when you are totally alone, rejected, dejected by the world at large. when spoken words are like spears, when nights never fade, when all hope seems to bleed.. leaving you empty & old, shivering yet not cold – you close like, like a folding flowers hiding within itself .. like you were, when you embarked here..slowly germinating from a drop of coagulated blood into flesh & bones..in your mother’s womb, where you were secure & comfortable…your cave of all comfort.
i say as i observe. in sleep or in pain or those going insane… they usually fold away from existence… searching for lost memories of that cave..the same position will haunt us as we reach the grave. (Muslims are buried on their right hand side, facing the Qibla). Almost a fetal position. When we Submit to our Lord (the sujud/Sejda) its still the same. If you see a Ultrasonographic picture of, say a 6 month fetus, turn it facing the ground- the position is identical to a HUMAN performing SUJUD- the action that proclaims complete & utter submission.
a sign or just a coincidence.. let your soul judge for itself… Comfort comes only in Submission. From the innocence of the cradle to the emptiness of the grave.
The Great Mosque of Cordoba extended and revised architectural review
When the Umayyad were supplanted by the Abbasids in 750 and the centre of Islam relocated from Damascus, Syria to Baghdad, Iraq, a Umayyad prince named Abed Al-Rahman I moved to Spain where Muslims were already established & founded a dynasty with Cordoba as its capital. The kingdom flourished, lasting for nearly 300 years (756-1031). In 929 a restored Umayyad caliphate was set up in Cordoba, in rivalry with the Abbasids in Baghdad: by any standard, Cordoba was the richest, most sophisticated city in Europe.
The Great Mosque of Cordoba’s original construction under Abed Al-Rahman I – Part 1
The Great Mosque of Cordoba‘s original construction under Abed Al-Rahman I – Part 2
The first mosque extension under Abed Al-Rahman II
Building work on the Great Mosque of Cordoba by Abed AI-Rahman III
The extension under al-Hakam II
The last extension under Al-Mansor
The Great Mosque Of Cordoba’s Pictures
The Great Mosque of Cordoba’s original construction under Abed Al-Rahman I – Part 1
Mosques in Spain
Islamic Art and Architecture: From Isfahan to the Taj Mahal Art historian Henri Stierlin explores a dazzling 1,000-year-old decorative tradition in Islamic Art and Architecture: From Isfahan to the Taj Mahal.
Gardens, Landscape, and Vision in the Palaces of Islamic Spain The Gardens, Landscape, and Vision in the Palaces of Islamic Spain offers a new interpretation of the history of gardens in Spain during the period of Islamic rule from the eighth through the fifteenth centuries.
By Sinikka Tarvainen Jan 3, 2007, 8:29 GMT
‘; var PageContent= ‘Cordoba/Madrid – Few buildings are as emblematic of Europe\’s Muslim past as the Great Mosque in Cordoba.
\nThe southern Spanish city was once the capital of Moorish Spain, where the mosque was promoted as the third Islamic pilgrimage site after the Kaaba of Mecca and the Al-Aqsa mosque in Jerusalem.
\nDeclared a United Nations World Heritage Site in 1984, the stunning mosque pays tribute to the architectural and artistic achievements of Muslim Spain, which also shone as a beacon of science and scholarship in 10th-century Europe.
\nCordoba residents still often call the building \’mezquita\’ (mosque), though it has in fact been used as a cathedral since the 13th century when Christian troops conquered the city from the Moors.
\nA mysterious dim light typical of Catholic churches now surrounds the forest of pillars ending in red-and-white-striped arches, which has been compared to a Muslim tent in the desert.
\nA Catholic altar, a choir stall and chapels have been erected inside, mingling with Islamic features such as the mihrab or prayer niche.
\nSo who does the building, with a prayer hall measuring 23,400 square metres, belong to?
\nIs it the heritage of Arab-Berber-Spanish Moors, who ruled large parts of Spain for some 800 years and for whom emir Abd ar-Rahman I started building it in the 8th century?
\nOr does it belong to Christians, who completed their Reconquest of Spain from the Moors in 1492 and whose King Charles V financed the mosque\’s definitive conversion into a cathedral in the 16th century?
\nUntil recently, few Spaniards questioned the Catholic Church\’s exclusive use of the building, but the arrival of some 800,000 mainly Moroccan Muslim immigrants over the recent years has raised new questions about the sanctuary.
\nThousands of Spaniards have also reclaimed their Muslim roots, converting to Islam in cities such as Granada, once a Moorish stronghold.
\nMansur Escudero, a convert who heads Spain\’s Islamic Board, prayed in front of the mosque recently to claim Muslims\’ right to use it for prayer.
\nThe board has written to Pope Benedict XVI, proposing that the mosque be turned into an ecumenic temple where Christians, Muslims and representatives of other religions could pray together and \’bury past confrontations.\’
\nIt has sent a similar letter to Prime Minister Jose Luis Rodriguez Zapatero.
\nSpain\’s Islamic organizations have distanced themselves from Osama bin Laden\’s call on Muslims to \’reclaim Al-Andalus,\’ the traditional name for Moorish Spain.
\nThey condemned the 2004 Madrid train bombings, staged mainly by Moroccan Islamists, which killed 191 people.
\nThe mosque, a building with an \’enormous symbolic power,\’ could show the way for a \’universal spirituality,\’ Audalla Conget, secretary of the Islamic Board, told the Deutsche Presse-Agentur dpa in a telephone interview.
\n\’Spain could be the key that opens the door to peace,\’ he says, recalling the Moorish period when Christians, Muslims and Jews lived in a relative harmony.
\nAfter the Reconquest, however, Spanish identity was largely based on a militant brand of Catholicism as a sign of differentiation from Islam.
\nIt is only recently that Spaniards have begun toning down traditions which could be offensive to Muslims, for instance removing a statue of Saint James \’the Moorslayer\’ from Santiago de Compostela cathedral.
\nSome villages have modified traditional plays or spectacles in which \’Christians\’ kill \’Moors.\’
\nRicardo Blazquez, the head of Spain\’s Episcopal Conference, initially showed sympathy towards the idea of Muslims praying at the Cordoba mosque, but the conference quickly issued a statement saying he had not authorized any Islamic prayers at the cathedral.
\nCordoba bishop Juan Jose Asenjo rejected the Islamic Board\’s request, saying joint use of the temple would confuse believers and promote religious indifference.
\nThe Vatican has rejected earlier petitions by Muslims to pray at the Cordoba mosque, but Conget was hopeful that Benedict XVI would have a more favourable attitude.
\nThe Cordoba bishop\’s negative answer contrasts with \’interesting gestures\’ by the pope, such as praying at an Istanbul mosque, he said.
\nA spokeswoman at the Cordoba bishop\’s office declined to comment, saying the office had \’nothing to add\’ to what the bishop said earlier.
\n© 2007 dpa – Deutsche Presse-Agentur‘; PrintArticle();//–>
Cordoba/Madrid – Few buildings are as emblematic of Europe’s Muslim past as the Great Mosque in Cordoba.
The southern Spanish city was once the capital of Moorish Spain, where the mosque was promoted as the third Islamic pilgrimage site after the Kaaba of Mecca and the Al-Aqsa mosque in Jerusalem.
Declared a United Nations World Heritage Site in 1984, the stunning mosque pays tribute to the architectural and artistic achievements of Muslim Spain, which also shone as a beacon of science and scholarship in 10th-century Europe.
Cordoba residents still often call the building ‘mezquita’ (mosque), though it has in fact been used as a cathedral since the 13th century when Christian troops conquered the city from the Moors.
A mysterious dim light typical of Catholic churches now surrounds the forest of pillars ending in red-and-white-striped arches, which has been compared to a Muslim tent in the desert.
A Catholic altar, a choir stall and chapels have been erected inside, mingling with Islamic features such as the mihrab or prayer niche. Continue reading “Muslims challenge Christians’ use of Cordoba mosque”
|The white minaret of the new Great Mosque of Granada doesn’t overshadow a nearby church but is nonetheless a testament to Spanish Muslims’ pride in their history in “Al Andalus,” the region of southern Spain now known as Andalusia|
GRANADA, Spain – Across a valley of fragrant cedars and orange trees, worshipers at the pristine Great Mosque of Granada look out at the Alhambra, the 700-year-old citadel and monument to the heyday of Islamic glory.
Granada’s Muslims chose the hilltop location precisely with the view, and its unmistakable symbolism, in mind.
It took them more than 20 years to build the mosque, the first erected here in half a millennium, after they conquered the objections of city leaders and agreed, ultimately, to keep the minaret shorter than the steeple on the Catholic Iglesia de San Nicolas next door.
Cloistered nuns on the other side of the mosque added a few feet to the wall enclosing their convent, as if to say they wanted neither to be seen nor to see.
Many of Spain’s Muslims long for an Islamic revival to reclaim their legendary history, and inaugurating the Great Mosque last year was the most visible gesture. But horrific bombings by Muslim extremists that killed nearly 200 people in Madrid on March 11 have forced Spain’s Muslims and non-Muslims to reassess their relationship, and turned historical assumptions on their head.
“We are a people trying to return to our roots,” said Anwar Gonzalez, 34, a Granada native who converted to Islam 17 years ago. “But it’s a bad time to be a Muslim.”
Spain has a long, rich and complex history interwoven with the Muslim and Arab world, from its position as the center of Islamic Europe in the last millennium to today’s confrontation with a vast influx of Muslim immigrants. Continue reading “Islam’s Claim on Spain”
Know that the greatest cure, gems, wonderful properties as well as strange miracles can be found in the Holy Quran. The Holy Quran can not be even likened to high mountains, for it is more sublime nor likened to oceans, for it is more profound.
Should you look at the sermons and admonitions therein, you will see that the eloquent orators have benefited from the Holy Quran. Should you look at its injunctions on what is lawful and unlawful, you will see that the truthful Mufti and expert jurisprudents have benefited from the ocean of this Book. Should you look at its eloquence, you will see the eloquent ones have benefited from the source of this Book. Men of letters take pride in interpreting the Holy Quran and getting to know its fundamentals. After reading:
“What announcement would they then believe in after this?” (Verse 38, Anam)
No one can possibly say a better word. If you are looking for cure, you can find it therein and it is the same Book which shows you how to become rich. The Holy Quran is also an instrument for your Dua to be answered. This Dua is presented in three sections:
a- Imam Sadeq (AS) has reported on the authority of his fathers and the Holy Prophet (SAW):
764. “A man was complaining of pain in his breast to the Holy Prophet (SAW). The Holy Prophet (SAW) said: Seek healing from the Holy Quran, for God says:
“A healing for what is in the breasts.” (Verse 75, Yunus)
b- Sheikh Sadooq has reported on the authority of the Holy Prophet (SAW):
765. “The healing of my ummah lies in three things: A verse of the Book of Allah, eating honey, a cupper’s lancet.”
c- Imam Baqer (AS) has said:
766. “Whoever can not be cured by the Quranic Chapter, the opening (Fateha) he can not be cured by anything else.”
d- It has been reported on the authority of Imam Kazem (AS):
767. “Whoever recites the Throne Verse (Ayatolkorsi) before going to bed, he will NOT be afflicted with paralysis and whoever recites it after each prayer will not be hurt by any animals having sting.”
e- Asbaq Ibne Nabateh in a long Hadith says: A man came to Amiralmoamenin saying: There is yellow water in my abdomen. Is it curable? The Imam said:
768. “Yes, write the Throne Verse on your abdomen without paying any Dirham or Dinar. Also drink a mixture of water and the inscription of the Throne Verse, you will be cured with the permission of God.” Continue reading “Some of the Benefits of the Holy Quran”
A recent comment on my blog propelled me to writing a short description on Tasawwuf and Tazkiya; its meaning, methods, purpose and reality in Islam.
Tasawwuf and Tazkiya are regarded, by some, as a completely separate section, department and form of worship in Islam. It is regarded as a path that one ‘specialises’ in. However, in reality every part, section and action in Islam contains the essence of Tasawwuf and requires its presence.
Tasawwuf and Tazkiya are usually translated in the English language as Sufism or Reformation of the Self and its master is regarded as a Sheikh or a Sufi, whilst the followers of the masters are regarded as Mureeds. Continue reading “Tasawwuf & Tazkiyya – Sufism & Reformation”
In the name of Allah, Most Gracious, Most Merciful
By Shaykh Muhammad Saleem Dhorat
Once again more than two million believers were honoured to become the ‘Guests of Allah’ and through Divine Guidance have completed the rituals of Hajj with great love and enthusiasm. How fortunate are these souls who are blessed with the following words from Rasoolullah sallallahu alayhi wasallam:
Whoever performs Hajj for the Pleasure of Allah and therein utters no word of evil, nor commits any evil deed, shall return from it (free from sin) as the day on which his mother gave birth to him.
Verily there shall be no reward for a Mabroor Hajj except Jannah.
It is hoped that all the pilgrims were sincere in their intentions and had travelled thousands of miles only to secure the Pleasure of Allah by fulfilling the obligation laid down upon them. May Allah the Almighty grant all the pilgrims acceptance and grant them opportunity again and again to visit the Sacred Land. Aameen.
Continue reading “AFTER HAJJ”
Translation of Sahih Bukhari, Book 30:
The Prophet said, “Madinah is a sanctuary from that place to that. Its trees should not be cut and no heresy should be innovated nor any sin should be committed in it, and whoever innovates in it an heresy or commits sins (bad deeds), then he will incur the curse of Allah, the angels, and all the people.” (See Hadith No. 409, Vol 9).
The Prophet came to Madinah and ordered a mosque to be built and said, “O Bani Najjar! Suggest to me the price (of your land).” They said, “We do not want its price except from Allah” (i.e. they wished for a reward from Allah for giving up their land freely). So, the Prophet ordered the graves of the pagans to be dug out and the land to be levelled, and the date-palm trees to be cut down. The cut date-palms were fixed in the direction of the Qibla of the mosque.
Narrated Abu Huraira:
The Prophet said, “I have made Madinah a sanctuary between its two Harrat (Volcanic Land).” The Prophet went to the tribe of Bani Haritha and said (to them), “I see that you have gone out of the sanctuary,” but looking around, he added, “No, you are inside the sanctuary.”
We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written:) Madinah is a sanctuary from the ‘Air Mountain to such and such a place, and whoever innovates in it an heresy or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. Continue reading “Virtues of Madina”
Ruling on using the masbahah (prayer beads)
What is the ruling on using the masbahah (prayer beads)?
Praise be to Allaah.
Some scholars say that it is permissible to use the masbahah, but they say that it is preferable to do tasbeeh on one’s fingers; others say that it is bid’ah (reprehensible innovation).
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (22/187): “Some of them might show off by putting their prayer-mats over their shoulders and carrying their masbahahs in their hands, making them symbols of religion and prayer. It is known from the mutawaatir reports that neither the Prophet (peace and blessings of Allaah be upon him) nor his Companions used these as symbols. They used to recite tasbeeh and count on their fingers, as the hadeeth says: “Count on your fingers, for they will asked, and will be made to speak.” Some of them may count their tasbeeh with pebbles or date stones. Some people say that doing tasbeeh with the masbahah is makrooh, and some allow it, but no one says that tasbeeh with the masbahah is better than tasbeeh with the fingers.” Then he (may Allaah have mercy on him) goes on to discuss the issue of showing off with the masbahah, saying that it is showing off with regard to something that is not prescribed by Islam, which is worse than showing off with regard to something that is prescribed.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (al-Liqa’ al-Maftooh, 3/30) was asked whether using the masbahah for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles. But the Messenger (peace and blessings of Allaah be upon him) taught that tasbeeh with the fingers is better, as he said, ‘Count with the fingertips, for they will be made to speak.’ Doing tasbeeh with the masbahah is not haraam or bid’ah, but it is better not to do it, because the one who does tasbeeh with the masbahah has shunned something better. Using the masbahah may also be contaminated with some element of showing off, because we see some people carrying masbahahs that contain a thousand beads, as if they are telling people, ‘Look at me, I do a thousand tasbeehs!’ Secondly, those who use the masbahah for tasbeeh are usually absent-minded and not focused, so you see them doing tasbeeh with the beads, but their gaze is wandering all over the place, which indicates that they are not really concentrating. It is better to do tasbeeh with one’s fingers, preferably using the right hand rather than the left, because the Prophet (peace and blessings of Allaah be upon him) used to count his tasbeeh on his right hand. If a person counts his tasbeeh using both hands, there is nothing wrong with that, but it is better to use the right hand only.”
Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da’eefah (1/110), where he quotes the (weak) hadeeth “What a good reminder is the subhah [masbahah],”
“In my view, the meaning of this hadeeth is invalid for a number of reasons:
Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him). It happened after that, so how could he (peace and blessings of Allaah be upon him) have encouraged his Sahaabah to do something that was unknown to them? The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.
Secondly, it goes against the guidance of the Prophet (peace and blessings of Allaah be upon him). ‘Abd-Allaah ibn ‘Amr said, ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh on his right hand.’”
He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!
Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks! Or some of them counting with the beads whilst talking or listening to you! Or another one – the like of whom I have not seen for some time – riding his bicycle through a street crowded with people, with the masbahah in one of his hands! They are showing the people that they are not distracted from the remembrance of Allaah for even an instant, but in many cases this bid’ah is a cause of their neglecting what is obligatory (waajib). It has happened many times – to others as well as myself – that when I greet one of these people with salaam, they answer only by waving and not by saying the words of the greeting. The bad results of this bid’ah are innumerable, and no one can say it better than the poet:
‘All goodness is in following that which went before (the salaf)
All badness is in the innovations of those who came later.’”
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid