ibrahim was ordered by Allah to build the Shrine for worship over a small he uncovered the original foundations of the Ka’ba built by Adam. Ibrahim with the help of his son Ishmael erected the new shrine on the same foundations. Originally it contained only four walls without a roof. Centuries later during the time of Kusayi who was the leader of the Tribe of Quraish in Makkah a taller building was completed with a roof and a quadrangle wall around it to give it the shape of a sanctuary and doors all around the sanctuary walls. People entered through these doors to come to the Ka’ba for worship. It is now about 60 feet high, 60 feet wide from east to west and 60 feet from north to south. A door is fixed about 7 feet above ground level facing North East. A Black stone (Hajar al Aswad) was fixed into its eastern corner. In front of the building was Maqaam Ibrahim, the arch shape gate known as that of Banu Sheba and the Zamzam Well. Just outside are the Hills called Safa and Marwah and the distance between the hills is about 500 yards. These days both of the hills are enclosed into the sanctuary walls with a roof over it.
The whole building is built of the layers of grey blue stone from the hills surrounding Makkah. The four corners roughly face the four points of the compass. At the East is the Black stone (Rukn el Aswad), at the North is el Rukn el Iraqi, at the west al Rukne el Shami and at the south al Rukne el Yamane. The four walls are covered with a curtain (Kiswa). The Kiswa is usually of black brocade with the Shahadah outlined in the weave of the fabric. About 2/3rd’s of the way up runs a gold embroidered band covered with Quranic text.
In the Eastern corner about 5 feet above ground the Hajar el Aswad (the black stone) is fixed into the wall. Its real nature is difficult to determine, its visible shape is worn smooth by hand touching and kissing. Its diameter is around 12 inches. Opposite the North West wall but not connected with it, is a semi circular wall of white marble. It is 3 feet high and about 5 feet thick. This semi circular space enjoys an especial consideration and pilgrims wait in queue to find a place to pray there. The graves of Ishmael and his mother Hajar are within this semi circular wall. Between the archway and the facade (N.E.) is a little building with a small dome, the Maqaam Ibrahim? Inside it is kept a stone bearing the prints of two human feet. Prophet Ibrahim is said to have stood on this stone when building the Ka’ba and marks of his feet are miraculously preserved.
On the outskirts of the building to the North East is the ‘Zamzam Well’ (this is now put under ground).
Building the Ka’ba.
Qur’an in Sura Baqarah Verses 121 to 127 described it clearly that Allah had ordained his servant Ibrahim to build the Shrine there for worship of One God
Literally, Ka’ba in Arabic means a high place with respect and prestige. The word Ka’ba may also be a derivative of a word meaning cube. Some of these other names include: 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.
Scholars and historians say that the Ka’ba has been reconstructed between five to 12 times. The very first construction of the Ka’ba was done by Prophet Adam. Allah [swt, glory be to Him] says in the Quran that this was the first house that was built for humanity to worship Allah. After this, Prophet Ibrahim and Isma’il rebuilt the Ka’ba. The measurements of the Ka’ba Ibrahim foundation are as follows:
In terms of Islamic religion, the Ka’ba, the "House of Allah," is the central shrine of Islam. Simply an ancient stone building in Mecca, Saudi Arabia, it is considered number one holiest place in Islam. It is measured to be 45 feet high, 33 feet wide and 50 feet long. It is covered with a gold-covered cover that is replaced every single year. The Ka’ba is housed within the Masjid, under whose roof can hold a total of 1,000,000 worshippers. The current Ka’ba is actually a rebuilt version of the original one. However, even this rebuilt version is incredibly old. The original one was torn down or even decayed. The materials used in the construction were salvaged from a ship which traveled all around the Red Sea, taking material to many places en route. Some of the other materials were used to build a church in Ethiopia. It was already the most important sanctuary in pre-Muslim times in Arabia. It is constructed of Meccan granite, and appears as a cube-like building. It has a single door facing the NE direction, and no windows. On the infrequent occasions when the Ka’ba is opened, mobile stairs give access interior. Its interior includes gold and silver lamps suspended from the ceiling. There are three wooden pillars supporting him ceiling, which have been recently replaced.
The Koran confirms the traditional belief that it was built by Abraham and Ishmael, from whom the Muslim peoples trace their heritage. Its historical heritage is not known for sure, but it undoubtedly existed for centuries before event the birth of Mohammed at 570 CE. Historically, the Ka’ba has involved multiple groups of peoples. It was used by Arab pagans until the Muslim forces took control of Mecca and cleansed it of all its false idols. At that point the Muslim people claimed historical identity.
- 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
The small, cubed building known as the Ka’ba it may not rival skyscrapers in height or mansions in width, but its impact on history and human beings is unmatched.
Certain buildings inspire in us a whole range of feelings and emotions. It might be a religious building - a towering spire reaching to the heavens or an immaculate marble mosque - or it could be a very old building, a reminder of times lo
The Ka’ba 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.
Following this, there were several constructions before Prophet Muhammad's time.
Prophet Muhammad participated in one of its reconstructions before he became a Prophet. After a flash flood, the Ka’ba 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 Ka’ba.
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 Ka’ba.
Since the tribe of Quraish did not have sufficient funds, this reconstruction did not include the entire foundation of the Ka’ba as built by Prophet Ibrahim. This is the first time the Ka’ba acquired the cubical shape it has now unlike the rectangle shape which it had earlier. The portion of the Ka’ba left out is called Hateem now.
Abdullah ibn az-Zubayr
The Syrian army destroyed [damaged] the Ka’ba in Muharram 64 (Hijri date, 683 C.E.) and before the next Hajj Abdullah ibn az-Zubayr, may Allah be pleased with him, reconstructed the Ka’ba from the ground up.
Ibn az-Zubayr wanted to make the Ka’ba how the Prophet Muhammad (saw) wanted it, on the foundation of the Prophet Ibrahim A.S... 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 Ka’ba], I would have added five cubits to it from the Hijri. Also, I would make two doors: one for people to enter therein and the other to exit." Sahih Bukhari
Ibn az-Zubayr said, "Today, I can afford to do it and I do not fear the people."
Ibn az-Zubayr built the Kabba on Prophet Ibrahim foundation. He put the roof on three pillars with the wood of oud (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 Kabba on the Prophet Ibrahim (A.S.) foundation, which meant that the Hateem area was included. The Hateem is the area adjacent to the Kabba 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 Ka’ba to allow for light. - moved the door of the Ka’ba to ground level and added a second door to the Ka’ba. - Added nine cubits to the height of the Ka’ba, 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 Ka’ba and hung cloth over them until the building was completed. People began to do Tawaaf around these pillars at all times, so Tawaaf of the Ka’ba was never abandoned, even during reconstruction.
During Abdul Malik bin Marwan's time
In 74 Hijra (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, restored 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 Ka’ba. - 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 Ka’ba to be constructed the way Abdullah ibn az-Zubayr had built it, he regretted his actions.
Imam Malik's R.A. advice
Imam Malik's advice to the Khalifa Haroon al Rashid
Abbasid Khalifa Haroon al Rashid wanted to rebuild the Ka’ba the way the Prophet Muhammad (saw) 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 Ka’ba. Based on this advice, Haroon al Rashid did not reconstruct the Ka’ba. 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 Hijra, 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 Sha`ban 1039 Hijra [April 2, 1630] which continued constantly, so the water in the Ka’ba became almost close to half of its walls, about 10 feet from the ground level. On Thursday the 20th of Sha`ban 1039 Hijra, the eastern and western walls fell down. When flood receded on Friday the 21st of Sha`ban, 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 [May 9, 1630]. The rest of the walls except for the one near the Black Stone, were demolished.
By the 2nd of Zul-Hijjah, 1040 [July 2, 1631], the construction was taking place under the guidance of Sultan Murad Khan, the Ottoman Khalif. From the point of the Black Stone and below, the current construction is the same as that done by Abdullah ibn Az-Zubair. 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 Quraish had built it before Prophet Hood.
On Rajab 28 1377 [Feb. 17, 1958], One historian counted the total stones of the Ka’ba 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 Ka’ba in 1996
A major reconstruction of the Ka’ba 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 Ka’ba are the stones. All other material has been replaced including the ceiling and the roof and its wood.
............................................................................................................................................
Did you know:-
Every year the key (Kiswa) is replaced with a new one on the day of Arafat Standing, (Following their departure from Mecca, millions of pilgrims have started to make their way to Mount Arafat. Coinciding with this unchanged ritual is the tradition of changing of the Ka'ba’s ‘Kiswa’, the cloth that adorns the Ka’ba made of black silk and embroidered with gold calligraphy.)
The House of God is given a new Kiswa (covering) on the 9th of Dhul Hijjah when pilgrims proceed to Arafat for the main event of the Hajj.
The washing ritual of the Ka’ba begins with the performance of two rakah’s inside the cubical structure. The interior walls will then be cleaned with rose, oud and musk perfumes using white cloth. Zamzam water mixed with rose perfume will then be splashed on the floor and then wiped with bare hands and palm leaves.
Before entering Ka’ba to do the washing, circumambulated the Ka’ba seven times (Tawaaf) during which one will touch the Black Stone. He will then receive the key to the Ka’ba presented in a bag made of green velvet from its custodian (Salih bin Zainul Abideen Al-Sheibi,). On entering the House of God, the prince will perform two rakah’s on a marble sheet, the spot where it is believed that the Prophet Muhammad (peace be upon him) prayed.
The washing ceremony began after the guests have exited. The marble floor and the walls were washed with Zamzam water mixed with rose perfume.
After the cleaning, the floor and the walls were dried again with white cloth and tissues. The walls are then perfumed using large quantities of oud and rose perfume. The Ka'ba will then be incensed.
May Allah make our efforts sincere and keep us all on the straight path……..
P.S.: "Have fun praying don’t forget to make dua for me."
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
Yes its Hajj time.
Are You Going? May Allah swt accept your Hajj?
Say your prayers for peace and for those who can't make it to Hajj this year.
InshaAllah! Allah swt will get you to Makkah one hajj (AMEEN)
I pray Allah accept all Hajjis’ Hajj.
For Hajj read my old post here:-The Hajj must be performed during a specific period of time in the Islamic calendar,
http://islamicchildrenstudy.blogspot.com/search/label/Abraham
Sunday, 15 November 2009
Ka’ba the House of Allah
Ka’ba The House of Allah (I could make it a 2 liner for:- ka'ba children’s story).Joking.
In the province of Hejaz in the western part of Arabia, not far from the Red Sea, there lies the town of Makkah. In the centre of this town there is a small square building made of stones, . Since time immemorial this town and this stone built house has been known to world travelers. This is Baitullah, the House of Allah. Its sanctity and antiquity is older than history itself.
Tradition goes that the Ka’ba was ordained by Allah to be built in the shape of the House in Heaven called Baitul Ma’amoor. Allah in his infinite Mercy ordained a similar place on earth and Prophet Adam was the first to build this place. The Bible, in the Chapter of Genesis describes its building when God ordained Abraham to erect a Shrine for worship when Abraham A.S. was ordered to go to the Southern desert with his wife Hajar and infant son Ishmael. The Old Testament describes this building as the Shrine of God at several places, but the one built at Ma’amoor is very much similar to the one at Makkah. There is no doubt that it was referring to the stone built house at Makkah.
Qur’an brought this story into the full light of history. In Sura 3 Verse 90 Qur’an says “Allah has spoken the Truth, therefore follow the creed of Ibrahim, a man of pure faith and no idolater”. The first house established for the people was at Makkah, a Holy place and guidance to all beings. Qur’an firmly establishes the fact that Ibrahim A.S. was the real founder of the Holy Shrine.
When Prophet Ibrahim A.S. built the Holy Shrine in Makkah, his prayers were that this place should remain a centre of worship for all good and pious people; that Allah should keep his family the custodians of the Holy place. Ever since, Ishmael the son of Ibrahim who helped his father to build this place and his descendants remained the custodians of the Holy Shrine. History tells us that centuries passed and the guardianship of the Ka’ba remained in the family of Ishmael until the name of Abd Manaf came into the limelight. He inherited this service and made it much more prominent. His son Hashim took this leadership and extended it to many other towns of Hejaz so much so that many pilgrims flocked annually to this place and enjoyed Hashims’s hospitality. A feast was given in honour of the pilgrims, food and water was served to all guests by the family of Hashim. This prominence created jealousies and his brother Abdushams’ adopted son Umaya tried to create trouble. There was a dispute in which Umaya failed and left Makkah to settle down in the Northern provinces of Sham currently known as Syria. After Hashim his brother Muttalib and after him Hashims’s son Sheyba who became known as Abdul Muttalib assumed the leadership of the family. He organized feasts and supplies of water to the pilgrims during the annual festival of Pilgrimage to the Holy Shrine.
Prophet Ibrahim A.S. built this House for devout worship to one God. But within his lifetime people disobeyed his orders and began to put idols inside the Ka’ba Ibrahim had to clean the House of these idols and of idle worshippers. He told the people that this was a symbolic house of God. God does not live there for He is everywhere. People did not understand this logic and no sooner had Ibrahim A.S. died the people, out of reverence, filled the place with idols again. They thronged to this place annually and worshipped their personal gods, It was over Four Thousand years later that the last of the line of prophet (SA), Muhammad Ibn Abdullah entered Makkah triumphantly, went inside the Ka’ba and, with the help of Sahabas destroyed all the idols of Ka’ba with their own hands. At one stage of this destruction of idols, the tallest of the idol Hubbal was brought down. The Prophet of Islam was reciting the Verse from the Qur’an
“Truth hath come and falsehood hath vanished.”
This was done in the 8th year of Hijra, January 630 AD after the bloodless victory at Makkah by the Prophet of Islam.
Historically when Ibrahim was ordered by Allah to build the Shrine for worship over a small he uncovered the original foundations of the Ka’ba built by Adam. Ibrahim with the help of his son Ishmael erected the new shrine on the same foundations. Originally it contained only four walls without a roof. Centuries later during the time of Kusayi who was the leader of the Tribe of Quraish in Makkah a taller building was completed with a roof and a quadrangle wall around it to give it the shape of a sanctuary and doors all around the sanctuary walls. People entered through these doors to come to the Ka’ba for worship. It is now about 60 feet high, 60 feet wide from east to west and 60 feet from north to south. A door is fixed about 7 feet above ground level facing North East. A Black stone (Hajar al Aswad) was fixed into its eastern corner. In front of the building was Maqaam Ibrahim, the arch shape gate known as that of Banu Sheba and the Zamzam Well. Just outside are the Hills called Safa and Marwah and the distance between the hills is about 500 yards. These days both of the hills are enclosed into the sanctuary walls with a roof over it.
The whole building is built of the layers of grey blue stone from the hills surrounding Makkah. The four corners roughly face the four points of the compass. At the East is the Black stone (Rukn el Aswad), at the North is el Rukn el Iraqi, at the west al Rukne el Shami and at the south al Rukne el Yamane. The four walls are covered with a curtain (Kiswa). The Kiswa is usually of black brocade with the Shahadah outlined in the weave of the fabric. About 2/3rd’s of the way up runs a gold embroidered band covered with Quranic text.
In the Eastern corner about 5 feet above ground the Hajar el Aswad (the black stone) is fixed into the wall. Its real nature is difficult to determine, its visible shape is worn smooth by hand touching and kissing. Its diameter is around 12 inches. Opposite the North West wall but not connected with it, is a semi circular wall of white marble. It is 3 feet high and about 5 feet thick. This semi circular space enjoys an especial consideration and pilgrims wait in queue to find a place to pray there. The graves of Ishmael and his mother Hajar are within this semi circular wall. Between the archway and the facade (N.E.) is a little building with a small dome, the Maqaam Ibrahim? Inside it is kept a stone bearing the prints of two human feet. Prophet Ibrahim is said to have stood on this stone when building the Ka’ba and marks of his feet are miraculously preserved.
On the outskirts of the building to the North East is the ‘Zamzam Well’ (this is now put under ground).
Building the Ka’ba.
Qur’an in Sura Baqarah Verses 121 to 127 described it clearly that Allah had ordained his servant Ibrahim to build the Shrine there for worship of One God
Literally, Ka’ba in Arabic means a high place with respect and prestige. The word Ka’ba may also be a derivative of a word meaning cube. Some of these other names include: 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.
Scholars and historians say that the Ka’ba has been reconstructed between five to 12 times. The very first construction of the Ka’ba was done by Prophet Adam. Allah [swt, glory be to Him] says in the Quran that this was the first house that was built for humanity to worship Allah. After this, Prophet Ibrahim and Isma’il rebuilt the Ka’ba. The measurements of the Ka’ba Ibrahim foundation are as follows:
In terms of Islamic religion, the Ka’ba, the "House of Allah," is the central shrine of Islam. Simply an ancient stone building in Mecca, Saudi Arabia, it is considered number one holiest place in Islam. It is measured to be 45 feet high, 33 feet wide and 50 feet long. It is covered with a gold-covered cover that is replaced every single year. The Ka’ba is housed within the Masjid, under whose roof can hold a total of 1,000,000 worshippers. The current Ka’ba is actually a rebuilt version of the original one. However, even this rebuilt version is incredibly old. The original one was torn down or even decayed. The materials used in the construction were salvaged from a ship which traveled all around the Red Sea, taking material to many places en route. Some of the other materials were used to build a church in Ethiopia. It was already the most important sanctuary in pre-Muslim times in Arabia. It is constructed of Meccan granite, and appears as a cube-like building. It has a single door facing the NE direction, and no windows. On the infrequent occasions when the Ka’ba is opened, mobile stairs give access interior. Its interior includes gold and silver lamps suspended from the ceiling. There are three wooden pillars supporting him ceiling, which have been recently replaced.
The Koran confirms the traditional belief that it was built by Abraham and Ishmael, from whom the Muslim peoples trace their heritage. Its historical heritage is not known for sure, but it undoubtedly existed for centuries before event the birth of Mohammed at 570 CE. Historically, the Ka’ba has involved multiple groups of peoples. It was used by Arab pagans until the Muslim forces took control of Mecca and cleansed it of all its false idols. At that point the Muslim people claimed historical identity.
- 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
The small, cubed building known as the Ka’ba it may not rival skyscrapers in height or mansions in width, but its impact on history and human beings is unmatched.
Certain buildings inspire in us a whole range of feelings and emotions. It might be a religious building - a towering spire reaching to the heavens or an immaculate marble mosque - or it could be a very old building, a reminder of times lo
The Ka’ba 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.
Following this, there were several constructions before Prophet Muhammad's time.
Prophet Muhammad participated in one of its reconstructions before he became a Prophet. After a flash flood, the Ka’ba 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 Ka’ba.
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 Ka’ba.
Since the tribe of Quraish did not have sufficient funds, this reconstruction did not include the entire foundation of the Ka’ba as built by Prophet Ibrahim. This is the first time the Ka’ba acquired the cubical shape it has now unlike the rectangle shape which it had earlier. The portion of the Ka’ba left out is called Hateem now.
Abdullah ibn az-Zubayr
The Syrian army destroyed [damaged] the Ka’ba in Muharram 64 (Hijri date, 683 C.E.) and before the next Hajj Abdullah ibn az-Zubayr, may Allah be pleased with him, reconstructed the Ka’ba from the ground up.
Ibn az-Zubayr wanted to make the Ka’ba how the Prophet Muhammad (saw) wanted it, on the foundation of the Prophet Ibrahim A.S... 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 Ka’ba], I would have added five cubits to it from the Hijri. Also, I would make two doors: one for people to enter therein and the other to exit." Sahih Bukhari
Ibn az-Zubayr said, "Today, I can afford to do it and I do not fear the people."
Ibn az-Zubayr built the Kabba on Prophet Ibrahim foundation. He put the roof on three pillars with the wood of oud (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 Kabba on the Prophet Ibrahim (A.S.) foundation, which meant that the Hateem area was included. The Hateem is the area adjacent to the Kabba 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 Ka’ba to allow for light. - moved the door of the Ka’ba to ground level and added a second door to the Ka’ba. - Added nine cubits to the height of the Ka’ba, 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 Ka’ba and hung cloth over them until the building was completed. People began to do Tawaaf around these pillars at all times, so Tawaaf of the Ka’ba was never abandoned, even during reconstruction.
During Abdul Malik bin Marwan's time
In 74 Hijra (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, restored 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 Ka’ba. - 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 Ka’ba to be constructed the way Abdullah ibn az-Zubayr had built it, he regretted his actions.
Imam Malik's R.A. advice
Imam Malik's advice to the Khalifa Haroon al Rashid
Abbasid Khalifa Haroon al Rashid wanted to rebuild the Ka’ba the way the Prophet Muhammad (saw) 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 Ka’ba. Based on this advice, Haroon al Rashid did not reconstruct the Ka’ba. 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 Hijra, 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 Sha`ban 1039 Hijra [April 2, 1630] which continued constantly, so the water in the Ka’ba became almost close to half of its walls, about 10 feet from the ground level. On Thursday the 20th of Sha`ban 1039 Hijra, the eastern and western walls fell down. When flood receded on Friday the 21st of Sha`ban, 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 [May 9, 1630]. The rest of the walls except for the one near the Black Stone, were demolished.
By the 2nd of Zul-Hijjah, 1040 [July 2, 1631], the construction was taking place under the guidance of Sultan Murad Khan, the Ottoman Khalif. From the point of the Black Stone and below, the current construction is the same as that done by Abdullah ibn Az-Zubair. 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 Quraish had built it before Prophet Hood.
On Rajab 28 1377 [Feb. 17, 1958], One historian counted the total stones of the Ka’ba 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 Ka’ba in 1996
A major reconstruction of the Ka’ba 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 Ka’ba are the stones. All other material has been replaced including the ceiling and the roof and its wood.
............................................................................................................................................
Did you know:-
Every year the key (Kiswa) is replaced with a new one on the day of Arafat Standing, (Following their departure from Mecca, millions of pilgrims have started to make their way to Mount Arafat. Coinciding with this unchanged ritual is the tradition of changing of the Ka'ba’s ‘Kiswa’, the cloth that adorns the Ka’ba made of black silk and embroidered with gold calligraphy.)
The House of God is given a new Kiswa (covering) on the 9th of Dhul Hijjah when pilgrims proceed to Arafat for the main event of the Hajj.
The washing ritual of the Ka’ba begins with the performance of two rakah’s inside the cubical structure. The interior walls will then be cleaned with rose, oud and musk perfumes using white cloth. Zamzam water mixed with rose perfume will then be splashed on the floor and then wiped with bare hands and palm leaves.
Before entering Ka’ba to do the washing, circumambulated the Ka’ba seven times (Tawaaf) during which one will touch the Black Stone. He will then receive the key to the Ka’ba presented in a bag made of green velvet from its custodian (Salih bin Zainul Abideen Al-Sheibi,). On entering the House of God, the prince will perform two rakah’s on a marble sheet, the spot where it is believed that the Prophet Muhammad (peace be upon him) prayed.
The washing ceremony began after the guests have exited. The marble floor and the walls were washed with Zamzam water mixed with rose perfume.
After the cleaning, the floor and the walls were dried again with white cloth and tissues. The walls are then perfumed using large quantities of oud and rose perfume. The Ka'ba will then be incensed.
May Allah make our efforts sincere and keep us all on the straight path……..
P.S.: "Have fun praying don’t forget to make dua for me."
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Tuesday, 9 November 2010
Islam ordains equality between men and women
The Faith of Islam ordains equality between men and women before the law and in all civil rights. This applies to unmarried girls and to married women. The laws of marriage in Islam differ from the laws of Christianity in the Western World by preserving the Muslim woman’s right to retain her surname after marriage. Her marriage does not cancel her civil rights or her capacity to participate in legal contracts or her right to possess property or wealth. Thus a Muslim woman retains her family’s name after marriage in addition to being entitled to all the civil rights due to men. She owns property in her own name and her wealth belongs to her alone and cannot be appropriated by her husband. The following Quranic verses refer to the dowry which is a woman’s legitimate right in the event of divorce “But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, take not the least bit. of it back : would ye take it by slander and a manifest wrong ? And how could ye take it when ye have gone in unto each other, and they have taken from you a solemn covenant?”[7]
Also: “It is not lawful for you (men), to take back any of your gifts (from your wives),..”[8]If a man is forbidden to claim what he had given to his wife as a gift, it is only logical that he cannot appropriate any of her own personal wealth or property or any possession of any kind. If a wife in the event of a divorce or during marriage, of her own free will, relinquishes her claim to her dowry which is her due, her husband is allowed to regain it. This is clear from the following Quranic verse “And give the women (on marriage) their dower as a free gift ; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.” [9]A husband has no right to dispose of his wife’s wealth or property without her consent or without being granted power of attorney to act on her behalf. It is also a wife’s right to cancel the power of attorney granted to her husband and to grant it to whomever she wills.
Most civilized modern democracies have not yet attained this elevated status of equality. In France, until recently, a French woman had no civil rights, since the French law denied her these rights. This is stated in the 217th clause of the French Civil Law “A married woman, even if her marriage is based upon the separation of her property from her husband’s property, does not have the legal right to endow or dispose of her property or mortgage or exchange her property without her husband’s written consent and participation in the contract.”
Although certain amendments were made later concerning this law, its negative bearing upon the legal status of the French woman exists unto this very day. When a woman marries in the Western World, she officially takes her husband’s surname to be her surname and by so doing yields her individuality and is integrated into her husband’s personality.
The Faith of Islam does not discriminate between men and women except in matters when this discrimination is due to the nature of their sex, for their welfare and for the welfare of the community, the family and in particular for the welfare of women.
There are five issues where discrimination between men and women is ordained by Islam, namely: financial responsibilities, inheritance, and the custodianship of the family, testimony and divorce.
During the next stage of a woman’s life, namely during her marriage, the Faith of Islam charges the husband with the responsibility of supporting his wife and family and does not charge the wife with any financial responsibilities. Nevertheless, Islam preserves all the Muslim woman’s civil rights which include her right to possess and dispose of her wealth and property without any intervention from her husband. A wife is not obliged to participate in the financial support of her family even if she is wealthy enough to do so, for supporting the family is the sole responsibility of her husband, this being his religious and legal duty.
In the event of divorce, the husband is also charged by Islam with all the expenses that ensue. He is charged with paying the dowry agreed upon in the event of divorce, in addition to his divorced wife’s financial support which includes her housing, food expenses and, apparel in addition to the children’s expenses which include the wages of their wet nurses who breast feed them, their clothes and their education. The Muslim woman, on the other hand, is not charged with spending a single penny on herself or on her children.
It is obvious from the aforementioned, Islamic rulings that Islam has raised the status of the Muslim woman and has preserved her dignity in her father’s home before marriage, in her own home during her marriage, and even in the event of her divorce. This status has not been attained by any other religion in the past or in the modern world of to day.
Islam has secured for the woman every human right. This includes her intellectual, religious, social, economic and political rights.
Rights in Islam
We should point out that human rights in Islam are not merely rights but are religious obligations. This means that it is obligatory for every person to protect them and restore them if they are taken away. It is equally obligatory upon society to make sure that every individual can enjoy his or her rights to the fullest.
Islam has secured for the woman every human right. This includes her intellectual, religious, social, economic and political rights.
Intellectual and Religious Rights
Islam has guaranteed every man and woman the right to think and believe as they choose. It considers thinking and investigating to be an obligation upon every human being. There are numerous verses in the Quran that encourage people to think about and investigate the phenomena both in the world around them and in the wonder of life itself. Allah says:
Do they not look in the dominion of the heavens and the Earth and all the things that Allah has created?”
Say (O Muhammad): “Behold all that is in the Heavens and the Earth.’ But neither signs nor warners benefit those who do not believe.”
Say: “‘Travel in the land and see how Allah originated Creation.”
Say (O Muhammad): “I exhort you to one thing only: that you stand up for Allah’s sake together and individually and reflect: there is no madness in your companion (Muhammad).”
As for the right to one’s own belief, Islam has guaranteed it and forbidden anyone to compel another to change his or her belief. Allah says:
There is no compulsion in religion. Verily, the true path is clearly distinct from error.
So, will you (O Muhammad) then compel mankind so they will become believers?
You (O Muhammad) are merely a Warner. You are not a dictator over them.
The Quran threatens those who persecute believing men and women in order to turn them from their faith:
Verily those who persecute the believing men and women and then do not turn to Allah in repentance, they will have the punishment of Hell, and they will have the punishment of the Fire.
From all of these texts, the independent religious identity of the woman becomes quite clear. No one else can impose upon her what she should believe. She must, of her own free will, decide what to believe. Allah says:
O you, who believe, if believing women come to you as emigrants, examine them. Allah knows best their faith. Then, if you ascertain that they are true believers, do not send them back to the disbelievers.
O Prophet, if believing women come to you to give you their pledge that they will not associate anything in worship with Allah, nor steal, nor commit fornication, nor kill their children, nor commit slander, nor forge falsehood (to making illegitimate children belong to their husbands), nor disobey you in goodness, then accept their pledge and ask Allah to forgive them. Verily, Allah is Oft-Forgiving, Most Merciful.
O wives of the Prophet! Whoever of you commits manifest lewdness will have a double punishment. This is easy for Allah. And whoever of you is obedient to Allah and His Messenger and works righteous deeds will be given a double reward.
When Islam came, women accepted Islam and made the emigration to Madinah, even though their fathers, husbands, and the rest of their male relatives remained disbelievers. Umm Habîbah, the daughter of Abu Sufyan, accepted Islam and emigrated in spite of the fact that her father was one of the leaders of the disbelievers. Even when her husband abandoned Islam, she remained steadfast in her belief.
Fatima, the daughter of al-Khattab, became Muslim before her brother `Umar did and was the cause for him accepting Islam, because of her faith and because she stood up to him when he found out about her becoming a Muslim and wanted to abuse her.
Umm Kulthûm the daughter of `Uqbah bin. Abi Mu`ît. Accepted Islam and emigrated in spite of the fact that every member of her family remained polytheists.
There were many women who accepted Islam and were the reasons for their husbands accepting Islam. Umm Sulaym – the wife of Abu Talha al-Ansari – and Umm Hakim bint Huzam, the wife of `Ikrimah b. Abi Jahl, – were among these women.
[1] Surah III, verse 195.
[2] Surah IV, verse 32.
[3] Surah XVII, verse 70.
[4] Surah xxiv, verses 30-31
[5] Surah XXXIII, verse 59.
[6] Surah XXXIII, verses 32-33.
[7] Surah IV, verses 2121.
[8] Surah II, verse 229.
[9] Surah IV, verse 4.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Also: “It is not lawful for you (men), to take back any of your gifts (from your wives),..”[8]If a man is forbidden to claim what he had given to his wife as a gift, it is only logical that he cannot appropriate any of her own personal wealth or property or any possession of any kind. If a wife in the event of a divorce or during marriage, of her own free will, relinquishes her claim to her dowry which is her due, her husband is allowed to regain it. This is clear from the following Quranic verse “And give the women (on marriage) their dower as a free gift ; but if they, of their own good pleasure, remit any part of it to you, take it and enjoy it with right good cheer.” [9]A husband has no right to dispose of his wife’s wealth or property without her consent or without being granted power of attorney to act on her behalf. It is also a wife’s right to cancel the power of attorney granted to her husband and to grant it to whomever she wills.
Most civilized modern democracies have not yet attained this elevated status of equality. In France, until recently, a French woman had no civil rights, since the French law denied her these rights. This is stated in the 217th clause of the French Civil Law “A married woman, even if her marriage is based upon the separation of her property from her husband’s property, does not have the legal right to endow or dispose of her property or mortgage or exchange her property without her husband’s written consent and participation in the contract.”
Although certain amendments were made later concerning this law, its negative bearing upon the legal status of the French woman exists unto this very day. When a woman marries in the Western World, she officially takes her husband’s surname to be her surname and by so doing yields her individuality and is integrated into her husband’s personality.
The Faith of Islam does not discriminate between men and women except in matters when this discrimination is due to the nature of their sex, for their welfare and for the welfare of the community, the family and in particular for the welfare of women.
There are five issues where discrimination between men and women is ordained by Islam, namely: financial responsibilities, inheritance, and the custodianship of the family, testimony and divorce.
During the next stage of a woman’s life, namely during her marriage, the Faith of Islam charges the husband with the responsibility of supporting his wife and family and does not charge the wife with any financial responsibilities. Nevertheless, Islam preserves all the Muslim woman’s civil rights which include her right to possess and dispose of her wealth and property without any intervention from her husband. A wife is not obliged to participate in the financial support of her family even if she is wealthy enough to do so, for supporting the family is the sole responsibility of her husband, this being his religious and legal duty.
In the event of divorce, the husband is also charged by Islam with all the expenses that ensue. He is charged with paying the dowry agreed upon in the event of divorce, in addition to his divorced wife’s financial support which includes her housing, food expenses and, apparel in addition to the children’s expenses which include the wages of their wet nurses who breast feed them, their clothes and their education. The Muslim woman, on the other hand, is not charged with spending a single penny on herself or on her children.
It is obvious from the aforementioned, Islamic rulings that Islam has raised the status of the Muslim woman and has preserved her dignity in her father’s home before marriage, in her own home during her marriage, and even in the event of her divorce. This status has not been attained by any other religion in the past or in the modern world of to day.
Islam has secured for the woman every human right. This includes her intellectual, religious, social, economic and political rights.
Rights in Islam
We should point out that human rights in Islam are not merely rights but are religious obligations. This means that it is obligatory for every person to protect them and restore them if they are taken away. It is equally obligatory upon society to make sure that every individual can enjoy his or her rights to the fullest.
Islam has secured for the woman every human right. This includes her intellectual, religious, social, economic and political rights.
Intellectual and Religious Rights
Islam has guaranteed every man and woman the right to think and believe as they choose. It considers thinking and investigating to be an obligation upon every human being. There are numerous verses in the Quran that encourage people to think about and investigate the phenomena both in the world around them and in the wonder of life itself. Allah says:
Do they not look in the dominion of the heavens and the Earth and all the things that Allah has created?”
Say (O Muhammad): “Behold all that is in the Heavens and the Earth.’ But neither signs nor warners benefit those who do not believe.”
Say: “‘Travel in the land and see how Allah originated Creation.”
Say (O Muhammad): “I exhort you to one thing only: that you stand up for Allah’s sake together and individually and reflect: there is no madness in your companion (Muhammad).”
As for the right to one’s own belief, Islam has guaranteed it and forbidden anyone to compel another to change his or her belief. Allah says:
There is no compulsion in religion. Verily, the true path is clearly distinct from error.
So, will you (O Muhammad) then compel mankind so they will become believers?
You (O Muhammad) are merely a Warner. You are not a dictator over them.
The Quran threatens those who persecute believing men and women in order to turn them from their faith:
Verily those who persecute the believing men and women and then do not turn to Allah in repentance, they will have the punishment of Hell, and they will have the punishment of the Fire.
From all of these texts, the independent religious identity of the woman becomes quite clear. No one else can impose upon her what she should believe. She must, of her own free will, decide what to believe. Allah says:
O you, who believe, if believing women come to you as emigrants, examine them. Allah knows best their faith. Then, if you ascertain that they are true believers, do not send them back to the disbelievers.
O Prophet, if believing women come to you to give you their pledge that they will not associate anything in worship with Allah, nor steal, nor commit fornication, nor kill their children, nor commit slander, nor forge falsehood (to making illegitimate children belong to their husbands), nor disobey you in goodness, then accept their pledge and ask Allah to forgive them. Verily, Allah is Oft-Forgiving, Most Merciful.
O wives of the Prophet! Whoever of you commits manifest lewdness will have a double punishment. This is easy for Allah. And whoever of you is obedient to Allah and His Messenger and works righteous deeds will be given a double reward.
When Islam came, women accepted Islam and made the emigration to Madinah, even though their fathers, husbands, and the rest of their male relatives remained disbelievers. Umm Habîbah, the daughter of Abu Sufyan, accepted Islam and emigrated in spite of the fact that her father was one of the leaders of the disbelievers. Even when her husband abandoned Islam, she remained steadfast in her belief.
Fatima, the daughter of al-Khattab, became Muslim before her brother `Umar did and was the cause for him accepting Islam, because of her faith and because she stood up to him when he found out about her becoming a Muslim and wanted to abuse her.
Umm Kulthûm the daughter of `Uqbah bin. Abi Mu`ît. Accepted Islam and emigrated in spite of the fact that every member of her family remained polytheists.
There were many women who accepted Islam and were the reasons for their husbands accepting Islam. Umm Sulaym – the wife of Abu Talha al-Ansari – and Umm Hakim bint Huzam, the wife of `Ikrimah b. Abi Jahl, – were among these women.
[1] Surah III, verse 195.
[2] Surah IV, verse 32.
[3] Surah XVII, verse 70.
[4] Surah xxiv, verses 30-31
[5] Surah XXXIII, verse 59.
[6] Surah XXXIII, verses 32-33.
[7] Surah IV, verses 2121.
[8] Surah II, verse 229.
[9] Surah IV, verse 4.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Sunday, 7 November 2010
Faith of Islam abolished the principle of discrimination between men and women
The Faith of Islam abolished the principle of discrimination between men and women as human beings. It also abolished any discrimination between them before the law and in civil rights, and Islam ordained that men and women be equal in that respect. Islam declared that men and women are equal as human beings in this world and in the Hereafter. This is expressed in the following Quranic verses: “And their Lord hath accepted of them, and answered them “Never will I suffer to be lost the work of any of you, be he male or female ye are members one of another. [1] “… to men is allotted what they earn, and to women what they earn “[2]
“We have honored the sons of Adam…”[3]By the “sons of Adam”, is meant the offspring of Adam, namely the human race with its men and women.
The Faith of Islam not only permitted the Muslim woman to acquire knowledge, but also commanded her to do so in so far as it would assist her in her life in this world and in the Hereafter. The Prophet Muhammad - blessings and peace be upon him - said that the quest for knowledge is the obligation of every Muslim man and woman.
Before the advent of Islam, Hafsa, the daughter of `Omar bin Al Khattab had been taught the fundamentals of writing by a woman called Al Shifaa’ Al `Adawiyya and after the Prophet, blessings and peace upon him, married Hafsa, he asked Al Shifaa’ Al Adawiyya to continue teaching her how to improve her handwriting.
The Faith of Islam permits the Muslim woman to hold any post outside her home, provided that she assumes it in a respectable dignified manner that does not in any way subject her to any embarrassing situation that does not observe the teachings of Islam. Her employment must not harm her reputation in any way, nor must it prevent her from carrying out her duties as a wife and a mother.
Islam permits the working woman to associate with the male sex in public according to the rulings and teachings of the Qur’an and the Traditions of the Prophet, blessings and peace be upon him.
Islam grants the Muslim woman equal civil rights and grants her the right to manage her own business affairs such as participating in legal contracts that deal with the sale or the purchase of any property or goods, in addition to her legal right to grant gifts and to contract a will. Islam also grants her the right to personally manage her wealth and supervise all her financial affairs. These rights naturally necessitate associating with the male sex and it is a well-known historical fact that `Aisha daughter of Talha - the granddaughter of Abu Bakr Al Siddiq fought side by side with men in the battles against the infidels and that she fought bravely with spears and arrows.
The Prophet Muhammad, blessings and peace be upon him, led men and women together into battle and granted Sa’eed, daughter of Ka`b, the same share of the spoils as the men in the Battle of Khyber. He also seated Umaya, daughter of Qays Al Ghâfir ya, behind him on his camel on their way to the Battle of Khyber after the battle was won, awarded her a medal for her outstanding courage in battle, in the same way that heroes are awarded medals today. Umaya wore this medal all her life and according to her desire, the medal was buried with her when she died.
Another example of courageous womanhood is Um Hakim, daughter of Al Harith who participated in the battle against the Romans while she was still a newly-wed bride. Her husband had been martyred before her eyes, but instead of wailing over his dead body, she seized the pole of the tent in which her marriage had been consummated and killed seven of the enemy at the archway which is still known as the Archway of Um Hakim.
From the above mentioned incidents, it is clear that Islam Permits the association of the two sexes, provided that no immorality ensues. In order to preserve a moral and chaste community, Islam ordains certain rulings and terms and prohibits certain matters. Islam prohibits a man and a woman from being alone together unless, according to Islamic laws, they are religiously prohibited from marrying one another, such as a brother and sister or a maternal aunt or uncle or a paternal aunt or uncle or a father and mother or a grandfather or a grandmother or a grandchild.
A Muslim woman’s apparel must clothe her completely except for her face and hands. Islam also ordains that she must not ostentatiously display her beauty, and her conduct and speech should be dignified, so as not to arouse any temptation in those with whom she is conducting her business. This is expressed in the following Quranic verses “Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them and God is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof ; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex ; and that they Should not Strike their feet in order to draw attention to their hidden ornaments. And O ye Believers I turn ye all together towards God that ye may attain Bliss.”[4]
Also “O Prophet! Tell thy wives and daughters and the believing women, that they should cast their outer garments over their persons (when abroad).”[5]
The following Quranic verses are addressed to the wives of the Prophet Muhammad, blessings and peace be upon him “O Consorts of the Prophet! Ye are not like any of the (other) women if ye do fear (God), be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire but speak ye a speech (that is) just. And stay quietly in your houses and make not a dazzling display, like that of the former Times of Ignorance “[6]“be not too complaisant of speech…” means not to speak to men in a soft voice which might arouse temptation.
“And stay quietly in your houses…” means that they should not go out unless there be a specific reason for doing so “Make not a dazzling display, like that of the former Times of Ignorance” means that they should not make an ostentations display of their ornaments as did the women of the Pre-Islamic era. Although these verses are addressed to the wives of the Prophet, blessings and peace be upon him, Muslim women are encouraged to follow in their footsteps since they are the ideal of Muslim womanhood.
May Allah make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen
P.S.: "Have fun praying don’t forget to make dua for me."
Thursday, 4 November 2010
Fear Allah in respect of women.-Prophet Muhammad - blessings and peace be upon him
Faith of Islam
I should point out that human rights in Islam are not merely rights but are religious obligations. This means that it is obligatory for every person to protect them and restore them if they are taken away. It is equally obligatory upon society to make sure that every individual can enjoy his or her rights to the fullest.
In Islam there is absolutely no difference between men and women as far as their relationship to Allah is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct. The Qur’an says:
And for women are rights over men similar to those of men over women. (2:226)
The Qur’an, in addressing the believers, often uses the expression, “believing men and women” to emphasize the equality of men and women in regard to their respective duties, rights, virtues and merits. It says:
For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah’s praise, for them has Allah prepared forgiveness and great reward. (33:35)
This clearly contradicts the assertion of some religious fathers that women do not possess souls and that they will exist as sexless beings in the next life. The Qur’an says that women have souls in exactly the same way as men and will enter Paradise if they do well: (good)
Enter into Paradise, you and your wives, with delight. (43:70)
Who so does that which is right, and believes, whether male or female, him or her will We quicken to happy life. (16:97)
The Qur’an admonishes those men who oppress or ill-treat women:
O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dowry you have given them except when they have become guilty of open lewdness. On the contrary live with them on a footing of kindness and equity. If you take a dislike to them, it may be that you dislike something and Allah will bring about through it a great deal of good. (4:19)
Considering the fact that before the advent of Islam the pagan Arabs used to bury their female children alive, make women dance naked in the vicinity of the Ka‘ba during their annual fairs, and treat women as mere chattels and objects of sexual pleasure possessing no rights or position whatsoever, these teachings of the Noble Qur’an were revolutionary. Unlike some religions, which regarded women as being possessed of inherent sin and wickedness and men as being possessed of inherent virtue and nobility, Islam regards men and women as being of the same essence created from a single soul. The Qur’an declares:
O mankind! Reverence your Guardian-Lord, Who created you from a single person, created, of like nature, his mate, and from this pair scattered (like seeds) countless men and women. Reverence Allah, through whom you demand your mutual (rights), and reverence the wombs (that bore you); for Allah ever watches over you. (4:1)
The Prophet of Islam (peace be upon him) said, “Women are the twin halves of men.” The Qur’an emphasizes the essential unity of men and women in a most beautiful simile:
They (your wives) are your garment and you are a garment for them. (2:187)
Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other’s chastity. The garment gives comfort to the body; so does the husband find comfort in his wife’s company and she in his. “The garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them.” Islam does not consider woman “an instrument of the Devil,” but rather the Qur’an calls her muhsana, a fortress against Satan because a good woman, by marrying a man, helps him keep to the path of rectitude in his life. It is for this reason that marriage was considered by the Prophet Muhammad (peace be upon him) as a most virtuous act. He said: “When a man marries, he has completed one half of his religion.” He enjoined matrimony on Muslims by saying: “Marriage is part of my way and whoever keeps away from my way is not from me (i.e. is not my follower).” The Qur’an has given the raison d’être of marriage in the following words:
And among His signs is this that He has created for you mates from among yourselves, that you may dwell in tranquility with them; and He has put love and mercy between you. Verily in that are signs for those who reflect. (30:21)
The Prophet Muhammad (peace be upon him) was full of praise for virtuous and chaste women. He said:
The most precious thing in the world is a virtuous woman. He once told the future khalif, ‘Umar R.A.: “Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her.”
On other occasions the Prophet (saw) said:
The best property a man can have is a remembering tongue (about Allah), a grateful heart and a believing wife who helps him in his faith.
Before the advent of Islam women were often treated worse than animals. The Prophet wanted to put a stop to all cruelties to women. He preached kindness towards them. He told the Muslims: “Fear Allah in respect of women.” And: “The best of you are they who behave best to their wives.” And: “A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good.” And: “The more civil and kind a Muslim is to his wife, the more perfect in faith he is.”
The Prophet (peace be upon him) was most emphatic in enjoining upon Muslims to be kind to their women when he delivered his famous khutba on the Mount of Mercy at Arafat in the presence of one hundred and twenty-four thousand of his Companions who had gathered there for the Hajj al-Wada (Farewell Pilgrimage). In it he ordered those present, and through them all those Muslims who were to come later, to be respectful and kind towards women. He said:
Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their bodies lawful with the word of Allah. You have got (rights) over them, and they have got (rights) over you in respect of their food and clothing according to your means.
In Islam a woman is a completely independent personality. She can make any contract or bequest in her own name. She is entitled to inherit in her position as mother, as wife, as sister and as daughter. She has perfect liberty to choose her husband. The pagan society of pre-Islamic Arabia had an irrational prejudice against their female children whom they used to bury alive. The Messenger of Allah (peace be upon him) was totally opposed to this practice. He showed them that supporting their female children would act as a screen for them against the fire of Hell:
It is narrated by the Prophet’s wife, ‘Aisha R.A., that a woman entered her house with two of her daughters. She asked for charity but ‘Aisha R.A. could not find anything except a date, which was given to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (peace be upon him) came to the house, ‘Aisha R.A. told him about what had happened and he declared that when the woman was brought to account (on the Day of Judgment) about her two daughters they would act as a screen for her from the fires of Hell.
The worst calamity for a woman is when her husband passes away and, as a widow, the responsibility of maintaining the children falls upon her. In the Eastern World, where a woman does not always go out to earn her living, the problems of widowhood are indescribable. The Prophet Muhammad (peace be upon him) upheld the cause of widows. Most of his wives were widows. In an age when widows were rarely permitted to remarry, the Prophet encouraged his followers to marry them. He was always ready to help widows and exhorted his followers to do the same. Abu Hurairah reported that the Prophet said: “One who makes efforts (to help) the widow or a poor person is like a Mujaahid in the path of Allah, or like one who stands up for prayers in the night and fasts in the day.”
Woman as mother commands great respect in Islam. The Noble Qur’an speaks of the rights of the mother in a number of verses. It enjoins Muslims to show respect to their mothers and serve them well even if they are still unbelievers. The Prophet states emphatically that the rights of the mother are paramount. Abu Hurairah reported that a man came to the Messenger of Allah (peace be upon him) and asked: “O Messenger of Allah, who is the person who has the greatest right on me with regards to kindness and attention?” He replied, “Your mother,” “Then who? He replied, “Your mother,” “Then who?” He replied, “Your mother,” “Then who?” He replied, “Your father.”
In another tradition, the Prophet advised a believer not to join the war against the Quraish in defense of Islam, but to look after his mother, saying that his service to his mother would be a cause of his salvation. Muawiyah, the son of Jahimah, reported that Jahimah came to the Prophet (peace be upon him) and said, “Messenger of Allah! I want to join the fighting (in the path of Allah) and I have come to seek your advice.” He said, “Then remains in your mother’s service, because Paradise is under her feet.”
The Prophet’s followers accepted his teachings and brought about a revolution in their social attitude towards women. They no longer considered women as mere chattels, but as an integral part of society. For the first time women were given the right to have a share in inheritance. In the new social climate, women rediscovered themselves and became highly active members of society rendering useful service during the wars which the pagan Arabs forced on the emerging Muslim ummah. They carried provisions for the soldiers, nursed them, and even fought alongside them if it was necessary. It became a common sight to see women helping their husbands in the fields, carrying on trade and business independently, and going out of their homes to satisfy their needs.
The predominant idea in the teachings of Islam with regard to men and women is that a husband and wife should be full-fledged partners in making their home a happy and prosperous place that they should be loyal and faithful to one another, and genuinely interested in each other’s welfare and the welfare of their children. A woman is expected to exercise a humanizing influence over her husband and to soften the sternness inherent in his nature. A man is enjoined to educate the women in his care so that they cultivate the qualities in which they, by their very nature, excel.
These aspects were much emphasized by the Prophet (peace be upon him). He exhorted men to marry women of piety and women to be faithful to their husbands and kind to their children. He said:
Among my followers the best of men are those who are best to their wives, and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a thousand martyrs. Among my followers, again, the best of women are those who assist their husbands in their work, and love them dearly for everything, save what is a transgression of Allah’s laws.
Once Muawiyah asked the Prophet (peace be upon him), “What are the rights that a wife has over her husband?” The Prophet replied, “Feed her when you take your food, give her clothes to wear when you wear clothes, refrain from giving her a slap on the face or abusing her, and do not separate from your wife, except within the house.” Once he was heard praising the women of the tribe of Quraish, “...because they are the kindest to their children while they are infants and because they keep a careful watch over the belongings of their husbands.”
Shari`ah regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labor. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.
In the words of the Prophet, she is “the queen of her house”, and this is the position a true believer is expected to give his wife
It is a fact, however, that sound administration within the domestic field is impossible without a unified policy. For this reason the Shari`ah requires a man, as head of the family, to consult with his family and then to have the final say in decisions concerning it. In doing so he must not abuse his prerogative to cause any injury to his wife. Any transgression of this principle involves for him the risk of losing the favor of Allah, because his wife is not his subordinate but she is, to use the words of the Prophet (peace be upon him), “the queen of her house”, and this is the position a true believer is expected to give his wife.
The Quran has established the role of the believing women in enjoining what is right and forbidding what is wrong. Allah says:
The believers, men and women, are protectors of one another; they enjoin what is right and forbid what is wrong.
This duty, just as it includes the responsibility to rectify social ills, also has political dimensions that manifest themselves in giving advice and admonition to those holding political power.
As for military combat, Islam has not made it obligatory upon the woman, but it is permissible for her to participate in the war effort, usually as a noncombatant with duties like getting water to the fighters and tending to the wounded. In spite of this, in some battles, women saw combat. Umm Sulaym al-Ansariyah defended Allah’s Messenger (peace be upon him) during the battle of Uhud and was wounded about ten.
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