Category Archives: voice of islam

Kisah Ahli Ibadah yang masuk Neraka kerana mendoakan saudaranya agar Tidak Masuk Syurga

Kisah Ahli Ibadah yang masuk Neraka kerana mendoakan saudaranya agar Tidak Masuk Syurga

Imam Ahmad mengatakan, telah menceritakan kepada kami Abu Amir, telah menceritakan kepada kami Ikrimah ibnu Ammar, dari Damdam ibnu Jausy al-Yamami yang mengatakan bahawa Abu Hurairah pernah berkata kepadanya, “Hai Yamami, jangan sekali-kali kamu mengatakan terhadap seseorang “semoga Allah tidak mengampunimu” atau “semoga Allah tidak memasukkan mu ke dalam syurga.”

Aku (Yamami) berkata, “Hai Abu Hurairah, sesungguhnya kalimah tersebut biasa dikatakan oleh seseorang terhadap saudaranya dan temannya jika dia dalam keadaan marah.”

Abu Hurairah r.a berkata, “Jangan kamu katakan hal itu, kerana sesungguhnya aku pernah mendengar Rasulullah S.a.w bersabda iaitu;

“Dahulu di kalangan umat Bani Israil terdapat dua orang lelaki; salah seorangnya rajin beribadah, sedangkan yang lainnya zalim terhadap dirinya sendiri (ahli maksiat); keduanya sudah seperti saudara. Orang yang rajin ibadah selalu melihat saudaranya berbuat dosa dan mengatakan kepadanya, “Hai kamu, hentikanlah perbuatanmu.”

Tetapi saudaranya itu menjawab, “Biarlah aku dan Tuhanku, apakah kamu ditugaskan untuk terus mengawasiku?” Hingga pada suatu hari yang rajin beribadah melihat saudaranya ahli maksiat itu melakukan suatu perbuatan dosa yang menurut penilaiannya sangat besar. Maka dia berkata kepadanya, “Hai kamu, hentikanlah perbuatanmu.” Dan orang yang ditegurnya menjawab, “Biarlah aku, ini urusan Tuhanku, apakah engkau diutuskan sebagai pengawasku?” Maka yang rajin beribadah berkata, “Demi Allah, semoga Allah tidak memberi keampunan kepadamu, atau semoga Allah tidak memasukkanmu ke syurga untuk selama-lamanya.”

Abu Hurairah melanjutkan kisahnya, bahawa setelah itu Allah mengutus seorang malaikat untuk mencabut nyawa kedua orang tersebut, dan keduanya berkumpul di hadapan Allah. Maka Allah s.w.t berfirman kepada orang yang berdosa, “Pergilah, dan masuklah ke dalam syurga kerana rahmat-Ku.” Sedangkan kepada yang lainnya Allah S.w.t berfirman, “Apakah kamu merasa alim, apakah kamu mampu meraih apa yang ada di tangan kekuasaan-Ku? Bawalah dia ke dalam neraka!”

Nabi s.a.w bersabda, “Demi Tuhan yang jiwa Abul Qasim berada di dalam genggaman kekuasaan-Nya, sesungguhnya orang tersebut (yang masuk neraka) benar-benar mengucapkan suatu kalimah yang menghancurkan dunia dan akhiratnya.”

Imam Abu Daud meriwayatkannya melalui hadits Ikrimah ibnu Ammar, bahawa Damdam ibnu Jausy menceritakan kepadanya dengan lafaz yang sama.

[Imam Ibnu Katsir – Tafsir Ibnu Katsir, Surah an-Nisaa’, ayat 47 – 48]

p/s: Bayangkan, jika ahli ibadah yang mendoakan sedemikian terhadap saudaranya pun sudah dimasukkan ke neraka, apa lagi kalau ucapan itu dibuat oleh bukan ahli ibadah. Na’udzu billahi min dzaalik …….

Semoga kita tidak sombong dengan ilmu dan amal kita. Kerana ilmu dan amal adalah untuk mendapatkan keredhaan Allah dan lebih mengenali-Nya, bukannya untuk bermegah-megah dan merasa takjub pada diri.

Lempar Jumrah Saat Haji: Tatacara dan Doanya

Lempar jumrah atau lontar jumrah adalah sebuah kegiatan yang merupakan bagian dari ibadah haji tahunan ke kota suci Mekkah, Arab Saudi. Para jemaah haji melemparkan batu-batu kecil ke tiga tiang (jumrah; bahasa Arab: jamarah, jamak: jamaraat) yang berada dalam satu tempat bernama kompleks Jembatan

Jumrah, di kota Mina yang terletak dekat Mekkah.
Para jemaah mengumpulkan batu-batuan tersebut dari tanah di hamparan Muzdalifah dan meleparkannya. Kegiatan ini adalah kegiatan kesembilan dalam rangkaian kegiatan-kegiatan ritual yang harus dilakukan pada saat melaksanakan ibadah haji, dan umumnya menarik jumlah peserta yang sangat besar (mencapai lebih dari sejuta jemaah).

Melempar jumrah Ula, Wustha, dan ‘Aqabah di lakukan di kompleks jembatan Jumrah di kota Mina. Melempar jumrah dilakukan dengan batu-batu kecil yang dikumpulkan di hamparan Muzdalifah.
Ketiga jumrah tersebut ada nilai sejarahnya pada masa Nabi Ibrahim dan anaknya Nabi Ismail, ketika diperintahkan oleh Allah Swt untuk berqurban, yaitu dengan menyembelih Nabi Ismail yang nantinya oleh Allah digantikan menjadi kambing, selalu dihalang-halangi oleh setan. Ketiga jumrah itulah sebagai tugu peringatan Nabi Ibrahim dan anaknya melempari setan dengan batu, mulai dari Jumratul Ula, Wustha, dan ‘Aqabah.

Imam Ghazali dalam Ihya mengatakan, saat melempar jumrah dianjurkan membaca doa berikut ini

بِسْمِ اللهِ وَاللهُ أَكْبَرُ رَجْمًا لِلشَّيَاطِينِ وَرِضًا لِلَّرْحْمَنِ اللَّهُمَّ اجْعَلْ حَجًّا مَبْرُورًا وَسَعْياً مَشْكُورًا

Bismillaahi wallahu akbar, rajman lisysyayaathiini wa ridhan lirrahmaani allhummaj’al hajjan mabruuran wa sa’yan masykuuran.

Artinya: Dengan menyebut nama Allah, Allah Maha Besar. Laknat bagi setan dan keridhaan bagi Allah yang Maha Kasih. Ya Allah, jadikanlah hajiku ini diterima dan sa’iku ini disyukuri.

Doa ini dibaca setiap melempar jumrah, baik jumrah Ula, Wustha, dan ‘Aqabah.

Setelah melempar serangkaian jumrah, (Jumratul Ula, Wustha dan Aqabah), Imam Ghazali dalam Ihya Ulumuddin, dianjurkan bagi orang tersebut untuk memanjatkan doa berikut ini

الْحَمْدُ لَِّلهِ حَمْدًا كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ اللَّهُمَّ لَا أُحْصِى ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ. اللَّهُمَّ إِلَيْكَ أَفَضْتَ وَمِنْ عَذَابِكَ أَشْفَقْتُ َوإِلَيْكَ رَغِبْتُ وَمِنْكَ رَهِبْتَ فَاقْبِلْ نُسُكِي وَأَعْظِمْ أَجْرِي وَارْحِمْ تَضَرُّعِي وَاقْبَلْ تَوْبَتِي وَأَِقلَّ عَثَرَتِي وَاسْتَجِبْ تَوْبَتِي وَأَعْطِنِي سُؤْلِى. اللَّهُمَّ اجْعَلْهُ حَجًّا مَبْرُورًا وَسَعْيًا مَشْكُورًا

Alhamdu lillaahi hamdan kastiiran thayyiban mubaarakan fiih. Allahumma laa uhshii tsanaa’an ‘alaika arta kamaa atsnaita ‘alaa nafsika. Allahumma ilaika afadhtu wa min ‘adzaabika asyfaqtu wa aqilla ‘atsaratii wastajib da’watii wa a’thinii su’lii. Allahummaj’alhu hajjan mabruuran wa sa’yan masykuuran

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p dir=”undefined” lang=”undefined” style=”box-sizing:border-box;font-family:lato;font-size:15px;line-height:26px;margin-top:0;margin-bottom:26px;overflow-wrap:break-word;color:rgb(34,34,34);font-style:normal;font-variant-ligatures:normal;font-variant-caps:normal;font-weight:400;letter-spacing:normal;orphans:2text-indent:0px;text-transform:none;white-space:normal;widows:2;word-spacing:0;background-color:rgb(255,255,255);text-decoration-style:initial;text-decoration-color:initial;text-align:left;”>Artinya; Segala puji bagi Allah, pujian yang banyak lagi baik dan membawa berkah di dalamnya. Ya Allah, sekali-kali kami tidak mampu mencakup segala macam pujian untuk-Mu, sesuai pujian-Mu atas diri-Mu. Ya Allah, hanya kepada-Mu aku berserah, dari siksa-Mu aku memohon belas kasihan, dan kepada-Mu aku berharap dan aku takut, terimalah ibadahku, perbesarlah pahalaku, kasihanilah kerendahan hatiku, terimalah taubatku, perkecillah kekeliruanku, perkenankanlah permohonanku dan berikanlah permintaanku. Ya Allah, kabulkanlah, terimalah persembahan kami ini dan janganlah kami dijadikan orang-orang yang berdosa, tetapi masukkanlah kami dalam hamba-Mu yang saleh. wahai Tuhan Yang Paling Pengasih. Ya Allah, Tuhanku, jadikanlah hajiku ini haji yang mabrur dan sa’iku ini sebagai sa’i yang diterima.

Tatacara Melempar Jumrah

  • Adapun cara melontar adalah sebanyak tujuh batu pada hari Id, yaitu Jumrah Aqabah saja.
  • Sedangkan pada hari-hari tasyriq maka sebanyak 21 batu setiap hari, masing-masing tujuh lontaran untuk Jumrah Ula, tujuh lontaran untuk Jumrah Wustha, dan tujuh lontaran untuk Jumrah ‘Aqabah.Bagi para jamaah yang ingin melontar jumrah diperbolehkan pula mengambil jumlah batu yang terdapat di sekitaran tempat melontar jumrah.

Bagi para jamaah yang ingin melontar jumrah diperbolehkan pula mengambil jumlah batu yang terdapat di sekitaran tempat melontar jumrah.

  • Adapun batu-batu yang terdapat dalam bak tempat melontar, tidak boleh digunakan untuk melontar.Selanjutnya adalah waktu, cara, dan jumlah lontaran yang harus diketahui.
  • Bagi para jamaah yang ingin melontar jumrah diperbolehkan pula mengambil jumlah batu yang terdapat di sekitaran tempat melontar jumrah.
  • Adapun batu-batu yang terdapat dalam bak tempat melontar, tidak boleh digunakan untuk melontar

Waktu, cara, dan jumlah lontaran yang harus diketahui.

  • Melontar pertama kali adalah lontar Jumrah ‘Aqabah pada hari Ied.
  • Tetapi jika seseorang melakukannya pada tengah malam bagian kedua dari malam Ied, maka demikian itu cukup baginya.
  • Sedangkan yang utama adalah melontar Jumrah ‘Aqabah antara waktu dhuha sampai terbenam matahari pada hari Ied.

  • Tapi jika terlewatkan dari waktu itu, maka dapat melontar setelah terbenamnya matahari pada hari Ied.
  • Caranya adalah dengan tujuh kali melontar dengan membaca takbir setiap kali melontar
  • Melontar pada hari-hari tasyriq adalah dilakukan setelah matahari condong ke barat (setelah dzuhur). Yaitu memulai dengan melontar Jumrah Ula yang dekat dengan masjid Al-Khaif sebanyak tujuh kali lontaran disertai takbir setiap melontar.
  • Lalu Jumrah Wustha dengan tujuh kali melontar disertai takbir setiap kali melontar.
  • Kemudian melontar di Jumrah ‘Aqabah sebanyak tujuh kali lontaran disertai takbir setiap kali melontar.
  • Dan demikian itu dilakukan pada tanggal 11,12, dan 13 Dzulhijjah bagi orang yang tidak mempercepat pulang dari Mina.
  • Tapi bagi orang yang ingin mempercepat pulang dari Mina, maka hanya sampai tanggal 12 Dzulhijjah.
  • Dan disunnahkan setelah melontar Jumrah Ula dan Jumrah Wustha berhenti di samping tempat melontar.
  • Tapi jika terlewatkan dari waktu itu, maka dapat melontar setelah terbenamnya matahari pada hari Ied.
  • Caranya adalah dengan tujuh kali melontar dengan membaca takbir setiap kali melontar
  • Melontar pada hari-hari tasyriq adalah dilakukan setelah matahari condong ke barat (setelah dzuhur).
  • Yaitu memulai dengan melontar Jumrah Ula yang dekat dengan masjid Al-Khaif sebanyak tujuh kali lontaran disertai takbir setiap melontar.

  • Lalu Jumrah Wustha dengan tujuh kali melontar disertai takbir setiap kali melontar.

  • Kemudian melontar di Jumrah ‘Aqabah sebanyak tujuh kali lontaran disertai takbir setiap kali melontar.

  • Dan demikian itu dilakukan pada tanggal 11,12, dan 13 Dzulhijjah bagi orang yang tidak mempercepat pulang dari Mina.

  • Tapi bagi orang yang ingin mempercepat pulang dari Mina, maka hanya sampai tanggal 12 Dzulhijjah.

  • Dan disunnahkan setelah melontar Jumrah Ula dan Jumrah Wustha berhenti di samping tempat melontar.

  • Di mana setelah melontar Jumrah Ula disunahkan berdiri di arah kanan tempat melontar dengan menghadap kiblat seraya berdo’a panjang kepada Allah.

  • Sedang sehabis melontar Jumrah Wustha disunnahkan berdiri disamping kiri tempat melontar dengan menghadap kiblat seraya berdo’a panjang kepada Allah.

  • Tapi sehabis melontar Jumrah ‘Aqabah tidak disunnahkan berdiri di sampingnya karena Nabi Shallallahu ‘alaihi wa sallam setelah melontar Jumrah Aqabah tidak berdiri disampingnya.

11 Adab Hutang Piutang Dalam Islam

11 Adab Hutang Piutang Dalam Islam

  1. Jangan pernah tidak mencatat utang piutang. يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ ۚ… سورة البقرة 282 “Wahai orang-orang yang beriman, apabila kalian melakukan utang piutang untuk waktu yang ditentukan, hendaklah kalian menuliskannya.”(QS Al-Baqarah : 282)*
  2. Jangan pernah berniat tidak melunasi utang.. عَنْ رَسُولِ اللَّهِ ﷺ قَالَ ‏‏أَيُّمَا رَجُلٍ يَدَيَّنُ دَيْنًا وَهُوَ مُجْمِعٌ أَنْ لاَ يُوَفِّيَهُ إِيَّاهُ لَقِيَ اللَّهَ سَارِقًا . رواه ابن ماجة 2410 “Siapa saja yang berutang, sedang ia berniat tidak melunasi utangnya, maka ia akan bertemu Allah sebagai seorang PENCURI.” (HR Ibnu Majah ~ hasan shahih)
  3. Punya rasa takut jika tidak bayar utang, karena alasan dosa yang tidak diampuni dan tidak masuk surga.  أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ‏ “‏ يُغْفَرُ لِلشَّهِيدِ كُلُّ ذَنْبٍ إِلاَّ الدَّيْنَ ‏”‏ ‏.‏ رواه مسلم 1886 “Semua dosa orang yang mati syahid diampuni KECUALI utang”. (HR Muslim)
  4. Jangan merasa tenang kalau masih punya utang. قَالَ رَسُولُ اللَّهِ ﷺ ‏”‏ مَنْ مَاتَ وَعَلَيْهِ دِينَارٌ أَوْ دِرْهَمٌ قُضِيَ مِنْ حَسَنَاتِهِ لَيْسَ ثَمَّ دِينَارٌ وَلاَ دِرْهَمٌ ‏”‏ ‏.‏ رواه ابن ماجة 2414 “Barangsiapa mati dan masih berutang satu dinar atau dirham, maka utang tersebut akan dilunasi dengan (diambil) amal kebaikannya, karena di sana (akhirat) tidak ada lagi dinar dan dirham.” (HR Ibnu Majah ~ shahih)
  5. Jangan pernah menunda membayar utang.* أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ‏ “‏ مَطْلُ الْغَنِيِّ ظُلْمٌ، فَإِذَا أُتْبِعَ أَحَدُكُمْ عَلَى مَلِيٍّ فَلْيَتْبَعْ ‏”‏‏.‏ رواه البخاري 2287 ، مسلم 1564 ، النسائي 4688 ، ابو داود 3345 ، الترمذي 1308 “Menunda-nunda (bayar utang) bagi orang yang mampu (bayar) adalah kezaliman.” (HR Bukhari, Muslim, Nasai, Abu Dawud, Tirmidzi)
  6. Jangan pernah menunggu ditagih dulu baru membayar utang.* فَقَالَ رَسُولُ اللَّهِ ﷺ ‏”‏ أَعْطُوهُ فَإِنَّ مِنْ خِيَارِ النَّاسِ أَحْسَنَهُمْ قَضَاءً ‏”‏‏.‏ رواه البخاري 2392 ، مسلم 1600 ، النسائي 4617 ، ابو داود 3346 ، الترمذي 1318 “Sebaik-baik orang adalah yang paling baik dalam pembayaran utang. (HR Bukhari, Muslim, Nasai, Abu Dawud, Tirmidzi)
  7. Jangan pernah mempersulit dan banyak alasan dalam pembayaran utang. قَالَ رَسُولُ اللَّهِ ﷺ “‏ أَدْخَلَ اللَّهُ عَزَّ وَجَلَّ رَجُلاً كَانَ سَهْلاً مُشْتَرِيًا وَبَائِعًا وَقَاضِيًا وَمُقْتَضِيًا الْجَنَّةَ ‏”‏ ‏.‏ رواه ابن ماجة 2202 ، النسائي 4696 “Allah ‘Azza wa jalla akan memasukkan ke dalam surga orang yang mudah ketika membeli, menjual, dan melunasi utang.” (HR An-Nasa’i, dan Ibnu Majah)
  8. Jangan pernah meremehkan utang meskipun sedikit. قَالَ رَسُولُ اللَّهِ ﷺ‏ “‏ نَفْسُ الْمُؤْمِنِ مُعَلَّقَةٌ بِدَيْنِهِ حَتَّى يُقْضَى عَنْهُ ‏”‏. رواه الترمذي 1078 ، ابن ماجة 250. “Ruh seorang mukmin itu tergantung kepada utangnya sampai utangnya dibayarkan.” (HR at-Tirmidzi dan Ibnu Majah)
  9. Jangan pernah berbohong kepada pihak yang memberi utang.* قَالَ ‏”‏ إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ وَوَعَدَ فَأَخْلَفَ ‏”‏‏.‏ البخاري 2397 ، 833 ، مسلم 589 ، ابو داود 880 ، النسائي 5472 ، 5454 “Sesungguhnya, ketika seseorang berutang, maka bila berbicara ia akan dusta dan bila berjanji ia akan ingkar.” (HR Bukhari dan Muslim)
  10. Jangan pernah berjanji jika tidak mampu memenuhinya. …وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا… سورة الإسراء 34 “… Dan penuhilah janji karena janji itu pasti dimintai pertanggungjawaban ..” (QS Al-Israa’: 34)
  11. Jangan pernah lupa membalas kebaikan orang yang telah memberi utang walaupun hanya dengan doakan kebaikan. وَمَنْ آتَى إِلَيْكُمْ مَعْرُوفًا فَكَافِئُوهُ فَإِنْ لَمْ تَجِدُوا فَادْعُوا لَهُ حَتَّى تَعْلَمُوا أَنْ قَدْ كَافَأْتُمُوهُ ‏”‏ ‏.‏ رواه النسائي 2567 ، ابو داود 5109 “Barang siapa telah berbuat kebaikan kepadamu, balaslah kebaikannya itu. Jika engkau tidak menemukan apa yang dapat membalas kebaikannya itu, maka berdoalah untuknya sampai engkau menganggap bahwa engkau benar-benar telah membalas kebaikannya.” (HR An-Nasa’i dan Abu Daud)

Rules and etiquette in Mosque

Rules and etiquette in Mosque

Mosques, in accordance with Islamic practices, institute a number of rules intended to keep Muslims focused on worshiping God. While there are several rules, such as those regarding not allowing shoes in the prayer hall, that are universal, there are many other rules that are dealt with and enforced in a variety of ways from mosque to mosque.

  • Prayer leader Appointment of a prayer leader is considered desirable, but not always obligatory. The permanent prayer leader (imam) must be a free honest individual and is authoritative in religious matters. In mosques constructed and maintained by the government, the prayer leader is appointed by the ruler;[88] in private mosques, however, appointment is made by members of the congregation through majority voting. According to the Hanafischool of Islamic jurisprudence, the individual who built the mosque has a stronger claim to the title of imam, but this view is not shared by the other schools. Leadership at prayer falls into three categories, depending on the type of prayer: five daily prayers, Friday prayer, or optional prayers. According to the Hanafi and Maliki school of Islamic jurisprudence, appointment of a prayer leader for Friday service is mandatory because otherwise the prayer is invalid. The Shafi’i and Hanbali schools, however, argue that the appointment is not necessary and the prayer is valid as long as it is performed in a congregation. A slave may lead a Friday prayer, but Muslim authorities disagree over whether the job can be done by a minor. An imam appointed to lead Friday prayers may also lead at the five daily prayers; Muslim scholars agree to the leader appointed for five daily services may lead the Friday service as well. All Muslim authorities hold the consensus opinion that only men may lead prayer for men. Nevertheless, women prayer leaders are allowed to lead prayer in front of all-female congregations.
  • Cleanliness. All mosques have rules regarding cleanliness, as it is an essential part of the worshippers’ experience. Muslims before prayer are required to cleanse themselves in an ablution process known as wudu. However, even to those who enter the prayer hall of a mosque without the intention of praying, there are still rules that apply. Shoes must not be worn inside the carpeted prayer hall. Some mosques will also extend that rule to include other parts of the facility even if those other locations are not devoted to prayer. Congregants and visitors to mosques are supposed to be clean themselves. It is also undesirable to come to the mosque after eating something that smells, such as garlic.
  • Dress Islam requires that its adherents wear clothes that portray modesty. Men are supposed to come to the mosque wearing loose and clean clothes that do not reveal the shape of the body. Likewise, it is recommended that women at a mosque wear loose clothing that covers to the wrists and ankles, and cover their heads with a hijab or other covering. Many Muslims, regardless of their ethnic background, wear Middle Eastern clothing associated with Arabic Islam to special occasions and prayers at mosques.
  • Concentration As mosques are places of worship, those within the mosque are required to remain respectful to those in prayer. Loud talking within the mosque, as well as discussion of topics deemed disrespectful, is forbidden in areas where people are praying. In addition, it is disrespectful to walk in front of or otherwise disturb Muslims in prayer. The walls within the mosque have few items, except for possibly Islamic calligraphy, so Muslims in prayer are not distracted. Muslims are also discouraged from wearing clothing with distracting images and symbols so as not to divert the attention of those standing behind them during prayer. In many mosques, even the carpeted prayer area has no designs, its plainness helping worshippers to focus.
  • Gender separation. There is nothing written in the Qurʼan about the issue of space in mosques and gender separation. However, traditional rules have segregated women and men. By traditional rules, women are most often told to occupy the rows behind the men. In part, this was a practical matter as the traditional posture for prayer – kneeling on the floor, head to the ground – made mixed-gender prayer uncomfortably revealing for many women and distracting for some men. Traditionalists try to argue that Muhammad preferred women to pray at home rather than at a mosque, and they cite a hadith in which Muhammad supposedly said: “The best mosques for women are the inner parts of their houses,” although women were active participants in the mosque started by Muhammad. Muhammad told Muslims not to forbid women from entering mosques. They are allowed to go in. The second Sunni caliph ʻUmar at one time prohibited women from attending mosques especially at night because he feared they may be sexually harassed or assaulted by men, so he required them to pray at home. Sometimes a special part of the mosque was railed off for women; for example, the governor of Mecca in 870 had ropes tied between the columns to make a separate place for women. Many mosques today will put the women behind a barrier or partition or in another room. Mosques in South and Southeast Asia put men and women in separate rooms, as the divisions were built into them centuries ago. In nearly two-thirds of American mosques, women pray behind partitions or in separate areas, not in the main prayer hall; some mosques do not admit women at all due to the lack of space and the fact that some prayers, such as the Friday Jumuʻah, are mandatory for men but optional for women. Although there are sections exclusively for women and children, the Grand Mosque in Mecca is desegregated

History of Mosque In The World

History of Mosque In The World

The first mosque in the world is often considered to be the area around the Kaaba in Mecca now known as the Masjid al-Haram. Since as early as 638 AD, the Masjid al-Haram has been expanded on several occasions to accommodate the increasing number of Muslims who either live in the area or make the annual pilgrimage known as hajj to the city. Others regard the first mosque in history to be the Quba Mosque in present-day Medina since it was the first structure built by Muhammad upon his emigration from Mecca in 622.

The Great Mosque of Kairouan, in Tunisia, is the oldest mosque in the Muslim West.

The Islamic Prophet Muhammad went on to establish another mosque in Medina, which is now known as the Masjid an-Nabawi, or the Prophet’s Mosque. Built on the site of his home, Muhammad participated in the construction of the mosque himself and helped pioneer the concept of the mosque as the focal point of the Islamic city.[7] The Masjid al-Nabawi introduced some of the features still common in today’s mosques, including the niche at the front of the prayer space known as the mihrab and the tiered pulpit called the minbar.[8] The Masjid al-Nabawi was also constructed with a large courtyard, a motif common among mosques built since then

The frequency by which Muslims attend mosque services in The World

The frequency by which Muslims attend mosque services


The frequency by which Muslims attend mosque services vary greatly around the world. In some countries, weekly attendance at religious services are common among Muslims while in others, attendance is rare.

Percentage of Muslims who attend mosque at least once a week, 2009–2012[37]
Country Percentage
Ghana

 

100%
Liberia

 

94%
Ethiopia

 

93%
Uganda

 

93%
Guinea-Bissau

 

92%
Mozambique

 

92%
Kenya

 

91%
Niger

 

88%
Nigeria

 

87%
Democratic Republic of the Congo

 

85%
Cameroon

 

84%
Djibouti

 

84%
Tanzania

 

82%
Chad

 

81%
Mali

 

79%
Indonesia

 

72%
Jordan

 

65%
Senegal

 

65%
Afghanistan

 

61%
Egypt

 

61%
Pakistan

 

59%
Malaysia

 

57%
United Kingdom

 

56%
Palestine

 

55%
Morocco

 

54%
Spain

 

54%
Bangladesh

 

53%
Thailand

 

52%
Yemen

 

51%
Israel

 

49%
Italy

 

49%
Canada

 

48%
Algeria

 

47%
Tunisia

 

47%
United States of America

 

47%
Turkey

 

44%
Australia

 

40%
Iraq

 

40%
Germany

 

35%
Lebanon

 

35%
Libya

 

35%
Bosnia and Herzegovina

 

30%
France

 

30%
Tajikistan

 

30%
Belgium

 

28%
Iran

 

27%
Saudi Arabia

 

27%
Denmark

 

25%
Netherlands

 

24%
Kyrgyzstan

 

23%
Kosovo

 

22%
Russia

 

19%
Kazakhstan

 

10%
Uzbekistan

 

9%
Albania

 

5%
Azerbaijan

 

1%


Asorce: wikwipedia

13 Features abd Architecture of Kaaba Mecca of Saudi Arabia

13 Features of Kaaba Mecca of Saudi Arabia
Edit

The Kaaba is a stone cube structure made of granite. The Kaaba is approximately 13.1 m (43 ft) high (some claim 12.03 m (39.5 ft)), with sides measuring 11.03 m (36.2 ft) by 12.86 m (42.2 ft). Inside the Kaaba, the floor is made of marble and limestone. The interior walls, measuring 13 m (43 ft) by 9 m (30 ft), are clad with tiled, white marble halfway to the roof, with darker trimmings along the floor. The floor of the interior stands about 2.2 m (7.2 ft) above the ground area where tawaf is performed.

The wall directly adjacent to the entrance of the Kaaba has six tablets inlaid with inscriptions, and there are several more tablets along the other walls. Along the top corners of the walls runs a green cloth embroidered with gold Qur’anic verses. Caretakers anoint the marble cladding with the same scented oil used to anoint the Black Stone outside. Three pillars (some erroneously report two) stand inside the Kaaba, with a small altar or table set between one and the other two. (It has been claimed that this table is used for the placement of perfumes or other items.) Lamp-like objects (possible lanterns or  censers) hang from the ceiling. The ceiling itself is of a darker colour, similar in hue to the lower trimming. A golden door—the Babut Taubah (also romanized as Baabut Taubah, and meaning “Door of Repentance”)—on the right wall (right of the entrance) opens to an enclosed staircase that leads to a hatch, which itself opens to the roof. Both the roof and ceiling (collectively dual-layered) are made of stainless steel-capped teak wood.

A technical drawing of the Kaaba showing dimensions and elements

Pilgrims performing Tawaf

Each numbered item in the following list corresponds to features noted in the diagram image

  1. Al-Ḥajaru al-Aswad, “the Black Stone“, is located on the Kaaba’s eastern corner. Its northern corner is known as the Ruknu l-ˤĪrāqī, “the Iraqi corner”, its western as the Ruknu sh-Shāmī, “the Levantine corner”, and its southern as Ruknu l-Yamanī, “the Yemeni corner”. The four corners of the Kaaba roughly point toward the four cardinal directions of the compass. Its major (long) axis is aligned with the rising of the star Canopus toward which its southern wall is directed, while its minor axis (its east-west facades) roughly align with the sunrise of summer solstice and the sunset of winter solstice.
  2. The entrance is a door set 2.13 m (7 ft) above the ground on the north-eastern wall of the Kaaba, which acts as the façade. In 1979 the 300 kg gold doors made by chief artist Ahmad bin Ibrahim Badr, replaced the old silver doors made by his father, Ibrahim Badr in 1942. There is a wooden staircase on wheels, usually stored in the mosque between the arch-shaped gate of Banū Shaybah and the Zamzam Well
  3. Meezab-i Rahmat, rainwater spout made of gold. Added in the rebuilding of 1627 after the previous year’s rain caused three of the four walls to collaps
  4. Gutter, added in 1627 to protect the foundation from groundwater
  5. Hatim (also romanized as hateem), a low wall originally part of the Kaaba. It is a semi-circular wall opposite, but not connected to, the north-west wall of the Kaaba known as the hatīm. This is 90 cm (35 in) in height and 1.5 m (4.9 ft) in width, and is composed of white marble. At one time the space lying between the hatīm and the Kaaba belonged to the Kaaba itself, and for this reason it is not entered during the tawaf
  6. Al-Multazam, the roughly 2 meter space along the wall between the Black Stone and the entry door. It is sometimes considered pious or desirable for a hajji to touch this area of the Kaaba, or perform dua here
  7. The Station of Abraham (Maqam Ibrahim), a glass and metal enclosure with what is said to be an imprint of Abraham‘s feet. Abraham is said to have stood on this stone during the construction of the upper parts of the Kaaba, raising Ismail on his shoulders for the uppermost parts.[
  8. Corner of the Black Stone (East)
  9. Corner of Yemen (South-West). Pilgrims traditionally acknowledge a large vertical stone that forms this corner.
  10. Corner of Syria (North-West)
  11. Corner of Iraq (North-East). This inside corner, behind a curtain, contains the Babut Taubah, Door of Repentance, which leads to a staircase to the roof.
  12. Kiswah, the embroidered covering. Kiswa is a black silk and gold curtain which is replaced annually during the Hajj pilgrimage. Two-thirds of the way up is a band of gold-embroidered Quranic text, including the Shahada, the Islamic declaration of faith
  13. Marble stripe marking the beginning and end of each circumambulation.

Modern independent views on origin of Kaaba

Modern independent views on origin of Kaaba

  • Ptolemy. Writing in the Encyclopedia of Islam, Wensinck identifies Mecca with a place called Macoraba mentioned by Ptolemy and found in a 3rd-century BC map which suggests that Macoraba was Mecca. G. E. von Grunebaum states: “Mecca is mentioned by Ptolemy. The name he gives it allows us to identify it as a South Arabian foundation created around a sanctuary. In Meccan Trade and the Rise of Islam, Patricia Crone argues that the identification of Macoraba with Mecca is false and that Macoraba was a town in southern Arabia in what was then known as Arabia Felix. Her point of view was supported by some Islamic scholars and challenged by others.
  • Diodorus Siculus The Greek historian Diodorus Siculus is believed to have mentioned the Kaabah in 60–30 BC while describing the coast of Jeddah and its surrounding areas mentioned: The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians. *  Diodorus Siculus, Bibliotheca Historica, Book 3 Chapter 44[40]
  • Edward Gibbon suggested that the Kaaba was mentioned by ancient Greek writer, Diodorus Siculus, before the Christian era:
  • The genuine antiquity of Caaba ascends beyond the Christian era: in describing the coast of the Red sea the Greek historian Diodorus has remarked, between the Thamudites and the Sabeans, a famous temple, whose superior sanctity was revered by all the Arabians; the linen or silken veil, which is annually renewed by the Turkish emperor, was first offered by the Homerites, who reigned seven hundred years before the time of Mohammad. .Edward Gibbon, Decline And Fall Of The Roman Empire, Volume V, pp. 223–24

Others

  • Imoti contends that there were numerous such “Kaaba” sanctuaries in Arabia at one time, but this was the only one built of stone. The others also allegedly had counterparts of the Black Stone. There was a “red stone”, the deity of the south Arabian city of Ghaiman, and the “white stone” in the Kaaba of al-Abalat (near the city of Tabala, south of Mecca). Grunebaum in Classical Islam points out that the experience of divinity of that period was often associated with stone fetishes, mountains, special rock formations, or “trees of strange growth.”
  • The Kaaba was thought to be at the center of the world, with the Gate of Heaven directly above it. The Kaaba marked the location where the sacred world intersected with the profane; the embedded Black Stone was a further symbol of this as a meteorite that had fallen from the sky and linked heaven and earth.
  • According to Sarwar, about 400 years before the birth of Muhammad, a man named “Amr bin Lahyo bin Harath bin Amr ul-Qais bin Thalaba bin Azd bin Khalan bin Babalyun bin Saba”, who was descended from Qahtan and was the king of Hijaz had placed a Hubal idol onto the roof of the Kaaba. This idol was one of the chief deities of the ruling tribe Quraysh. The idol was made of red agate and shaped like a human, but with the right hand broken off and replaced with a golden hand. When the idol was moved inside the Kaaba, it had seven arrows in front of it, which were used for divination.
  • To maintain peace among the perpetually warring tribes, Mecca was declared a sanctuary where no violence was allowed within 20 miles (32 km) of the Kaaba. This combat-free zone allowed Mecca to thrive not only as a place of pilgrimage, but also as a trading center.
  • Many Muslim and academic historians stress the power and importance of the pre-Islamic Mecca. They depict it as a city grown rich on the proceeds of the spice trade. Crone believes that this is an exaggeration and that Mecca may only have been an outpost trading with nomads for leather, cloth, and camel butter. Crone argues that if Mecca had been a well-known center of trade, it would have been mentioned by later authors such as Procopius, Nonnosus, or the Syrian church chroniclers writing in Syriac. The town is absent, however, from any geographies or histories written in the three centuries before the rise of Islam.
  • According to the Encyclopædia Britannica, “before the rise of Islam it was revered as a sacred sanctuary and was a site of pilgrimage.” According to German historian Eduard Glaser, the name “Kaaba” may have been related to the southern Arabian or Ethiopian word “mikrab”, signifying a temple.[m Again, Crone disputes this etymology.
  • In Samaritan literature, the Samaritan Book of the Secrets of Moses (Asatir) claims that Ishmael and his eldest son Nebaioth built the Kaaba as well as the city of Mecca. “The Secrets of Moses” or Asatir book was suggested by some opinion to have been compiled in the 10th century, while another opinion in 1927 suggested that it was written no later than the second half of the 3rd century BCE.

Lexicology Of Kaaba of Haram Mosque of Mecca Saudi Arabalic

Lexicology Of Kaaba of Haram Mosque of Mecca Saudi Arabalic
The building is called by many names in the Quran and Hadith, such as Bait (House), Bait ul Haram (Sacred House), Bait Ullah (House of Allah), Bait al-Ateeq (Ancient House), and Awal ul Bait (First House). The Arabic word Bait is cognate to the Hebrew Bait, also meaning “House”. (The Hebrew word “Beit” means “House of”, as used in for example Beit HaMikdash (the House of the Holy) and Beit El/Bethel (the House of God).). The Arabic word Kaaba means square or cube.[7][8] The Quran also mentions Bait al-Ma’mur,[Quran 52:4] the House of God in Heavens which the Kaaba symbolizes, where according to Hadith the Angels perform Tawaf and Prayers.