General Guidelines for Internet Users
By Sheikh: Hamed Ibn Abdullah El Aly
First:
When a Muslim hears the call for prayer, he should rise up to the remembrance of Allah and not let anything take him away from answering that call. The Lord SWT said: In houses that Allah ordered to be built and His name to be mentioned in them mornings and nights, men who are not diverted by trade or selling from the Remembrance of Allah, pray, give alms, fear a day where hearts and eyesight’s are diverted in all directions. (24:36-37)
Second:
The Internet is a way for communication that is considered a double-edged weapon. When it provides benefit, it becomes a gift. And when it provides evil, it becomes a disgrace. Muslim should use the good side of this facility to serve his religion and life, rather than its evil side that corrupts his religion and life.
Third:
It’s very important for internet users to protect their eyes from falling on prohibited scenes. The prohibited scene is considered Satan’s arrow, his weapon that he uses to spoil the Muslims heart by offering immediate pleasure, followed by long lasting feelings of remorse and regret. Watching scenes that Allah prohibited causes darkness in the heart, gloominess in the chest and heaviness and reluctance to perform actions of worshiping Allah. It deprives the soul of enjoying the sweetness of deep faith. By all means it is a tool that Satan uses to sugar coat sins with, and the moment one falls in this trap, Satan takes complete control of his heart, and play with it like a young boy who plays with a ball. The end is always a fatal loss.
Fourth:
Don’t let the internet consume your effort and time for no value. That happens when you navigate between the various sites and online groups for long hours. You waste your precious lifetime hours. That time that you should devote for people like your family, parents, children and relatives, or for your job where you earn the living for you and your dependants.
Fifth:
Visit the Islamic Sites frequently. Visit the useful sites that add to your useful information, and widens up your scales of knowledge. Stay away from the sites that promote corruption to Belief or Morals, those groups that seek the spread of Fitnah or controversy, even if this is over religious issues. Bad controversy is of no avail. Don’t interfere in conversations with the enemies of Islam unless you have the necessary knowledge and power that enables you to handle this task. And if not, ask a scholar to handle it instead.
Sixth:
Take caution against the chatting sites. They are traps for males and females to drag them into a prohibited relationship, which often starts by an innocent introduction and end up in mere pain and causes damage to life and faith.
Seventh:
Its either you control or you get controlled by the trap of the internet. If you put it under your control, you take its benefit and shed away its harm. Hence Internet becomes a gift from Allah for your welfare. And if you fall under its control, it blurs your eyes with its glittering charm and temporary pleasures, steals your money, time, life and the duties your have towards your family and beloved ones. You become the prey without being aware of it. Save yourself from this trap before you are lost, and before it is too late.
Showing posts with label international. Show all posts
Showing posts with label international. Show all posts
Sunday, February 28, 2010
Opinion: Why I'm proud to wear the burqa
"Oumkheyr"-- who has asked CNN not to use her real name -- is a French Muslim woman in her 40s. Of Algerian origin, she is divorced and has a daughter. She tells CNN why she's proud to wear the burqa, also known as the niqab or full veil, and what she thinks of the law proposed by the French government to ban the burqa. A French parliament report has called for a ban on the burqa in schools, hospitals, government offices and public transport.
(CNN) -- I wear the burqa for the simple reason that I am a Muslim and the Koran says that I must wear the full veil in order to be modest.
I am proud of my Muslim faith and my modesty. I am proud to follow God's law.
Nobody ever forced me to wear the full veil and I have been wearing it for around 10 years now.
In fact, very few of my friends actually wear one. There are, of course, situations in which some men force their wives or daughters to wear the burqa but, believe me, these cases are a very, very small minority.
For those of us who are believers, we just want to do God's will and live by the sacred text, so what any man says has nothing to do with that.
I am testament to that as I don't have a husband and I practice my religion freely, that's why I'm always shocked when people say it's the husband who forces his wife to wear a burqa.
It is actually the case that a lot of men in France do not wish their wives to wear the full veil because when they go out, they are insulted or attacked and their husbands don't want them to be put in that situation.
I first started wearing the full veil when I was a teenager but I stopped for a while because when you're young, you don't want to be set apart, you want to look like everyone else.
But later after seeing what was happening with terrorist attacks involving Muslims all over the world, I decided to become more conscious and find out more about my faith.
In the process, I found myself becoming more spiritual and decided to start wearing the burqa.
Now, my liberty is being threatened with this law proposed by the French government. If this law is passed, it will be a great injustice. It is very unfair that they are even considering this law.
Perhaps the French authorities are terrified that women will start dressing like this, despite evidence to the contrary.
Why am I, as a Muslim woman, targeted unfairly, when there are less than 2,000 of us in France who wear the burqa? Where is my freedom of clothing or expression?
France prides itself as a country that upholds the rights of man but where are my rights? Why am I not free to wear what I want?
Many cite security reasons because they can't tell who is under the veil. But myself and a lot of women who wear the burqa are always happy to identify ourselves when asked.
In the past, I have taken off my veil when it is asked of me -- as long as it's a woman who does it. My religion demands that I cover my face in front of any man who is not either my brother, father or husband.
I have been wearing the veil in France for years and it has never been a problem, I use public transport like everyone else and I've never had any problems.
Although, it can be quite strange when I'm on a bus for example and people say to me: 'You poor thing, we feel sorry for you.' And I wonder exactly why they feel sorry for me.
I'm very happy wearing the veil and it makes me spiritually fulfilled as I'm practicing my religion, so I don't really see it as anything to pity me for.
I really believe that France is scared of Muslims, which is the motivation for this law, but people shouldn't generalize as not all Muslims are the same.
Yes, some have done terrible things, but it is done in the name of man, never in the name of God. I, as a French Muslim woman, have nothing but love in my heart towards all people.
And whatever the outcome, if France succeeds in banning the veil on its streets, I will never take mine off. My freedom means a lot to me and if this law is passed, I would rather move to another country where I can worship in peace.
I obey the laws of God not the laws of man.
The opinions expressed in this commentary are solely those of Oumkheyr.
http://edition.cnn.com/2010/OPINION/02/04/france.burqa.ban/index.html?dsq=32770555#comment-32770555
(CNN) -- I wear the burqa for the simple reason that I am a Muslim and the Koran says that I must wear the full veil in order to be modest.
I am proud of my Muslim faith and my modesty. I am proud to follow God's law.
Nobody ever forced me to wear the full veil and I have been wearing it for around 10 years now.
In fact, very few of my friends actually wear one. There are, of course, situations in which some men force their wives or daughters to wear the burqa but, believe me, these cases are a very, very small minority.
For those of us who are believers, we just want to do God's will and live by the sacred text, so what any man says has nothing to do with that.
I am testament to that as I don't have a husband and I practice my religion freely, that's why I'm always shocked when people say it's the husband who forces his wife to wear a burqa.
It is actually the case that a lot of men in France do not wish their wives to wear the full veil because when they go out, they are insulted or attacked and their husbands don't want them to be put in that situation.
I first started wearing the full veil when I was a teenager but I stopped for a while because when you're young, you don't want to be set apart, you want to look like everyone else.
But later after seeing what was happening with terrorist attacks involving Muslims all over the world, I decided to become more conscious and find out more about my faith.
In the process, I found myself becoming more spiritual and decided to start wearing the burqa.
Now, my liberty is being threatened with this law proposed by the French government. If this law is passed, it will be a great injustice. It is very unfair that they are even considering this law.
Perhaps the French authorities are terrified that women will start dressing like this, despite evidence to the contrary.
Why am I, as a Muslim woman, targeted unfairly, when there are less than 2,000 of us in France who wear the burqa? Where is my freedom of clothing or expression?
France prides itself as a country that upholds the rights of man but where are my rights? Why am I not free to wear what I want?
Many cite security reasons because they can't tell who is under the veil. But myself and a lot of women who wear the burqa are always happy to identify ourselves when asked.
In the past, I have taken off my veil when it is asked of me -- as long as it's a woman who does it. My religion demands that I cover my face in front of any man who is not either my brother, father or husband.
I have been wearing the veil in France for years and it has never been a problem, I use public transport like everyone else and I've never had any problems.
Although, it can be quite strange when I'm on a bus for example and people say to me: 'You poor thing, we feel sorry for you.' And I wonder exactly why they feel sorry for me.
I'm very happy wearing the veil and it makes me spiritually fulfilled as I'm practicing my religion, so I don't really see it as anything to pity me for.
I really believe that France is scared of Muslims, which is the motivation for this law, but people shouldn't generalize as not all Muslims are the same.
Yes, some have done terrible things, but it is done in the name of man, never in the name of God. I, as a French Muslim woman, have nothing but love in my heart towards all people.
And whatever the outcome, if France succeeds in banning the veil on its streets, I will never take mine off. My freedom means a lot to me and if this law is passed, I would rather move to another country where I can worship in peace.
I obey the laws of God not the laws of man.
The opinions expressed in this commentary are solely those of Oumkheyr.
http://edition.cnn.com/2010/OPINION/02/04/france.burqa.ban/index.html?dsq=32770555#comment-32770555
Muslim-American body issues fatwa against airport body scanners
Muslim-American body issues fatwa against airport body scanners
IANS, Feb 12, 2010, 12.47pm IST
WASHINGTON: Some Muslim-American groups are supporting a fatwa issued by a body of Islamic scholars forbidding Muslims from going through full body scanners at airports, a media report said.
The Fiqh Council of North America issued the religious ruling this week that says going through the airport scanners would violate Islamic rules on modesty, Free Press reported.
"It is a violation of clear Islamic teachings that men or women be seen naked by other men and women," reads the fatwa issued Tuesday. "Islam highly emphasises haya (modesty) and considers it part of faith. The Quran has commanded the believers, both men and women, to cover their private parts."
After the Christmas Day bombing attempt in Detroit by a Muslim suspect from Nigeria, some US airports are now in the process of buying and using the body scanners to find explosives and other dangerous materials carried by terrorists.
But Muslim groups say the scanners, which show in graphic detail the outlines of a person's body, go against their religion. One option offered to passengers who don't want to use the scanners would be a pat down by a security guard. The Muslim groups are urging members to undergo those instead.
The Council on American-Islamic Relations (CAIR) says it endorses the fatwa. "We support the Fiqh Council's statement on full-body scanners and believe that the religious and privacy rights of passengers can be respected while maintaining safety and security," Nihad Awad, national executive director of CAIR was quoted as saying.
Currently, there are 40 full-body scanners at 19 airports in the US, including two in Detroit, said spokesman Jim Fotenos of the Transportation Security Administration (TSA). There are plans for 450 more body scanners in US airports, he said.
In a statement, the TSA said it is committed to keeping passengers safe and also protecting their privacy.
"TSA's mission is to keep the travelling public safe. Advanced imaging technologies
are an important tool in a multi-layered security system to detect evolving threats such as improvised explosive devices.
"TSA's use of these technologies includes strong protections in place to safeguard passenger privacy. Screening images are automatically deleted, and the officer viewing the image will never see the passenger."
The TSA stressed that the body scanners are "optional to all passengers". Those who turn them down, "will receive equivalent screening that may include a physical pat-down, hand-wanding, and other technologies".
"Physical pat-downs are performed by transportation security Officers of the same sex as the passenger in a private screening area, if the passenger requests."
Body scanners "do not produce photos", the agency said. Rather, the images "look like chalk outlines".
http://timesofindia.indiatimes.com/world/us/Muslim-American-body-issues-fatwa-against-airport-body-scanners/articleshow/5564134.cms
IANS, Feb 12, 2010, 12.47pm IST
WASHINGTON: Some Muslim-American groups are supporting a fatwa issued by a body of Islamic scholars forbidding Muslims from going through full body scanners at airports, a media report said.
The Fiqh Council of North America issued the religious ruling this week that says going through the airport scanners would violate Islamic rules on modesty, Free Press reported.
"It is a violation of clear Islamic teachings that men or women be seen naked by other men and women," reads the fatwa issued Tuesday. "Islam highly emphasises haya (modesty) and considers it part of faith. The Quran has commanded the believers, both men and women, to cover their private parts."
After the Christmas Day bombing attempt in Detroit by a Muslim suspect from Nigeria, some US airports are now in the process of buying and using the body scanners to find explosives and other dangerous materials carried by terrorists.
But Muslim groups say the scanners, which show in graphic detail the outlines of a person's body, go against their religion. One option offered to passengers who don't want to use the scanners would be a pat down by a security guard. The Muslim groups are urging members to undergo those instead.
The Council on American-Islamic Relations (CAIR) says it endorses the fatwa. "We support the Fiqh Council's statement on full-body scanners and believe that the religious and privacy rights of passengers can be respected while maintaining safety and security," Nihad Awad, national executive director of CAIR was quoted as saying.
Currently, there are 40 full-body scanners at 19 airports in the US, including two in Detroit, said spokesman Jim Fotenos of the Transportation Security Administration (TSA). There are plans for 450 more body scanners in US airports, he said.
In a statement, the TSA said it is committed to keeping passengers safe and also protecting their privacy.
"TSA's mission is to keep the travelling public safe. Advanced imaging technologies
are an important tool in a multi-layered security system to detect evolving threats such as improvised explosive devices.
"TSA's use of these technologies includes strong protections in place to safeguard passenger privacy. Screening images are automatically deleted, and the officer viewing the image will never see the passenger."
The TSA stressed that the body scanners are "optional to all passengers". Those who turn them down, "will receive equivalent screening that may include a physical pat-down, hand-wanding, and other technologies".
"Physical pat-downs are performed by transportation security Officers of the same sex as the passenger in a private screening area, if the passenger requests."
Body scanners "do not produce photos", the agency said. Rather, the images "look like chalk outlines".
http://timesofindia.indiatimes.com/world/us/Muslim-American-body-issues-fatwa-against-airport-body-scanners/articleshow/5564134.cms
Airport body scanners violate Islamic law, Muslims say
Airport body scanners violate Islamic law, Muslims say
By Niraj Warikoo - Feb. 11, 2010
Saying that body scanners violate Islamic law, Muslim-American groups are supporting a “fatwa” – a religious ruling – that forbids Muslims from going through the scanners at airports.
The Fiqh Council of North America – a body of Islamic scholars that includes some from Michigan – issued a fatwa this week that says going through the airport scanners would violate Islamic rules on modesty.
“It is a violation of clear Islamic teachings that men or women be seen naked by other men and women,” reads the fatwa issued Tuesday. “Islam highly emphasizes haya (modesty) and considers it part of faith. The Quran has commanded the believers, both men and women, to cover their private parts.”
The decision could complicate efforts to intensify screening of potential terrorists who are Muslim. After the Christmas Day bombing attempt in Detroit by a Muslim suspect from Nigeria, some have called for the use of body scanners at airports to find explosives and other dangerous materials carried by terrorists. Some airports are now in the process of buying and using the body scanners, which show in graphic detail the outlines of a person’s body.
But Muslim groups say the scanners go against their religion. One option offered to passengers who don’t want to use the scanners would be a pat down by a security guard. The Muslim groups are urging members to undergo those instead.
Two members of the Fiqh Council are from Michigan, Imam Hassan Qazwini of the Islamic Center of America in Dearborn, and Imam Ali Suleiman Ali of the Canton Mosque. “Fiqh” means Islamic jurisprudence.
The Council on American-Islamic Relations, which has a chapter in Michigan, says it endorses the fatwa.
“We support the Fiqh Council’s statement on full-body scanners and believe that the religious and privacy rights of passengers can be respected while maintaining safety and security,” said Nihad Awad, national executive director of CAIR.
Currently, there are 40 full-body scanners at 19 airports in the U.S., including two of them in Detroit, said spokesman Jim Fotenos of the Transportation Security Administration (TSA). There are plans for 450 more body scanners in U.S. airports, he said.
The TSA stressed that the body scanners are “optional to all passengers.” Those who turn them down, “will receive equivalent screening that may include a physical pat-down, hand-wanding, and other technologies. Physical pat-downs are performed by Transportation Security Officers of the same sex as the passenger in a private screening area, if the passenger requests.”
Fiqh Council advises Muslims on Islamic law
The Fiqh Council is based in Plainfield, Ind., where it is affiliated with the Islamic Society of North America (ISNA) and advises Muslims on sharia, or Islamic law.
An earlier version of the group started in the 1960s with the Muslim Students Association of the United States and Canada. The chairman of the Fiqh Council is Muzammil Siddiqi, religious director of the Islamic Society of Orange County in California and former president of ISNA.
In its fatwa, the council said the use of body scanners “is against the teachings of Islam, natural law.”
http://www.freep.com/article/20100211/NEWS05/100211044/1318/Airport-body-scanners-violate-Islamic-law-Muslims-say
By Niraj Warikoo - Feb. 11, 2010
Saying that body scanners violate Islamic law, Muslim-American groups are supporting a “fatwa” – a religious ruling – that forbids Muslims from going through the scanners at airports.
The Fiqh Council of North America – a body of Islamic scholars that includes some from Michigan – issued a fatwa this week that says going through the airport scanners would violate Islamic rules on modesty.
“It is a violation of clear Islamic teachings that men or women be seen naked by other men and women,” reads the fatwa issued Tuesday. “Islam highly emphasizes haya (modesty) and considers it part of faith. The Quran has commanded the believers, both men and women, to cover their private parts.”
The decision could complicate efforts to intensify screening of potential terrorists who are Muslim. After the Christmas Day bombing attempt in Detroit by a Muslim suspect from Nigeria, some have called for the use of body scanners at airports to find explosives and other dangerous materials carried by terrorists. Some airports are now in the process of buying and using the body scanners, which show in graphic detail the outlines of a person’s body.
But Muslim groups say the scanners go against their religion. One option offered to passengers who don’t want to use the scanners would be a pat down by a security guard. The Muslim groups are urging members to undergo those instead.
Two members of the Fiqh Council are from Michigan, Imam Hassan Qazwini of the Islamic Center of America in Dearborn, and Imam Ali Suleiman Ali of the Canton Mosque. “Fiqh” means Islamic jurisprudence.
The Council on American-Islamic Relations, which has a chapter in Michigan, says it endorses the fatwa.
“We support the Fiqh Council’s statement on full-body scanners and believe that the religious and privacy rights of passengers can be respected while maintaining safety and security,” said Nihad Awad, national executive director of CAIR.
Currently, there are 40 full-body scanners at 19 airports in the U.S., including two of them in Detroit, said spokesman Jim Fotenos of the Transportation Security Administration (TSA). There are plans for 450 more body scanners in U.S. airports, he said.
The TSA stressed that the body scanners are “optional to all passengers.” Those who turn them down, “will receive equivalent screening that may include a physical pat-down, hand-wanding, and other technologies. Physical pat-downs are performed by Transportation Security Officers of the same sex as the passenger in a private screening area, if the passenger requests.”
Fiqh Council advises Muslims on Islamic law
The Fiqh Council is based in Plainfield, Ind., where it is affiliated with the Islamic Society of North America (ISNA) and advises Muslims on sharia, or Islamic law.
An earlier version of the group started in the 1960s with the Muslim Students Association of the United States and Canada. The chairman of the Fiqh Council is Muzammil Siddiqi, religious director of the Islamic Society of Orange County in California and former president of ISNA.
In its fatwa, the council said the use of body scanners “is against the teachings of Islam, natural law.”
http://www.freep.com/article/20100211/NEWS05/100211044/1318/Airport-body-scanners-violate-Islamic-law-Muslims-say
Thursday, December 31, 2009
Study: American Women Are Not Happy
Study: American women are not happy
A recent study, titled The Paradox of Declining Female Happiness, conducted by professors Betsey Stevenson and Justin Wolfers (University of Pennsylvania) for the Social Science Research Network (SSRN) – concludes that though American women are better off economically since 1970s – socially they feel more miserable than before….. The women who have been to a women shelter (there 300 of those in Canada as compared to none for the men) – will tell you how callously they are treated by the hags employed there. Distressed women are pressured to end their marriages and are offered help and resources to do so. Feminists are not interested in the welfare of women. They rely on domestic violence for their cushy jobs and to emasculate men – by portraying them as abusers….”
Could this be due to the American feminist movement, mostly run by Jewish communist women or women working for the CIA, such as Betty Friedan, Bella Abzug, Gloria Steinem, Gloria Allred, etc.? These so-called “women’s rights’ activists have made the American women to see themselves as the victim of oppressive patriarchy in which their true worth will never be recognized and any success is beyond their reach.
Heather MacDonald in her 2008 article, The Campus Rape Myth exposed some of the feminist hoaxes.
Canadian Jew academic Henry Makow PhD in his article titled Domestic Violence Hysteria is Political said:
“Even though the women initiate violence against men in almost equal numbers, most of the publicity is devoted to women as victims. This is because the feminist activists, funded and empowered by Rockefeller social engineers, want to stigmatize men and marriage in the eyes of young women. they want the young women to Eat at Lesbian Jill’s or Single Jane’s but definitely not at Joe’s. This is how mass behavior modification works.
Of all the major religion – Islam is the only religion which, though physically and psychologically different, sees both sexes share a common fate and are subject to the same existential conditions, with the same spiritual protection and same purpose of being. Holy Qur’an is the only divine book which in all its 114 chapters (Surahs), has one chapter ‘al-Nisa (The Woman)’ dedicated to women and deals with women’s rights and the family life. Interestingly, no chapter is named after men.
Islam is only religion which gave the women right to marry of her choice, right to divorce, entitled for inheritance from her parents and husbands, and right to testify in the court of law – and more over 1400 years ago when no women of other religion or society dreamed of those privileges.
Marriage and family life is the most important unit in Islam and a successful marriage and a loving-family is regarded as a charity with immense rewards in the life after. Islam (Holy Qur’an 4:34 prefers that decisions on family affairs to be taken inside the family – and as a rule, gives the husband – normally the earner and protector – the decisive vote. However, that doesn’t translate into husband being superior to wife. Holy Qur’an doesn’t reject birth control or family planning under certain conditions but it doesn’t give a mother the right to abortion. Islamic Shar’ah gives a Muslim wife an exclusive right to manage and dispose of her personal property, including her dowry – the right a western woman only got during the 20th century, if at all.
With all the hype by the feminist activists, the women situation in the American society is pathetic. To count a few – a woman is raped every 90 seconds; majority of the 2.1% population of Americans in jails is women; women are still paid 60% of the salary of men doing the same jobs; there are over seven million battered women, and the majority of annual murders (12,054, the highest in the world – are women).
“Of course Islam’s scheme of life is from another world. It is an alternative that confronts the so-called modern world, its values, agnosticism, and ‘anything goes’ mentality, with a genuine counter-project that only appears to be outdated because it is timeless,” – Murad Wilfried Hofmann, former German diplomat and NATO’s Director of Information (1983-87).
http://rehmat1.wordpress.com/2009/10/17/study-american-women-are-not-happy/
A recent study, titled The Paradox of Declining Female Happiness, conducted by professors Betsey Stevenson and Justin Wolfers (University of Pennsylvania) for the Social Science Research Network (SSRN) – concludes that though American women are better off economically since 1970s – socially they feel more miserable than before….. The women who have been to a women shelter (there 300 of those in Canada as compared to none for the men) – will tell you how callously they are treated by the hags employed there. Distressed women are pressured to end their marriages and are offered help and resources to do so. Feminists are not interested in the welfare of women. They rely on domestic violence for their cushy jobs and to emasculate men – by portraying them as abusers….”
Could this be due to the American feminist movement, mostly run by Jewish communist women or women working for the CIA, such as Betty Friedan, Bella Abzug, Gloria Steinem, Gloria Allred, etc.? These so-called “women’s rights’ activists have made the American women to see themselves as the victim of oppressive patriarchy in which their true worth will never be recognized and any success is beyond their reach.
Heather MacDonald in her 2008 article, The Campus Rape Myth exposed some of the feminist hoaxes.
Canadian Jew academic Henry Makow PhD in his article titled Domestic Violence Hysteria is Political said:
“Even though the women initiate violence against men in almost equal numbers, most of the publicity is devoted to women as victims. This is because the feminist activists, funded and empowered by Rockefeller social engineers, want to stigmatize men and marriage in the eyes of young women. they want the young women to Eat at Lesbian Jill’s or Single Jane’s but definitely not at Joe’s. This is how mass behavior modification works.
Of all the major religion – Islam is the only religion which, though physically and psychologically different, sees both sexes share a common fate and are subject to the same existential conditions, with the same spiritual protection and same purpose of being. Holy Qur’an is the only divine book which in all its 114 chapters (Surahs), has one chapter ‘al-Nisa (The Woman)’ dedicated to women and deals with women’s rights and the family life. Interestingly, no chapter is named after men.
Islam is only religion which gave the women right to marry of her choice, right to divorce, entitled for inheritance from her parents and husbands, and right to testify in the court of law – and more over 1400 years ago when no women of other religion or society dreamed of those privileges.
Marriage and family life is the most important unit in Islam and a successful marriage and a loving-family is regarded as a charity with immense rewards in the life after. Islam (Holy Qur’an 4:34 prefers that decisions on family affairs to be taken inside the family – and as a rule, gives the husband – normally the earner and protector – the decisive vote. However, that doesn’t translate into husband being superior to wife. Holy Qur’an doesn’t reject birth control or family planning under certain conditions but it doesn’t give a mother the right to abortion. Islamic Shar’ah gives a Muslim wife an exclusive right to manage and dispose of her personal property, including her dowry – the right a western woman only got during the 20th century, if at all.
With all the hype by the feminist activists, the women situation in the American society is pathetic. To count a few – a woman is raped every 90 seconds; majority of the 2.1% population of Americans in jails is women; women are still paid 60% of the salary of men doing the same jobs; there are over seven million battered women, and the majority of annual murders (12,054, the highest in the world – are women).
“Of course Islam’s scheme of life is from another world. It is an alternative that confronts the so-called modern world, its values, agnosticism, and ‘anything goes’ mentality, with a genuine counter-project that only appears to be outdated because it is timeless,” – Murad Wilfried Hofmann, former German diplomat and NATO’s Director of Information (1983-87).
http://rehmat1.wordpress.com/2009/10/17/study-american-women-are-not-happy/
Tuesday, November 24, 2009
Zamzam Water: The history & Significance
Zamzam Water: The history & significance
Introduction
Allaah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.
So, what is so special about Zamzam water? In a word: Everything.
There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special.
The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.
It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.
From the time that Hagar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that Ismaa'eel may Allaah exalt his mentionkicked his tiny feet on the sand and the well of Zamzam was born out of the great Mercy of Allaah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history.
A Lofty History
Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s (Ishmael) mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel's mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel's mother followed him, and when they reached Kada, she called him from behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am leaving you) to Allaah's (Care).' She said, 'I am satisfied to be with Allaah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I would better go and look so that I may see somebody.' She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, 'I would better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), 'I would better go back and see how the child is doing.' But all of a sudden she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbaas may Allaah be pleased with himhit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel's mother was astonished and started digging ... She started drinking from the water and her milk increased for her child..." [Al-Bukhaari]
In another narration of Ibn 'Abbaas may Allaah be pleased with himthe Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "May Allaah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed." [Al-Bukhaari]
It was thus how the dry and barren valley of Makkah became inhabited.
The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka'bah. Its water was the direct cause of Jurhum's settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honor.
The Rebirth of Zamzam
With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical.
They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.
Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.
It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.
To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka'bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.
The Makkans and Abdul-Muttalib' s could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties.
On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib' s camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )was ennobled with a mark of clearest distinction.
It is of paramount importance to mention that Abdul-Muttalib' s possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege.
Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in matter of grave importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessed water. They sought its blessing in matters of gravity, and many a times it was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam (the stepping stone which Ibraaheem may Allaah exalt his mentionused while building the Ka’bah) to the left. Its location is now clearly marked on the marbles of the Mataaf (the nearly circular open space where the pilgrims circumambulate around the Ka'bah). The well itself was lowered below the ground to facilitate the modernization of water extraction from the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wells named Zamzam after the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect. In addition to the sublime nature and the loft history of this unique water, its attributes have originated its many names. Some of its names that are related to its sublimity are `blessing' and `blessed'. Another beautiful name is 'Bushra' which signifies glad tidings for the believers.
Its lofty history contributed to its many names, such as 'sanctified' . Another set of names derive from the fact that the Archangel Gabriel (Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at Jibreel', with both names referring to the act of knocking the ground open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of these attributes were learned from teachings of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); others were coined as descriptive names for physical and spiritual attributes of the water. These names include, for example, 'a cure for illness', and 'a food for hunger'. It is also called 'sufficient' , 'beneficent' , and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaas may Allaah be pleased with himrelated that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn 'Abbaas may Allaah be pleased with himtold the man who was at the bottom of the well to collect water from the wellspring which flows from the direction of the Ka'bah. The source of this wellspring, said Ibn 'Abbaas may Allaah be pleased with himis from Paradise. 'Abdullaah Ibn 'Amr may Allaah be pleased with himcorroborates the same reference to the heavenly connection. This gives Zamzam yet a further distinction whereby this earthly stream is mixed with water from Paradise. This is a most generous gift of Allaah.
A Clear Sign
Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first House of worship appointed for mankind. Along with this appointment, Allaah blessed this sacred place with many signs of distinction. Allaah Says (what means): "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters it, he attains security..." [Quran 3:96-97]
Zamzam is one of those signs. Chronologically it is the first, for when Ibraaheem, the Patriarch may Allaah exalt his mentionleft his wife and infant son at the barren valley, following Allaah's command, he made a humble request: "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Lord, that they may perform salaah (prayer). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks." [Quran 14:37]. Zamzam was the first among many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "... May Allaah bestow his mercy upon her (Hagar, the mother of Ismaa’eel), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry." [Ahmad]
Every year, millions upon millions of pilgrims drink Zamzam water, which has been around for thousands of years. It is fed daily to the Prophet's mosque in Madeenah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.
A Friend of the Believer
Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "One difference between us (believers) and the hypocrites is that they could not drink much from Zamzam." [Ibn Maajah]
A Muslim loves Zamzam and drinks it abundantly until he is full, whereas a hypocrite could not. This inability is caused by innate dislike to whatever the believers do in accordance with Allaah's wishes, which, in turn, causes the wretched one to forsake this divine gift for a mere mortal one.
The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of chemical analyses show that Zamzam Water is pure water, without color or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of thirty elements were identified in Zamzam water by means of energizing neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organization (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition.
This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I4oo H.)
Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more saline through evaporation, which is, with Allaah's might, good for the human body.
In conclusion, it becomes clear that we should believe in the Prophet's miracles sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )and that he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )as described by Allaah (what meant): "Nor does he speak of (his own) desire. It is only Inspiration that is inspired." [Quran 53: 3-41]
Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "Zamzam water is a lavish meal and a great healer," and, "Zamzam water is what one intends to drink it for." Thus, it is a Sunnah to Drink Zamzam water, wash with it, and splash it on a sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaas may Allaah be pleased with himsaid: "The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs."
He also said that the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allaah heals him; when one drinks it be full, Allaah makes him full; and when one drinks it to quench his thirst, Allaah quenches it." [Ahmad and Ibn Maajah]
There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn 'Abbaas, may Allah be pleased with him, said that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "The best water on earth is Zamzam water".
Ibn Khaytham may Allaah have mercy upon himsaid, "Ibn Wahb may Allaah have mercy upon himcame to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, 'If you taste this water, you will find it crude (salty).' Then, he said: 'I'll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allaah, 'Zamzam neither drains nor can by vilified.' It is in the Book of Allaah, `... It is the drink of the pious.' It is in the Book of Allaah, 'Priceless perfume.' It is in the Book of Allaah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.' [Sa'eed Ibn Mansoor and Al-Arzaqi]
All the above proves the authenticity of the narration: "Zamzam water is what one intends to drink for." Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah may Allaah have mercy upon himdrank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era.
Al-Bakri may Allaah have mercy upon himsaid: "I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect."
It is also true that Imaam Shaafi'i may Allaah have mercy upon himfelt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time.
Al-Ajmi may Allaah have mercy upon himsaid that when drinking Zamzam water one should ask for forgiveness from sins, one may say: "O Allaah! It came to my knowledge that your Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said, 'Zamzam water is what one intends to drink it for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive me." Besides, when someone drinks it to be healed, it is good to say: "O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisi may Allaah have mercy upon himmentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi'ee may Allaah have mercy upon them.
'Aa'ishah may Allaah be pleased with heralso mentioned that the Prophet, salallaahu alayhi wa sallam, and herself used to do that. [At-Tirmithi] . Abu Hasan may Allaah be pleased with himsaid: "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )wrote to Suhayl Ibn 'Amr may Allaah be pleased with him: 'If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.' Then, Suhail's wife with the help of his grandfather, Ayoob Ibn 'Abdullaah, and their maids carried Zamzam water at night…" [Abu Moosaa Al-Madeeni & Al-Azraqi]
Attaa may Allaah have mercy upon himstated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishah may Allaah be pleased with hercarried Zamzam in bottles for sick people. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi]
http://www.islamweb.net/ver2/archive/article.php?lang=E&id=138390
Introduction
Allaah has made all living creatures out of water. People require water for almost everything; for agriculture, construction, transportation, and for cooling and heating. But not all water carries the same value and significance? Muslims refer to the water of Zamzam as something revered and unique. They crave this mysterious liquid and love to drink it whenever they can. And for those who managed to go to the Hajj, they return home carrying it for thousands of miles as a prized possession and to give as special gift to their friends and families.
So, what is so special about Zamzam water? In a word: Everything.
There is nothing ordinary about it. The miracle of how it came to being in the middle of the desert, its consistency throughout thousands of years, the beneficial qualities it has, the fact that it never dries up. This water is special.
The fact is, this small 5 ft. deep well is far away from any other source or body of water. It is self-replenishing. It is constantly replenishing itself in order to produce gallons upon gallons of water for consumption of thirsty pilgrims plus the additional amount that is bottled and also the amount that is taken as gifts distributed worldwide to millions. Zamzam water has scientifically been proven to contain healing qualities due to its higher content of Calcium and Magnesium Salts and also the natural fluorides that encompass a germicidal action.
It is also an established scientific fact that pools or water wells tend to grow vegetation such as algae—especially in warm climates. Amazingly this is not the case in the well of Zamzam. It has remained free from biological contaminants.
From the time that Hagar wandered aimlessly through the desert in search of sustenance for her son and herself; to the moment that Ismaa'eel may Allaah exalt his mentionkicked his tiny feet on the sand and the well of Zamzam was born out of the great Mercy of Allaah, Muslims have been drinking from it. What is more fascinating is that it has never once dried up. To Muslims this blessed water is special in significance and history.
A Lofty History
Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "When Ibraaheem (Abraham) had differences with his wife, (because of her jealousy of Haajar, Ismaa’eel’s (Ishmael) mother), he took Ismaa’eel and his mother and went away. They had a water-skin with them containing some water, Ismaa’eel's mother used to drink water from the water-skin so that her milk would increase for her child. When Ibraaheem reached Makkah, he made her sit under a tree and afterwards returned home. Ismaa’eel's mother followed him, and when they reached Kada, she called him from behind, `O Ibraaheem! To whom are you leaving us?' He replied, '(I am leaving you) to Allaah's (Care).' She said, 'I am satisfied to be with Allaah.' She returned to her place and started drinking water from the water-skin, and her milk increased for her child. When the water had all been used up, she said to herself, 'I would better go and look so that I may see somebody.' She ascended the hill of the Safaa and looked, hoping to see somebody, but in vain. When she came down to the valley, she ran till she reached the hill of the Marwah. She ran to and from (between the two hills) many times. Then she said to herself, 'I would better go and see the state of the child,' she went and found it in a state of one on the point of dying. She could not endure to watch her child dying and said (to herself), 'If I go and look, I may find somebody.' She went and ascended the hill of the Safaa and looked for a long while but could not see anybody. Thus she completed seven rounds (of running) between Safaa and Marwah. Again she said (to herself), 'I would better go back and see how the child is doing.' But all of a sudden she heard a voice, and she said to that strange voice, 'Help us if you can offer any help.' It was Gabriel (who had made the voice). Gabriel hit the earth with his heel like this (Ibn 'Abbaas may Allaah be pleased with himhit the earth with his heel to illustrate it), and so the water gushed out. Ismaa’eel's mother was astonished and started digging ... She started drinking from the water and her milk increased for her child..." [Al-Bukhaari]
In another narration of Ibn 'Abbaas may Allaah be pleased with himthe Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "May Allaah be merciful to the mother of Ismaa’eel! If she had left the water of Zamzam (fountain) as it was, (without constructing a basin for keeping the water), it would have been a flowing stream. Jurhum (an ancient Arab tribe) came to Hagar and asked her, 'May we settle at your dwelling?' She said, 'Yes, but you have no right to possess the water.' They agreed." [Al-Bukhaari]
It was thus how the dry and barren valley of Makkah became inhabited.
The Archangel Gabriel unearthed the water of Zamzam such that the life of Ismaa’eel, the great grandfather of Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )maybe saved. Hagar, the wife of Ibraaheem the patriarch, restricted its flow and caused it to become a well. It is located next to the holiest of all holy places: the Ka'bah. Its water was the direct cause of Jurhum's settlement in Makkah, and hence the start of the Makkan era in the human history. No other water can claim this honor.
The Rebirth of Zamzam
With passage of time, the inhabitants of Makkah started to forego the ways of the pious ones. Jurhum, the core of the Makkan population, were driven out of Makkah when they became unjust and tyrannical.
They, being fully aware of the importance of Zamzam, hideously plugged it to deny their conquerors its blessings. Zamzam was not reopened and henceforth was forgotten.
Many generations passed in Makkah with Zamzam in complete oblivion, until Abdul-Muttalib (the paternal grandfather of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) resurrected the dead well. Abdul-Muttalib himself was oblivious to Zamzam. With the approaching of the last divine message, a sequence of significant preludes was in order; the rebirth of Zamzam was one.
It so happened that for three consecutive nights, Abdul-Muttalib had a very clear vision about digging a well. During each vision, the name of the well was different and no location was mentioned. On the fourth night, however, both Zamzam and its location were communicated to Abdul-Muttalib so clearly that he attended to the appointed task on the morning of the very fourth night.
To the utter disbelief of the Makkans who ridiculed the seemingly futile attempt at finding water in such an arid place, Abdul-Muttalib found water in an ancient buried well so close to the Ka'bah. And it was only natural that the Makkans claim a share in this, obviously, special well. Abdul-Muttalib gave no concessions and rejected any such claim.
The Makkans and Abdul-Muttalib' s could not negotiate a middle ground, so both parties agreed to seek arbitration. They set out for a priestess whose judgment was accepted by both parties.
On their way, and while crossing the desert, the caravan ran out of water. The companions of Abdul-Muttalib all but gave up any hope of salvation. And when all seemed lost, water sprang out from the ever so small notch that Abdul-Muttalib' s camel made with its pad. Upon seeing this, the Makkans knew that He who saved Abdul-Muttalib from this eminent death on this very journey to settle the very question of Zamzam, had made Abdul-Muttalib the sole heir to this special water. The matter was settled and the family of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )was ennobled with a mark of clearest distinction.
It is of paramount importance to mention that Abdul-Muttalib' s possession of Zamzam was not an act of ownership where he would deny its water to others. Being the sole heir to Zamzam meant that Abdul-Muttalib alone was to provide Zamzam water to the pilgrims; no one else (save his family of course) could partake in this most honorable privilege.
Venerable Even Before Islam
After the rebirth of Zamzam on the hands of Abdul-Muttalib, the Makkans accorded Zamzam the veneration it deserved. They used to drink from Zamzam whenever they were about to engage in matter of grave importance.
Al-Haarith Ibn Khaleefah As-Sa'di narrated that Quraysh always commenced their preparation to fend enemies by drinking from Zamzam. This was so customary that one could easily infer the gravity of matters from the collection of pots near Zamzam.
The Makkans realized that Zamzam was blessed water. They sought its blessing in matters of gravity, and many a times it was the difference.
The Location of the Well
The well is located only few paces from the Ka'bah, behind the Maqaam (the stepping stone which Ibraaheem may Allaah exalt his mentionused while building the Ka’bah) to the left. Its location is now clearly marked on the marbles of the Mataaf (the nearly circular open space where the pilgrims circumambulate around the Ka'bah). The well itself was lowered below the ground to facilitate the modernization of water extraction from the well, and to remove all obstacles from the path of Tawaaf.
It is worth mentioning that there are other wells named Zamzam after the original one. Such a well can be found, for example, in Madeenah.
The Names of Zamzam
Like any object of reverence, Zamzam commands both love and respect. In addition to the sublime nature and the loft history of this unique water, its attributes have originated its many names. Some of its names that are related to its sublimity are `blessing' and `blessed'. Another beautiful name is 'Bushra' which signifies glad tidings for the believers.
Its lofty history contributed to its many names, such as 'sanctified' . Another set of names derive from the fact that the Archangel Gabriel (Jibreel) unearthed the water, such as 'Hamzat Jibreel' and 'Wat'at Jibreel', with both names referring to the act of knocking the ground open by the Archangel.
Zamzam's attributes, however, account for most of its names. Some of these attributes were learned from teachings of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); others were coined as descriptive names for physical and spiritual attributes of the water. These names include, for example, 'a cure for illness', and 'a food for hunger'. It is also called 'sufficient' , 'beneficent' , and 'pure and sweet'.
The Heavenly Connection
Ibn 'Abbaas may Allaah be pleased with himrelated that when a man drowned in Zamzam much of the water was removed out of the well in order to retrieve the body. After removing the body, Ibn 'Abbaas may Allaah be pleased with himtold the man who was at the bottom of the well to collect water from the wellspring which flows from the direction of the Ka'bah. The source of this wellspring, said Ibn 'Abbaas may Allaah be pleased with himis from Paradise. 'Abdullaah Ibn 'Amr may Allaah be pleased with himcorroborates the same reference to the heavenly connection. This gives Zamzam yet a further distinction whereby this earthly stream is mixed with water from Paradise. This is a most generous gift of Allaah.
A Clear Sign
Al-Masjid Al-Haraam (The Sacred Mosque in Makkah) is the first House of worship appointed for mankind. Along with this appointment, Allaah blessed this sacred place with many signs of distinction. Allaah Says (what means): "Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Aalameen (the mankind and jinn). In it are manifest signs (for example), the Maqaam (place) of Ibraaheem (Abraham); whosoever enters it, he attains security..." [Quran 3:96-97]
Zamzam is one of those signs. Chronologically it is the first, for when Ibraaheem, the Patriarch may Allaah exalt his mentionleft his wife and infant son at the barren valley, following Allaah's command, he made a humble request: "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Lord, that they may perform salaah (prayer). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks." [Quran 14:37]. Zamzam was the first among many fruits.
A Perpetual Water
One of the greatest attributes of Zamzam is that it will never dry up. This is a gift from Allaah to Makkah and to its pilgrims. Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "... May Allaah bestow his mercy upon her (Hagar, the mother of Ismaa’eel), had she let go (of the water of Zamzam) it would have become a spring (rather than a well) whose water shall never dry." [Ahmad]
Every year, millions upon millions of pilgrims drink Zamzam water, which has been around for thousands of years. It is fed daily to the Prophet's mosque in Madeenah in large quantities, and is packaged and shipped to millions of Muslims worldwide, without the slightest blemish in its flow. It is the epitome of munificence; the more we drink, the more it gives.
A Friend of the Believer
Ibn 'Abbaas may Allaah be pleased with himnarrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "One difference between us (believers) and the hypocrites is that they could not drink much from Zamzam." [Ibn Maajah]
A Muslim loves Zamzam and drinks it abundantly until he is full, whereas a hypocrite could not. This inability is caused by innate dislike to whatever the believers do in accordance with Allaah's wishes, which, in turn, causes the wretched one to forsake this divine gift for a mere mortal one.
The chemical analysis of Zamzam Water
Dr. Ahmad Abdul-Qaadir Al-Muhandiss indicates that the results of chemical analyses show that Zamzam Water is pure water, without color or smell, has a distinct taste, and its hydrogen exponent is 7.5, indicating that it is alkaline to some extent.
A study conducted in American laboratories showed that traces of thirty elements were identified in Zamzam water by means of energizing neutrons. Some of these elements scored less than 0.01.
After matching up the chemical analysis to international specifications, especially to the specifications of the World Health Organization (WHO), results proved the portability of Zamzam water as well as its beneficial effect on the body health. Additionally, sodium is very high in Zamzam water and the international specifications do not put a limit to the measurement of its composition.
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This is an Analysis of a study conducted in the laboratory of the Department of Water and Waste Water Treatment, the Western Province, Saudi Arabia (I4oo H.)
Zamzam water has also been treated by ultraviolet rays, and microbes have no place to survive in it, which means that Zamzam water preserves its taste and is not a congenial environment for bacteria.
According to various chemical analyses, dry weather make: Zamzam more saline through evaporation, which is, with Allaah's might, good for the human body.
In conclusion, it becomes clear that we should believe in the Prophet's miracles sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )and that he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )as described by Allaah (what meant): "Nor does he speak of (his own) desire. It is only Inspiration that is inspired." [Quran 53: 3-41]
Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said: "Zamzam water is a lavish meal and a great healer," and, "Zamzam water is what one intends to drink it for." Thus, it is a Sunnah to Drink Zamzam water, wash with it, and splash it on a sick person.
The Benefits of Drinking Zamzam Water
Ibn 'Abbaas may Allaah be pleased with himsaid: "The people of Makkah used to be the fastest when it comes to sprinting, and the most powerful when it comes to wrestling, but as soon as they stopped drinking Zamzam water, they started to suffer from a disease in their legs."
He also said that the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allaah heals him; when one drinks it be full, Allaah makes him full; and when one drinks it to quench his thirst, Allaah quenches it." [Ahmad and Ibn Maajah]
There is no doubt that drinking Zamzam water is very beneficial. Thus, dear brothers and sisters! One should drink Zamzam water because it is the best water on earth. Ibn 'Abbaas, may Allah be pleased with him, said that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )had said: "The best water on earth is Zamzam water".
Ibn Khaytham may Allaah have mercy upon himsaid, "Ibn Wahb may Allaah have mercy upon himcame to us suffering from an illness. We, then, paid him a visit and found out that he had Zamzam water. We said to him, 'If you taste this water, you will find it crude (salty).' Then, he said: 'I'll drink from it till I recover. I swear by the One Who owns my soul that it is in the Book of Allaah, 'Zamzam neither drains nor can by vilified.' It is in the Book of Allaah, `... It is the drink of the pious.' It is in the Book of Allaah, 'Priceless perfume.' It is in the Book of Allaah, ‘It is a lavish meal and a great healer.’ I swear by the One Who owns my soul that if anyone drink his full from it, he recovers.' [Sa'eed Ibn Mansoor and Al-Arzaqi]
All the above proves the authenticity of the narration: "Zamzam water is what one intends to drink for." Additionally, many Islamic scholars drank it and experienced its dazzling effects. For instance, Imaam Abu Haneefah may Allaah have mercy upon himdrank from Zamzam water in order to be a knowledgeable scholar and he became the best among the scholars in his era.
Al-Bakri may Allaah have mercy upon himsaid: "I tried (Zamzam water) and sensed the truth about what had been said about it, and when I drank it, I had no doubt about its amazing effect."
It is also true that Imaam Shaafi'i may Allaah have mercy upon himfelt its tangible results when he drank Zamzam water in order to be a knowledgeable person and a good arrow shooter, fitting nine out of ten targets at a time.
Al-Ajmi may Allaah have mercy upon himsaid that when drinking Zamzam water one should ask for forgiveness from sins, one may say: "O Allaah! It came to my knowledge that your Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )said, 'Zamzam water is what one intends to drink it for.' O Allaah! I am drinking it to forgive me. O Allaah! Forgive me." Besides, when someone drinks it to be healed, it is good to say: "O Allaah! I am drinking it to be healed. O Allaah! Heal me."
The ruling of carrying Zamzam Water outside Makkah
Al-Imaam Al-Faarisi may Allaah have mercy upon himmentioned that it is permissible to carry Zamzam water outside Makkah according to the four juristic schools, and that it is even recommended by Imaam Maalik and Imaam Shaafi'ee may Allaah have mercy upon them.
'Aa'ishah may Allaah be pleased with heralso mentioned that the Prophet, salallaahu alayhi wa sallam, and herself used to do that. [At-Tirmithi] . Abu Hasan may Allaah be pleased with himsaid: "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )wrote to Suhayl Ibn 'Amr may Allaah be pleased with him: 'If you receive my message at night, do not wait till the morning, and if you receive it in the morning do not wait till night; just immediately send me some Zamzam water.' Then, Suhail's wife with the help of his grandfather, Ayoob Ibn 'Abdullaah, and their maids carried Zamzam water at night…" [Abu Moosaa Al-Madeeni & Al-Azraqi]
Attaa may Allaah have mercy upon himstated that Ka'bah Al-Ahbaar used to carry it to ancient Syria.
'Aa'ishah may Allaah be pleased with hercarried Zamzam in bottles for sick people. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )also carried it in leather bags and used to pour it on the sick and give it to them as a drink. [Al-Faakihi]
http://www.islamweb.net/ver2/archive/article.php?lang=E&id=138390
Muslim Pilgrimage: a journey toward tolerance?
Muslim Pilgrimage: a journey toward tolerance?
Imagine the power of standing at the geographical and spiritual center of your religious faith, together with millions of fellow believers. How would that experience change your life, your spirituality, your politics and your relationships?
In 2006, David Clingingsmith, PhD, of Case Western Reserve University's Weatherhead School of Management, asked this question in the context of perhaps the most famous religious pilgrimage in the world-the annual Muslim pilgrimage to Mecca, called the hajj.
Every Muslim, if he or she is physically and financially able, is urged to participate at least once in the hajj, which consists of a series of rituals commemorating the life and struggles of the biblical prophet Abraham. The pilgrimage is one of the "Five Pillars of Islam," crucial religious duties that also include daily prayer, charity, fasting during the holy month of Ramadan, and professing Allah as the one true God.
Given that the hajj is a large-scale religious and community ritual, it is a powerful subject of study. Muslims pray five times each day facing Mecca and the Kaaba, a black, cube-shaped building at the center of the city's Masjid al-Haram mosque. Standing at this site of holy veneration with so many fellow Muslims (nearly 3 million attended in 2006), walking counter-clockwise around the Kaaba seven times and participating in other hajj rituals is surely life-altering.
But what exactly is its impact? Does it change the way Muslims think about their religion, or even lead to a radicalized form of the faith? In forging unity among Muslims, might the hajj inspire negative thoughts and opinions of non-Muslims?
These are the questions Clingingsmith asked in his study.
He and colleagues Asim Ijaz Khwaja and Michael Kremer, both professors at Harvard University, interviewed Pakistani Muslims who participated in a random lottery system to secure one of the 150,000 hajj visas allotted to Pakistan by Saudi Arabia. Half of those interviewed were granted visas and went on the hajj; the other half were denied and did not attend. Clingingsmith notes that this comparison lets researchers know that they are measuring a "real" effect of the hajj and not an erroneous correlation.
What Clingingsmith found was that participation in the hajj actually increased both connection within the Muslim community and positive regard for those outside the faith. Among the study's findings:
* Those returning from the pilgrimage (called hajjis) were 22 percent more likely to declare that people of different religions are equal, as compared with the non-hajji group.
* Hajjis were twice as likely as non-hajjis to openly condemn the goals of Osama Bin Laden.
* Male hajjis were 8 percent more likely than non-hajjis to express hope that their daughters and granddaughters would adopt professional careers.
These findings would not surprise anyone who has read the famous hajj account in Malcolm X's autobiography. "My pilgrimage broadened my scope," Malcolm X said. "It was in the Holy World that my attitude was changed...by what I witnessed there, in terms of brotherhood. ..between all men, of all nationalities and complexions."
The results of the survey also could be understood in terms of social identity theory, which says that when you share a positive experience within a group, you are more likely to think positively of others, even members of other groups, Clingingsmith says. Clingingsmith says his study should comfort the 45 percent of Americans that a 2007 Pew study showed believe that Islam encourages violence more than other religions.
"When you have extremist elements within a religious tradition, you should be careful not to let that color your view of the character of that belief system in a general sense," he says. "From the point of view of people who are non-Muslims, the experience that the pilgrims have of going on the hajj is something we should feel positive about."
http://www.case.edu/magazine/fallwinter2009/muslimpilgrimage.html
Imagine the power of standing at the geographical and spiritual center of your religious faith, together with millions of fellow believers. How would that experience change your life, your spirituality, your politics and your relationships?
In 2006, David Clingingsmith, PhD, of Case Western Reserve University's Weatherhead School of Management, asked this question in the context of perhaps the most famous religious pilgrimage in the world-the annual Muslim pilgrimage to Mecca, called the hajj.
Every Muslim, if he or she is physically and financially able, is urged to participate at least once in the hajj, which consists of a series of rituals commemorating the life and struggles of the biblical prophet Abraham. The pilgrimage is one of the "Five Pillars of Islam," crucial religious duties that also include daily prayer, charity, fasting during the holy month of Ramadan, and professing Allah as the one true God.
Given that the hajj is a large-scale religious and community ritual, it is a powerful subject of study. Muslims pray five times each day facing Mecca and the Kaaba, a black, cube-shaped building at the center of the city's Masjid al-Haram mosque. Standing at this site of holy veneration with so many fellow Muslims (nearly 3 million attended in 2006), walking counter-clockwise around the Kaaba seven times and participating in other hajj rituals is surely life-altering.
But what exactly is its impact? Does it change the way Muslims think about their religion, or even lead to a radicalized form of the faith? In forging unity among Muslims, might the hajj inspire negative thoughts and opinions of non-Muslims?
These are the questions Clingingsmith asked in his study.
He and colleagues Asim Ijaz Khwaja and Michael Kremer, both professors at Harvard University, interviewed Pakistani Muslims who participated in a random lottery system to secure one of the 150,000 hajj visas allotted to Pakistan by Saudi Arabia. Half of those interviewed were granted visas and went on the hajj; the other half were denied and did not attend. Clingingsmith notes that this comparison lets researchers know that they are measuring a "real" effect of the hajj and not an erroneous correlation.
What Clingingsmith found was that participation in the hajj actually increased both connection within the Muslim community and positive regard for those outside the faith. Among the study's findings:
* Those returning from the pilgrimage (called hajjis) were 22 percent more likely to declare that people of different religions are equal, as compared with the non-hajji group.
* Hajjis were twice as likely as non-hajjis to openly condemn the goals of Osama Bin Laden.
* Male hajjis were 8 percent more likely than non-hajjis to express hope that their daughters and granddaughters would adopt professional careers.
These findings would not surprise anyone who has read the famous hajj account in Malcolm X's autobiography. "My pilgrimage broadened my scope," Malcolm X said. "It was in the Holy World that my attitude was changed...by what I witnessed there, in terms of brotherhood. ..between all men, of all nationalities and complexions."
The results of the survey also could be understood in terms of social identity theory, which says that when you share a positive experience within a group, you are more likely to think positively of others, even members of other groups, Clingingsmith says. Clingingsmith says his study should comfort the 45 percent of Americans that a 2007 Pew study showed believe that Islam encourages violence more than other religions.
"When you have extremist elements within a religious tradition, you should be careful not to let that color your view of the character of that belief system in a general sense," he says. "From the point of view of people who are non-Muslims, the experience that the pilgrims have of going on the hajj is something we should feel positive about."
http://www.case.edu/magazine/fallwinter2009/muslimpilgrimage.html
Study Finds Hajj Promotes Peace
Study Finds Hajj Promotes Peace
Published On Tuesday, May 06, 2008 12:32 AM
By AHMED N. MABRUK
Crimson Staff Writer
A study published by researchers at the Harvard Kennedy School (HKS) last month found that the Hajj, the annual Muslim pilgrimage to Mecca, makes pilgrims more peaceful and tolerant rather than fostering feelings of self-isolation.
After reviewing data from a 2006 survey to 1,600 Sunni pilgrims from Pakistan, researchers Asim Ijaz Khwaja of HKS, Michael R. Kremer of the Department of Economics, and David Clingingsmith of Case Western Reserve University, concluded that participation in the Hajj bolsters pilgrims’ observance of Islamic practices, including the five daily prayers and fasting, while decreasing their adherence to local customs, like the practice of dowry.
The study also found that the Hajj promotes “harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment.”
And while the report recognizes that some observers have assumed that the pilgrimage serves to isolate Muslims from non-Muslims, the study concluded that, though the Hajj increases unity among Muslims, it doesn’t foster “antipathy toward non-Muslims.”
“So many Muslims getting together might change, in a negative way, their views [regarding] non-Muslims,” Clingingsmith said. “And I think that there’s sort of a view out there in the world that they might find an increased support for political Islam—in fact, we see the opposite of that,”
“That’s something the typical person might find surprising,” he added.
The researchers pointed to “exposure to and interaction with Hajjis from around the world” as the reason for increased tolerance.
After going on the pilgrimage twice, Na’eel A. Cajee ’10 said the study’s findings support his firsthand experiences.
He said the Hajj “is not just about tolerating the people next to you—it’s about having the differences but bonding.”
Though the two million pilgrims typically in attendance for the Hajj are logistically ordered by country, Cajee said the diverse backgrounds “weren’t obstacles.”
“I’d go into random tents—the American tents, the Indonesian tents, the South African tents—and it didn’t matter if they were poor or rich, people would invite me to eat,” he said.
The study’s authors echoed Cajee’s personal experiences.
“Social distance isn’t as large as you thought on Hajj, and maybe that’s the learning you come out with,” Khwaja said. “Once you think a Muslim European is good, then maybe all Europeans are, too. A famous example of this broader learning may have been Malcolm X and his letter from Hajj, [in which] he attributes rethinking his views on race to performing the Hajj.”
—Staff writer Ahmed N. Mabruk can be reached at amabruk@fas.harvard.edu
Published On Tuesday, May 06, 2008 12:32 AM
By AHMED N. MABRUK
Crimson Staff Writer
A study published by researchers at the Harvard Kennedy School (HKS) last month found that the Hajj, the annual Muslim pilgrimage to Mecca, makes pilgrims more peaceful and tolerant rather than fostering feelings of self-isolation.
After reviewing data from a 2006 survey to 1,600 Sunni pilgrims from Pakistan, researchers Asim Ijaz Khwaja of HKS, Michael R. Kremer of the Department of Economics, and David Clingingsmith of Case Western Reserve University, concluded that participation in the Hajj bolsters pilgrims’ observance of Islamic practices, including the five daily prayers and fasting, while decreasing their adherence to local customs, like the practice of dowry.
The study also found that the Hajj promotes “harmony among ethnic groups and Islamic sects and leads to more favorable attitudes toward women, including greater acceptance of female education and employment.”
And while the report recognizes that some observers have assumed that the pilgrimage serves to isolate Muslims from non-Muslims, the study concluded that, though the Hajj increases unity among Muslims, it doesn’t foster “antipathy toward non-Muslims.”
“So many Muslims getting together might change, in a negative way, their views [regarding] non-Muslims,” Clingingsmith said. “And I think that there’s sort of a view out there in the world that they might find an increased support for political Islam—in fact, we see the opposite of that,”
“That’s something the typical person might find surprising,” he added.
The researchers pointed to “exposure to and interaction with Hajjis from around the world” as the reason for increased tolerance.
After going on the pilgrimage twice, Na’eel A. Cajee ’10 said the study’s findings support his firsthand experiences.
He said the Hajj “is not just about tolerating the people next to you—it’s about having the differences but bonding.”
Though the two million pilgrims typically in attendance for the Hajj are logistically ordered by country, Cajee said the diverse backgrounds “weren’t obstacles.”
“I’d go into random tents—the American tents, the Indonesian tents, the South African tents—and it didn’t matter if they were poor or rich, people would invite me to eat,” he said.
The study’s authors echoed Cajee’s personal experiences.
“Social distance isn’t as large as you thought on Hajj, and maybe that’s the learning you come out with,” Khwaja said. “Once you think a Muslim European is good, then maybe all Europeans are, too. A famous example of this broader learning may have been Malcolm X and his letter from Hajj, [in which] he attributes rethinking his views on race to performing the Hajj.”
—Staff writer Ahmed N. Mabruk can be reached at amabruk@fas.harvard.edu
The Well of Zamzam
The Well of Zamzam
Mahmoud Isma`il Shil
`Abdur-Rahman `Abdul-Wahid
The Well of Zamzam that gushed forth underneath the footsteps of Isma`il, peace and blessings be upon him, is considered one of the important elements within the Sacred Sanctuary. Actually, this blessed Well had passed by several incidents which we are going to mention here as follows:
Zamzam Before Islam
It was reported on the authority of Ibn `Abbas, may Allah be pleased with him, that Abraham, peace and blessings be upon him, came to Makkah along with Hajar, the mother of Isma`il, who was a suckling baby. He left her and her son in a place on the spot of Zamzam with a water-skin containing some water, and set out homeward. She used to drink and then give suck to her son until the water had all been used up. Then, her child (Isma`il) became thirsty and she started looking at him tossing in agony. The mother of Isma`il thought that he was dying of thirst; so, she left him and went to the mountain of Safa (that was the nearest mountain to her on that land). She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anyone. Then she descended from Safa and when she reached the valley, she ran like a person in distress and trouble, till she crossed the valley and reached the Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see any. She repeated that (running between Safa and Marwah) seven times. When she returned to her son, she heard a voice and she said, `O, (whoever you may be)! You have made me hear your voice; have you got something to help me?' Ibn `Abbas added, The Archangel Gabriel stroke (dug) the earth (at the place of Zamzam with his heel or his wing), till water flowed from that place. She started making something like a basin around it, using her hand in this way, and started filling her water-skin with water. Then she drank (water) and suckled her child." This incident was mentioned in detail by Al-Bukhari in his Sahih.
Zamzam was the First Sign of Permanent Settlement in Makkah
Al-Azraqi mentioned in his Akhbar Makkah and At-Tabari in his Tarikh Ar-Rusul wal-Muluk that some people from the tribe of Jurhum or a family from Jurhum passed by Hajar and her child, as they (i.e. the Jurhum people) were coming in a trading caravan from Ash-Sham (the Levant). They landed in the lower part of Makkah where they saw a bird hovering above the valley. Someone said, "This bird must be hovering over water (of a well), though we know that there is no water in this valley." They sent two men to see what is there. They came to Isma`il's mother and talked to her. Then, they returned to inform their people of the good news (that there is water). So, they all came and settled beside the water after getting the permission of Isma`il's mother. The whole story is mentioned in detail in Sahih Al-Bukhari. The narration cited that she granted them permission to dwell in this place without having any right to possess the water and they agreed to that.
The area of dwellings at Makkah had been increasing especially after Abraham and his son Isma`il, peace and blessings be upon them, built the Sacred House. (The tribe of) Jurhum continued to take charge of the Sacred House and (the Well of) Zamzam for a period of time until a Yemenite tribe so called Khuza`ah emigrated to this place after the collapse of the Ma'rib dam. Khuza`ah went into battle with Jurhum and at the end Khuza`ah were victorious and took charge of the Sacred House.
The Jurhumites were finally driven out from Makkah and they were separated in the province of Tuhamah. In the fifth century, Qusayy Ibn Kilab established himself in control of Makkah after a fierce battle with the tribe of Khuza`ah ending with their evacuation from Makkah and joining Kinanah under his authority. He thereupon brought people of Quraish to Makkah and divided it among its clans. The Well of Zamzam at that time was neglected since it had been buried and its landmarks were hidden completely. It continued to be so until `Abd Al-Muttalib Ibn Hashim, the grandfather of the Prophet, peace and blessings be upon him, rediscovered it. One may wonder: how could people of Makkah and the pilgrims drink (water) after covering the Well of Zamzam?
The answer is: there were wells and springs that were dug after the disappearance of the Well of Zamzam such as the well of Al-Yusrah that was dug by Ka`b Ibn Lu'ayy and another well so called Ar-Rwua; they were opposite to the mount of `Arafah.
`Abd Al-Muttalib dug Zamzam following the Incident of the Elephant after he saw a spiritual figure in a vision saying, "Dig Zamzam." Then, it vanished and once again came to him and said, "Dig Zamzam which is located between dung and blood, an ants' nest, and pecking ravens."
When `Abd Al-Muttalib woke up, he went immediately to the Sacred House wherein he discovered the place, where a cow was to be slaughtered at Al-Hazurah (a market in the Pre-Islamic period of Ignorance) but it escaped from its slaughterer. Then, it was overcome by death in the Sanctuary in the very place of Zamzam. The cow departed life and its flesh was carried away. Then, a raven came to eat from it and it fell in the dung and then ants gathered around what remained of it.
`Abd Al-Muttalib rose and started to ding in the assigned location but people of Quraish came to him and asked him, "What are you doing, why do you dig in the Sanctuary?" `Abd Al-Muttalib replied: "I am going to dig this well and fight anyone who tries to bar me." He continued along with his sole son Al-Harith at that time to dig despite their vehement protest. Some Quraishites disputed with them while others stopped because they knew well `Abd Al-Muttalib' s high-ranked pedigree. `Abd Al-Muttalib was sharply harmed until he vowed that if he would have ten sons he would slaughter one of them (in sacrifice). Digging continued until he found golden swords. When the people saw the swords they said, "O `Abd Al-Muttalib, we should have a share in what you have found." He replied that these swords would go to the Sacred House. He afterwards continued to dig until water flowed in the bottom.
Then, he built a cistern beside it and used to fill it with water along with his son so that the pilgrims may drink thereof. But some people of Quraish used to break this cistern by night and when `Abd Al-Muttalib wakes up he reforms it. When their corruption to the basin increased, `Abd Al-Muttalib supplicated his Lord (against them), then a shadowy figure came to him in a vision and told him to say: "O Lord, I do not make it permissible for the one who wants to take a bath in it but it is permissible for anyone to have a drink (of water) from it." When `Abd Al-Muttalib woke up, he proclaimed what he had seen in the Sanctuary, then he went out. Afterwards, no one of Quraish corrupts his cistern unless he is afflicted with a malady in his body. So, they stopped corrupting it altogether.
Then, `Abd Al-Muttalib married another woman who bore him ten sons. He intended to sacrifice one of his sons, so he gathered them in the Ka`bah. The lots were cast, and it was `Abdullah's arrow that came out. But after consultation with people they suggested to put `Abdullah and ten camels side by side and cast lots between them. If the arrow falls against `Abdullah, he should add more ten camels and so forth until his Lord accepts them and the arrow falls against the camels. The lots were cast ten times until the arrow fell against the camels. At last `Abd Al-Muttalib became certain that God had accepted his expiation, and the camels were duly sacrificed.
Zamzam in the Islamic Era
After `Abd Al-Muttalib dug the Well of Zamzam, it became the main source for watering the pilgrims to the Sacred House of God. With the advent of Islam, its importance increased since many Hadiths were reported in its favor. We may cite in this regard some of these Hadiths as follows:
Ahmad reported that the Messenger of Allah, peace and blessings be upon him, said, "Fever is from the heat of the Hell-fire; so, cool it with Zamzam water."
`Ali Ibn Abu Talib, may Allah be pleased with him, also reported that the Prophet, peace and blessings be upon him, performed Tawaf (circumambulation) of Ifadah, then he asked that a bucket of Zamzam water should be brought to him. He afterwards performed ablution with this water and then said, "Draw water, O Banu `Abd Al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you."
Disappearance of the sources and springs of water before the Day of Judgment except that of Zamzam
`Uthman Ibn Saj narrated, "Muqatil informed me on the authority of Ad-Dahhaq Ibn Muzahim that Allah, Glorified and Exalted be He, will take away the fresh water before the Day of Judgment. All sources and springs of water-supply will be lost except the water of Zamzam and the earth will issue (cast away) what is in its hollows of gold and silver. At that moment, the man will come with a sack full of gold and silver and offer it saying: is there anyone who accepts this from me? He will be replied: had you offered it to me yesterday I would have accepted it from you."
Description of the Well of Zamzam in the course of time
Ibn Juraij was reported as having said that `Ata' described to him the way of their watering from Zamzam saying: (The Well of) Zamzam had two cisterns in the first era; one between it and (Ar-Rukn) the Corner through which the pilgrims would have their drink of water and another cistern from behind for performing ablution. It had an attached reservoir to which water comes through the gate of As-Safa and it had no window at that time.
It was merely a well surrounded by a fence of stones that had been simply built. It continued to be so until the era of the `Abbasid caliph Abu Ja`far Al-Mansur who was the first to build a dome above the Well of Zamzam in the year 145 AH.
Zamzam was sixty cubits length. Its bottom included three springs: one facing the black corner, another opposite to mountains of Abu Qubais and As-Safa, and the third one facing Al-Marwah. The width of the mouth of Zamzam was 3.2/3 cubits.
The commander of the believers Abu Ja`far was the first to construct marbles on Zamzam, on the window, and to tile its floor with marble during his caliphate. Then, Al-Mahdi reconstructed them during his caliphate and roofed the room of Zamzam with teak at the hands of `Umar Ibn Faraj. The little dome was covered with mosaic as well as the building of Zamzam was restored and a large dome of teak was constructed above the room allocated for watering the pilgrims instead of the little dome that was above the Well of Zamzam. This was during the caliphate of Al-Mahdi in the year 160 AH. The Well of Zamzam and its dome was then restored and was covered with marble during the caliphate of the `Abbasid caliph Al-Mu`tasim in the year 220 AH.
A description for the cistern of Zamzam
This cistern is 39 cubits from inside and 40 cubits from outside. Its diameter is 12 cubits and is tiled with marble. Its walls are covered with marble. The length of its walls is 11 fingers and their width is 8 fingers. The area of this cistern through which the pilgrims have their drink of water is 28 cubits. This cistern is surrounded by 12 teak cylinder. The length of each cylinder is 4 cubits. Above the room there is a dome made of teak whose outside is green and its inside is yellow.
The most important repairs
The dome of Zamzam received several repairs and restorations in the course of time. The most important of these repairs are the following:
The Sacred Mosque was restored in the Mamluk era during the reign of Sultan An-Nassir Faraj Ibn Barquq after fire erupted in the Sacred Mosque in the night of 28 Shawwal, 802 AH. The dome of Zamzam was also restored in the year 815 AH at the hands of the Judge of Makkah Jamal Ad-Din Muhammad Ibn Abu Dhahirah. In the era of Sultan Qaitbai, the Well of Zamzam was restored and its marbles were replaced in 884 AH.
In the Ottoman era, the Sacred Mosque received great interest and several repairs were made to the building of Zamzam especially during the reign of Sultan Salim II, 982 AH. The dome of Zamzam was also restored in the era of Sultan Ahmad IV, 1083 AH. Then, the building of Zamzam was restored in the era of Sultan `Abd Al-Hamid I, 1187 AH and once again in 1203 AH.
Before nowadays, the greatest works of building that were made to the dome of Zamzam was accomplished during the era of Sultan `Abd Al-Hamid the Second 1300 AH. These works were made by the engineer As-Said Muhammad Sadiq. Eventually, during the modern era, the building of Zamzam was reconstructed but away from its original location since the old building that was located near the Ka`bah used to hinder Tawaf in the modern age because of the large number of the pilgrims. The water of Zamzam was conducted to its new location in the eastern part of the Sanctuary by way of engines for lifting water and pipes. There became an assigned place for men and another for women. Finally, it is worth mentioning that despite the passage of thousands of years on discovering the Well of Zamzam, its water remained and will continue to be a source of purity and cure.
http://www.islamonline.net/English/hajj/2002/01/stories/article4.shtml
Mahmoud Isma`il Shil
`Abdur-Rahman `Abdul-Wahid
The Well of Zamzam that gushed forth underneath the footsteps of Isma`il, peace and blessings be upon him, is considered one of the important elements within the Sacred Sanctuary. Actually, this blessed Well had passed by several incidents which we are going to mention here as follows:
Zamzam Before Islam
It was reported on the authority of Ibn `Abbas, may Allah be pleased with him, that Abraham, peace and blessings be upon him, came to Makkah along with Hajar, the mother of Isma`il, who was a suckling baby. He left her and her son in a place on the spot of Zamzam with a water-skin containing some water, and set out homeward. She used to drink and then give suck to her son until the water had all been used up. Then, her child (Isma`il) became thirsty and she started looking at him tossing in agony. The mother of Isma`il thought that he was dying of thirst; so, she left him and went to the mountain of Safa (that was the nearest mountain to her on that land). She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anyone. Then she descended from Safa and when she reached the valley, she ran like a person in distress and trouble, till she crossed the valley and reached the Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see any. She repeated that (running between Safa and Marwah) seven times. When she returned to her son, she heard a voice and she said, `O, (whoever you may be)! You have made me hear your voice; have you got something to help me?' Ibn `Abbas added, The Archangel Gabriel stroke (dug) the earth (at the place of Zamzam with his heel or his wing), till water flowed from that place. She started making something like a basin around it, using her hand in this way, and started filling her water-skin with water. Then she drank (water) and suckled her child." This incident was mentioned in detail by Al-Bukhari in his Sahih.
Zamzam was the First Sign of Permanent Settlement in Makkah
Al-Azraqi mentioned in his Akhbar Makkah and At-Tabari in his Tarikh Ar-Rusul wal-Muluk that some people from the tribe of Jurhum or a family from Jurhum passed by Hajar and her child, as they (i.e. the Jurhum people) were coming in a trading caravan from Ash-Sham (the Levant). They landed in the lower part of Makkah where they saw a bird hovering above the valley. Someone said, "This bird must be hovering over water (of a well), though we know that there is no water in this valley." They sent two men to see what is there. They came to Isma`il's mother and talked to her. Then, they returned to inform their people of the good news (that there is water). So, they all came and settled beside the water after getting the permission of Isma`il's mother. The whole story is mentioned in detail in Sahih Al-Bukhari. The narration cited that she granted them permission to dwell in this place without having any right to possess the water and they agreed to that.
The area of dwellings at Makkah had been increasing especially after Abraham and his son Isma`il, peace and blessings be upon them, built the Sacred House. (The tribe of) Jurhum continued to take charge of the Sacred House and (the Well of) Zamzam for a period of time until a Yemenite tribe so called Khuza`ah emigrated to this place after the collapse of the Ma'rib dam. Khuza`ah went into battle with Jurhum and at the end Khuza`ah were victorious and took charge of the Sacred House.
The Jurhumites were finally driven out from Makkah and they were separated in the province of Tuhamah. In the fifth century, Qusayy Ibn Kilab established himself in control of Makkah after a fierce battle with the tribe of Khuza`ah ending with their evacuation from Makkah and joining Kinanah under his authority. He thereupon brought people of Quraish to Makkah and divided it among its clans. The Well of Zamzam at that time was neglected since it had been buried and its landmarks were hidden completely. It continued to be so until `Abd Al-Muttalib Ibn Hashim, the grandfather of the Prophet, peace and blessings be upon him, rediscovered it. One may wonder: how could people of Makkah and the pilgrims drink (water) after covering the Well of Zamzam?
The answer is: there were wells and springs that were dug after the disappearance of the Well of Zamzam such as the well of Al-Yusrah that was dug by Ka`b Ibn Lu'ayy and another well so called Ar-Rwua; they were opposite to the mount of `Arafah.
`Abd Al-Muttalib dug Zamzam following the Incident of the Elephant after he saw a spiritual figure in a vision saying, "Dig Zamzam." Then, it vanished and once again came to him and said, "Dig Zamzam which is located between dung and blood, an ants' nest, and pecking ravens."
When `Abd Al-Muttalib woke up, he went immediately to the Sacred House wherein he discovered the place, where a cow was to be slaughtered at Al-Hazurah (a market in the Pre-Islamic period of Ignorance) but it escaped from its slaughterer. Then, it was overcome by death in the Sanctuary in the very place of Zamzam. The cow departed life and its flesh was carried away. Then, a raven came to eat from it and it fell in the dung and then ants gathered around what remained of it.
`Abd Al-Muttalib rose and started to ding in the assigned location but people of Quraish came to him and asked him, "What are you doing, why do you dig in the Sanctuary?" `Abd Al-Muttalib replied: "I am going to dig this well and fight anyone who tries to bar me." He continued along with his sole son Al-Harith at that time to dig despite their vehement protest. Some Quraishites disputed with them while others stopped because they knew well `Abd Al-Muttalib' s high-ranked pedigree. `Abd Al-Muttalib was sharply harmed until he vowed that if he would have ten sons he would slaughter one of them (in sacrifice). Digging continued until he found golden swords. When the people saw the swords they said, "O `Abd Al-Muttalib, we should have a share in what you have found." He replied that these swords would go to the Sacred House. He afterwards continued to dig until water flowed in the bottom.
Then, he built a cistern beside it and used to fill it with water along with his son so that the pilgrims may drink thereof. But some people of Quraish used to break this cistern by night and when `Abd Al-Muttalib wakes up he reforms it. When their corruption to the basin increased, `Abd Al-Muttalib supplicated his Lord (against them), then a shadowy figure came to him in a vision and told him to say: "O Lord, I do not make it permissible for the one who wants to take a bath in it but it is permissible for anyone to have a drink (of water) from it." When `Abd Al-Muttalib woke up, he proclaimed what he had seen in the Sanctuary, then he went out. Afterwards, no one of Quraish corrupts his cistern unless he is afflicted with a malady in his body. So, they stopped corrupting it altogether.
Then, `Abd Al-Muttalib married another woman who bore him ten sons. He intended to sacrifice one of his sons, so he gathered them in the Ka`bah. The lots were cast, and it was `Abdullah's arrow that came out. But after consultation with people they suggested to put `Abdullah and ten camels side by side and cast lots between them. If the arrow falls against `Abdullah, he should add more ten camels and so forth until his Lord accepts them and the arrow falls against the camels. The lots were cast ten times until the arrow fell against the camels. At last `Abd Al-Muttalib became certain that God had accepted his expiation, and the camels were duly sacrificed.
Zamzam in the Islamic Era
After `Abd Al-Muttalib dug the Well of Zamzam, it became the main source for watering the pilgrims to the Sacred House of God. With the advent of Islam, its importance increased since many Hadiths were reported in its favor. We may cite in this regard some of these Hadiths as follows:
Ahmad reported that the Messenger of Allah, peace and blessings be upon him, said, "Fever is from the heat of the Hell-fire; so, cool it with Zamzam water."
`Ali Ibn Abu Talib, may Allah be pleased with him, also reported that the Prophet, peace and blessings be upon him, performed Tawaf (circumambulation) of Ifadah, then he asked that a bucket of Zamzam water should be brought to him. He afterwards performed ablution with this water and then said, "Draw water, O Banu `Abd Al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you."
Disappearance of the sources and springs of water before the Day of Judgment except that of Zamzam
`Uthman Ibn Saj narrated, "Muqatil informed me on the authority of Ad-Dahhaq Ibn Muzahim that Allah, Glorified and Exalted be He, will take away the fresh water before the Day of Judgment. All sources and springs of water-supply will be lost except the water of Zamzam and the earth will issue (cast away) what is in its hollows of gold and silver. At that moment, the man will come with a sack full of gold and silver and offer it saying: is there anyone who accepts this from me? He will be replied: had you offered it to me yesterday I would have accepted it from you."
Description of the Well of Zamzam in the course of time
Ibn Juraij was reported as having said that `Ata' described to him the way of their watering from Zamzam saying: (The Well of) Zamzam had two cisterns in the first era; one between it and (Ar-Rukn) the Corner through which the pilgrims would have their drink of water and another cistern from behind for performing ablution. It had an attached reservoir to which water comes through the gate of As-Safa and it had no window at that time.
It was merely a well surrounded by a fence of stones that had been simply built. It continued to be so until the era of the `Abbasid caliph Abu Ja`far Al-Mansur who was the first to build a dome above the Well of Zamzam in the year 145 AH.
Zamzam was sixty cubits length. Its bottom included three springs: one facing the black corner, another opposite to mountains of Abu Qubais and As-Safa, and the third one facing Al-Marwah. The width of the mouth of Zamzam was 3.2/3 cubits.
The commander of the believers Abu Ja`far was the first to construct marbles on Zamzam, on the window, and to tile its floor with marble during his caliphate. Then, Al-Mahdi reconstructed them during his caliphate and roofed the room of Zamzam with teak at the hands of `Umar Ibn Faraj. The little dome was covered with mosaic as well as the building of Zamzam was restored and a large dome of teak was constructed above the room allocated for watering the pilgrims instead of the little dome that was above the Well of Zamzam. This was during the caliphate of Al-Mahdi in the year 160 AH. The Well of Zamzam and its dome was then restored and was covered with marble during the caliphate of the `Abbasid caliph Al-Mu`tasim in the year 220 AH.
A description for the cistern of Zamzam
This cistern is 39 cubits from inside and 40 cubits from outside. Its diameter is 12 cubits and is tiled with marble. Its walls are covered with marble. The length of its walls is 11 fingers and their width is 8 fingers. The area of this cistern through which the pilgrims have their drink of water is 28 cubits. This cistern is surrounded by 12 teak cylinder. The length of each cylinder is 4 cubits. Above the room there is a dome made of teak whose outside is green and its inside is yellow.
The most important repairs
The dome of Zamzam received several repairs and restorations in the course of time. The most important of these repairs are the following:
The Sacred Mosque was restored in the Mamluk era during the reign of Sultan An-Nassir Faraj Ibn Barquq after fire erupted in the Sacred Mosque in the night of 28 Shawwal, 802 AH. The dome of Zamzam was also restored in the year 815 AH at the hands of the Judge of Makkah Jamal Ad-Din Muhammad Ibn Abu Dhahirah. In the era of Sultan Qaitbai, the Well of Zamzam was restored and its marbles were replaced in 884 AH.
In the Ottoman era, the Sacred Mosque received great interest and several repairs were made to the building of Zamzam especially during the reign of Sultan Salim II, 982 AH. The dome of Zamzam was also restored in the era of Sultan Ahmad IV, 1083 AH. Then, the building of Zamzam was restored in the era of Sultan `Abd Al-Hamid I, 1187 AH and once again in 1203 AH.
Before nowadays, the greatest works of building that were made to the dome of Zamzam was accomplished during the era of Sultan `Abd Al-Hamid the Second 1300 AH. These works were made by the engineer As-Said Muhammad Sadiq. Eventually, during the modern era, the building of Zamzam was reconstructed but away from its original location since the old building that was located near the Ka`bah used to hinder Tawaf in the modern age because of the large number of the pilgrims. The water of Zamzam was conducted to its new location in the eastern part of the Sanctuary by way of engines for lifting water and pipes. There became an assigned place for men and another for women. Finally, it is worth mentioning that despite the passage of thousands of years on discovering the Well of Zamzam, its water remained and will continue to be a source of purity and cure.
http://www.islamonline.net/English/hajj/2002/01/stories/article4.shtml
A brief history of al-Masjid al-Haraam in Makkah
A brief history of al-Masjid al-Haraam in Makkah
Praise be to Allaah.
Al-Masjid al-Haraam (the Sacred Mosque) is situated in Makkah, a city in the Arabian Peninsula 330 meters above sea-level. The history of the mosque goes back to its founding at the time of Ibraaheem (Abraham) and his son Ismaa’eel (Ishmael), peace be upon them both. Makkah is the place where the Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him) was born and where the Revelation began, and from which the light of Islam spread. Al-Masjid al-Haraam is located here. This is the first mosque that was built for people on earth, as Allaah says in the Qur’aan (interpretation of the meaning):
“Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for al-‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:96].
It was reported in Saheeh Muslim that Abu Dharr said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the first mosque to be built for people on earth. He said, ‘Al-Masjid al-Haraam.’ I asked, ‘Then which?’ He said, ‘Al-Masjid al-Aqsaa [The Furthest Mosque, in Jerusalem].’ I asked, ‘How long between them?’ He said, ‘Forty years.’”
The Ka’bah – which is the direction of prayer for all Muslims throughout the world – is situated roughly in the middle of al-Masjid al-Haraam. It is a 15-meter high stone structure more or less in the shape of a cube. It was built by Ibraaheem (peace be upon him) on the command of Allaah. Allaah says (interpretation of the meaning):
“And (remember) when We showed Ibraaheem the site of the (Sacred) House (the Ka’bah at Makkah) (saying): ‘Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who bow and make prostration.” [al-Hajj 22:26]
The word “bawwa’naa” [translated here as “We showed”] means “He guided him and gave him permission to build it.” (Tafseer Ibn Katheer).
Allaah also says (interpretation of the meaning):
“And (remember) when Ibraaheem and (his son) Ismaa’eel were raising the foundations of the House (the Ka’bah at Makkah)…” [al-Baqarah 2:127]
Wahb ibn Munbih said: “… It was built by Ibraaheem, then [rebuilt] by the Amalekites, then by Jurham, then by Qusayy ibn Kilaab. Its rebuilding by Quraysh is well known… They began to rebuild it with the stones of the valley, which Quraysh carried on their shoulders, and they built it up, 20 cubits high… Between the rebuilding of the Ka’bah and the beginning of the Revelation there were five years, and between the rebuilding and the Hijrah there were fifteen years. ‘Abd al-Razzaaq reported from Mu’ammar from ‘Abd-Allaah ibn ‘Uthmaan from Abu’l-Tufayl, and from Mu’ammar from al-Zuhri: ‘They were building it and when they reached al-Rukn, Quraysh argued about which tribe should lift it up. Then they said, “Let us ask the first person who comes from this direction to judge between us.” They agreed on that, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them, and he was a young man wearing a spotted sash. They asked him to judge between them, and he told them to place al-Rukn on a piece of cloth, then he told the chief of every tribe to hold the edge of the cloth, then he climbed up and they lifted al-Rukn up to him, and he himself (peace and blessings of Allaah be upon him) put it into its place.” (Taareekh Makkah by al-Azraqi, 1/161-164)
Muslim (2374) reported that ‘Aa’ishah said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about al-Jadr [the wall] and whether it was part of the House [the Ka’bah]. He said, ‘Yes.’ I asked, ‘So why is it not incorporated into the House?’ He said, ‘Your people ran out of money.’ I asked, ‘What about the door? Why is it high up?’ He said, ‘Your people did that so they could let in whomever they wanted and keep out whomever they wanted. If it were not for the fact that your people are still new [in Islam] and too close to their Jaahiliyyah, and I am afraid that they would resent it, I would think of incorporating al-Jadr into the House and bringing the door down to ground level.’”
Before Islam (in the year in which the Prophet (peace and blessings of Allaah be upon him) was born), the Ka’bah was subjected to an attack by the Ethiopian Abrahah, who had built al-Qulays, a church to which he wanted the Arabs to make their pilgrimage. He set out with his army, with whom was the elephant, and when they reached Makkah, Allaah sent flocks of birds against them; each bird was carrying three stones like chickpeas or lentils, one in its beak and two in its claws. Every man who was struck by a stone was killed, so the army was destroyed, by the command of Allaah.
Allaah has mentioned this incident in His Book, where He says (interpretation of the meaning):
“Have you not seen how your Lord dealt with the Owners of the Elephant? Did He not make their plot go astray?
And sent against them birds, in flocks,
Striking them with stones of Sijjeel,
And made them like an empty field of slaks (in which the corn has been eaten up by cattle).” [al-Feel 105:1-5]
(See al-Seerah al-Nabawiyyah by Ibn Hishaam, 1/44-58).
There was no fence or wall around the Ka’bah until it became necessary. Yaaqoot al-Hamawi said in Mu’jam al-Buldaan (5/146): “The first one to build a wall around the Ka’bah was ‘Umar ibn al-Khattaab (may Allaah be pleased with him); there was no wall around it during the time of the Prophet (peace and blessings of Allaah be upon him) or Abu Bakr. [The wall was built] because people were building their houses too close to the Ka’bah and making the space around it too small for people. ‘Umar said: ‘The Ka’bah is the House of Allaah, and a house needs a courtyard. You have encroached on its space, it has not encroached on yours.’ So he bought those houses, demolished them and added that space to the space around the Ka’bah. He also destroyed the houses of people in the vicinity of the Ka’bah who had refused to sell, and kept the money aside for them until they came and took it later on. He built a wall around the mosque, lower than the height of a man, and lamps were placed on it. When ‘Uthmaan was khaleefah, he bought more houses that were more expensive… It was said that ‘Uthmaan was the first one to build porticos around it … When Ibn al-Zubayr was in power, he improved its appearance, although he did not increase its size, by adding marble pillars, extra doors and other improvements. When ‘Abd al-Malik ibn Marwaan was khaleefah, he added to the wall of the mosque, and brought columns from Egypt by sea to Jeddah, which were carried from Jeddah to Makkah on wheels. Al-Hajjaaj ibn Yoosuf commanded that the Ka’bah should be covered in drapes (al-kiswah) and when al-Waleed ibn ‘Abd al-Malik was khaleefah, he added to the adornment of the kiswah and spent money on improvements to the drainage spout and roof… When al-Mansoor and his son al-Mahdi were khaleefahs, they added more adornments to the mosque and improved its appearance.”
There are also other religious monuments in the Mosque, such as Maqaam Ibraaheem (the Station of Ibraaheem), which is the rock on which Ibraaheem (peace be upon him) stood whilst he was building the Ka’bah. There is also the Well of Zamzam, which is a spring of water brought forth by Allaah for Haajar and her child Ismaa’eel (peace be upon him) when he got thirsty. We should not forget either the Black Stone and al-Rukn al-Yamaani, which are two of the precious stones of Paradise. Al-Tirmidhi and Ahmad reported that ‘Abd-Allaah ibn ‘Amr said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying that the Rukn and the Maqaam are two of the precious stones of Paradise, whose light has been extinguished by Allaah. If He had not extinguished their light, it would illuminate everything between the East and the West.” (Sunan al-Tirmidhi, 804).
Near the Mosque are the two hills of al-Safa and al-Marwah. One of the unique features of the Mosque is that it is the only mosque in the world to which people come on pilgrimage (Hajj). Allaah says (interpretation of the meaning):
“Verily! Al-Safa and al-Marwah are of the Symbols of Allaah. So it is not a sin on him who performs Hajj or ‘Umrah (pilgrimage) of the House to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is All-Recognizer, All-Knower.” [al-Baqarah 2:158]
Another of its unique features is that Allaah has made it safe, and one prayer in it is equal to a hundred thousand prayers elsewhere. Allaah says (interpretation of the meaning):
“And (remember) when We made the House a place of resort for mankind and a place of safety. And take you (people) the Maqaam (place) of Ibraaheem as a place of prayer, and We commanded Ibraaheem and Ismaa’eel that they should purify My House for those who are circumabulating it, or staying (I’tikaaf), or bowing or prostrating themselves.” [al-Baqarah 2:125]
“In it are manifest signs (for example); the maqaam (place) of Ibraaheem; whoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj, then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:97]
(See Akhbaar Makkah by al-Azraqi and Akhbaar Makkah by al-Faakihi).
And Allaah is the Source of Strength and the Guide to the Straight Path.
http://islamqa.com/en/ref/3748
Praise be to Allaah.
Al-Masjid al-Haraam (the Sacred Mosque) is situated in Makkah, a city in the Arabian Peninsula 330 meters above sea-level. The history of the mosque goes back to its founding at the time of Ibraaheem (Abraham) and his son Ismaa’eel (Ishmael), peace be upon them both. Makkah is the place where the Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him) was born and where the Revelation began, and from which the light of Islam spread. Al-Masjid al-Haraam is located here. This is the first mosque that was built for people on earth, as Allaah says in the Qur’aan (interpretation of the meaning):
“Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for al-‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:96].
It was reported in Saheeh Muslim that Abu Dharr said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the first mosque to be built for people on earth. He said, ‘Al-Masjid al-Haraam.’ I asked, ‘Then which?’ He said, ‘Al-Masjid al-Aqsaa [The Furthest Mosque, in Jerusalem].’ I asked, ‘How long between them?’ He said, ‘Forty years.’”
The Ka’bah – which is the direction of prayer for all Muslims throughout the world – is situated roughly in the middle of al-Masjid al-Haraam. It is a 15-meter high stone structure more or less in the shape of a cube. It was built by Ibraaheem (peace be upon him) on the command of Allaah. Allaah says (interpretation of the meaning):
“And (remember) when We showed Ibraaheem the site of the (Sacred) House (the Ka’bah at Makkah) (saying): ‘Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who bow and make prostration.” [al-Hajj 22:26]
The word “bawwa’naa” [translated here as “We showed”] means “He guided him and gave him permission to build it.” (Tafseer Ibn Katheer).
Allaah also says (interpretation of the meaning):
“And (remember) when Ibraaheem and (his son) Ismaa’eel were raising the foundations of the House (the Ka’bah at Makkah)…” [al-Baqarah 2:127]
Wahb ibn Munbih said: “… It was built by Ibraaheem, then [rebuilt] by the Amalekites, then by Jurham, then by Qusayy ibn Kilaab. Its rebuilding by Quraysh is well known… They began to rebuild it with the stones of the valley, which Quraysh carried on their shoulders, and they built it up, 20 cubits high… Between the rebuilding of the Ka’bah and the beginning of the Revelation there were five years, and between the rebuilding and the Hijrah there were fifteen years. ‘Abd al-Razzaaq reported from Mu’ammar from ‘Abd-Allaah ibn ‘Uthmaan from Abu’l-Tufayl, and from Mu’ammar from al-Zuhri: ‘They were building it and when they reached al-Rukn, Quraysh argued about which tribe should lift it up. Then they said, “Let us ask the first person who comes from this direction to judge between us.” They agreed on that, then the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them, and he was a young man wearing a spotted sash. They asked him to judge between them, and he told them to place al-Rukn on a piece of cloth, then he told the chief of every tribe to hold the edge of the cloth, then he climbed up and they lifted al-Rukn up to him, and he himself (peace and blessings of Allaah be upon him) put it into its place.” (Taareekh Makkah by al-Azraqi, 1/161-164)
Muslim (2374) reported that ‘Aa’ishah said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about al-Jadr [the wall] and whether it was part of the House [the Ka’bah]. He said, ‘Yes.’ I asked, ‘So why is it not incorporated into the House?’ He said, ‘Your people ran out of money.’ I asked, ‘What about the door? Why is it high up?’ He said, ‘Your people did that so they could let in whomever they wanted and keep out whomever they wanted. If it were not for the fact that your people are still new [in Islam] and too close to their Jaahiliyyah, and I am afraid that they would resent it, I would think of incorporating al-Jadr into the House and bringing the door down to ground level.’”
Before Islam (in the year in which the Prophet (peace and blessings of Allaah be upon him) was born), the Ka’bah was subjected to an attack by the Ethiopian Abrahah, who had built al-Qulays, a church to which he wanted the Arabs to make their pilgrimage. He set out with his army, with whom was the elephant, and when they reached Makkah, Allaah sent flocks of birds against them; each bird was carrying three stones like chickpeas or lentils, one in its beak and two in its claws. Every man who was struck by a stone was killed, so the army was destroyed, by the command of Allaah.
Allaah has mentioned this incident in His Book, where He says (interpretation of the meaning):
“Have you not seen how your Lord dealt with the Owners of the Elephant? Did He not make their plot go astray?
And sent against them birds, in flocks,
Striking them with stones of Sijjeel,
And made them like an empty field of slaks (in which the corn has been eaten up by cattle).” [al-Feel 105:1-5]
(See al-Seerah al-Nabawiyyah by Ibn Hishaam, 1/44-58).
There was no fence or wall around the Ka’bah until it became necessary. Yaaqoot al-Hamawi said in Mu’jam al-Buldaan (5/146): “The first one to build a wall around the Ka’bah was ‘Umar ibn al-Khattaab (may Allaah be pleased with him); there was no wall around it during the time of the Prophet (peace and blessings of Allaah be upon him) or Abu Bakr. [The wall was built] because people were building their houses too close to the Ka’bah and making the space around it too small for people. ‘Umar said: ‘The Ka’bah is the House of Allaah, and a house needs a courtyard. You have encroached on its space, it has not encroached on yours.’ So he bought those houses, demolished them and added that space to the space around the Ka’bah. He also destroyed the houses of people in the vicinity of the Ka’bah who had refused to sell, and kept the money aside for them until they came and took it later on. He built a wall around the mosque, lower than the height of a man, and lamps were placed on it. When ‘Uthmaan was khaleefah, he bought more houses that were more expensive… It was said that ‘Uthmaan was the first one to build porticos around it … When Ibn al-Zubayr was in power, he improved its appearance, although he did not increase its size, by adding marble pillars, extra doors and other improvements. When ‘Abd al-Malik ibn Marwaan was khaleefah, he added to the wall of the mosque, and brought columns from Egypt by sea to Jeddah, which were carried from Jeddah to Makkah on wheels. Al-Hajjaaj ibn Yoosuf commanded that the Ka’bah should be covered in drapes (al-kiswah) and when al-Waleed ibn ‘Abd al-Malik was khaleefah, he added to the adornment of the kiswah and spent money on improvements to the drainage spout and roof… When al-Mansoor and his son al-Mahdi were khaleefahs, they added more adornments to the mosque and improved its appearance.”
There are also other religious monuments in the Mosque, such as Maqaam Ibraaheem (the Station of Ibraaheem), which is the rock on which Ibraaheem (peace be upon him) stood whilst he was building the Ka’bah. There is also the Well of Zamzam, which is a spring of water brought forth by Allaah for Haajar and her child Ismaa’eel (peace be upon him) when he got thirsty. We should not forget either the Black Stone and al-Rukn al-Yamaani, which are two of the precious stones of Paradise. Al-Tirmidhi and Ahmad reported that ‘Abd-Allaah ibn ‘Amr said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) saying that the Rukn and the Maqaam are two of the precious stones of Paradise, whose light has been extinguished by Allaah. If He had not extinguished their light, it would illuminate everything between the East and the West.” (Sunan al-Tirmidhi, 804).
Near the Mosque are the two hills of al-Safa and al-Marwah. One of the unique features of the Mosque is that it is the only mosque in the world to which people come on pilgrimage (Hajj). Allaah says (interpretation of the meaning):
“Verily! Al-Safa and al-Marwah are of the Symbols of Allaah. So it is not a sin on him who performs Hajj or ‘Umrah (pilgrimage) of the House to perform the going (tawaaf) between them. And whoever does good voluntarily, then verily, Allaah is All-Recognizer, All-Knower.” [al-Baqarah 2:158]
Another of its unique features is that Allaah has made it safe, and one prayer in it is equal to a hundred thousand prayers elsewhere. Allaah says (interpretation of the meaning):
“And (remember) when We made the House a place of resort for mankind and a place of safety. And take you (people) the Maqaam (place) of Ibraaheem as a place of prayer, and We commanded Ibraaheem and Ismaa’eel that they should purify My House for those who are circumabulating it, or staying (I’tikaaf), or bowing or prostrating themselves.” [al-Baqarah 2:125]
“In it are manifest signs (for example); the maqaam (place) of Ibraaheem; whoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e., denies Hajj, then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘aalameen (mankind and jinns).” [Aal ‘Imraan 3:97]
(See Akhbaar Makkah by al-Azraqi and Akhbaar Makkah by al-Faakihi).
And Allaah is the Source of Strength and the Guide to the Straight Path.
http://islamqa.com/en/ref/3748
Monday, June 1, 2009
Indonesian imams OK Facebook - but no flirting!
Indonesian imams OK Facebook - but no flirting!
By INDRA HARSAPUTRA – May 22, 2009
SURABAYA, Indonesia (AP) — Muslim clerics debating the exploding popularity of Facebook in Indonesia said Friday that followers could use the networking site to connect with friends or for work — but not to gossip or flirt.
The nonbinding ruling followed a two-day meeting of clerics in the world's most populous Muslim nation.
Around 700 clerics, or imams, agreed to draft up guidelines on surfing the Web after receiving complaints about Facebook and other sites, including concerns they encourage illicit sex, said Nabil Haroen, a spokesman for the organizers.
They decided "Facebook is haram (or forbidden) if it is used for gossiping and spreading lies," he said, and that users also could not ask overtly intimate questions or in anyway encourage "vulgar behavior."
But the clerics noted, too, there were many upsides to Facebook and other trendy, new forms of communication, from mobile phone text messaging to video conferencing.
It has become easier today for the young to connect, the imams' 300-word edict said, "erasing space and time constraints" and making it possible for couples to get to know — before they get married — if they really are well-suited.
Facebook had no immediate comment Friday, but said ahead of the ruling that people typically use the site to connect with their friends, family or learn about local and world issues and events.
"We have seen many people and organizations use Facebook to advance a positive agenda," said Debbie Frost, a Facebook spokeswoman.
Indonesia is a secular nation of 235 million people, 90 percent of whom are Muslim, and Facebook is the top-ranked site in the country, beating out even search engines Yahoo and Google.
Though an edict by the clerics does not carry any legal weight, it could be endorsed by the influential Ulema Council, which recently issued rulings against smoking and yoga. Some devout Muslims adhere to the council's rulings because ignoring a fatwa, or religious decree, is considered a sin.
http://www.google.com/hostednews/ap/article/ALeqM5jVKz1vrKgxjEwyiWuW3NeEkn31uQD98B59K00
By INDRA HARSAPUTRA – May 22, 2009
SURABAYA, Indonesia (AP) — Muslim clerics debating the exploding popularity of Facebook in Indonesia said Friday that followers could use the networking site to connect with friends or for work — but not to gossip or flirt.
The nonbinding ruling followed a two-day meeting of clerics in the world's most populous Muslim nation.
Around 700 clerics, or imams, agreed to draft up guidelines on surfing the Web after receiving complaints about Facebook and other sites, including concerns they encourage illicit sex, said Nabil Haroen, a spokesman for the organizers.
They decided "Facebook is haram (or forbidden) if it is used for gossiping and spreading lies," he said, and that users also could not ask overtly intimate questions or in anyway encourage "vulgar behavior."
But the clerics noted, too, there were many upsides to Facebook and other trendy, new forms of communication, from mobile phone text messaging to video conferencing.
It has become easier today for the young to connect, the imams' 300-word edict said, "erasing space and time constraints" and making it possible for couples to get to know — before they get married — if they really are well-suited.
Facebook had no immediate comment Friday, but said ahead of the ruling that people typically use the site to connect with their friends, family or learn about local and world issues and events.
"We have seen many people and organizations use Facebook to advance a positive agenda," said Debbie Frost, a Facebook spokeswoman.
Indonesia is a secular nation of 235 million people, 90 percent of whom are Muslim, and Facebook is the top-ranked site in the country, beating out even search engines Yahoo and Google.
Though an edict by the clerics does not carry any legal weight, it could be endorsed by the influential Ulema Council, which recently issued rulings against smoking and yoga. Some devout Muslims adhere to the council's rulings because ignoring a fatwa, or religious decree, is considered a sin.
http://www.google.com/hostednews/ap/article/ALeqM5jVKz1vrKgxjEwyiWuW3NeEkn31uQD98B59K00
Indonesian Muslim clerics frown at Facebook
Indonesian Muslim clerics frown at Facebook
May 22, 2009
SURABAYA, Indonesia (AFP) — Indonesian Islamic clerics warned Muslims on Friday not to use popular Internet networking sites like Facebook for flirting or gossiping.
A non-binding resolution issued after a meeting of hundreds of Islamic scholars from Java and Bali islands warns that using sites like Facebook can lead to pornography and "obscenity."
"We forbid the use of Facebook, Friendster and other social networking sites unless they are being used to foster Islamic teaching," a spokesman for the clerics, Abdul Muid Shohib, said.
"So spreading ill words about others, gossiping and other things that go against religious teaching on social networking sites in the virtual world are forbidden according to Islamic law."
Facebook is hugely popular in the world's most populous Muslim country, and while rulings from Islamic clerics are influential they are rarely followed to the letter.
Indonesia ranks fifth behind the United States, the United Kingdom, Italy and France in terms of Facebook use, according to Internet tracking website Alexa.com.
This is despite its crumbling or, in many areas, non-existent digital infrastructure, and the fact that the majority of the country's 234 million people have little or no access to computers.
Shohib acknowledged that the networking site, where people can set up their own profile pages and share comments and pictures with their friends, was also popular among students and imams at Indonesia's conservative Islamic schools.
"We realise that the virtual world is hard to control," he said.
"There are many senior imams who worry because pornographic images often pop out while they interact through Facebook," he added.
The clerics will monitor the use of such websites and will urge the government to close them down if they became a threat to Islamic teachings, he said.
http://www.google.com/hostednews/afp/article/ALeqM5jtjhtlZQ6rgnzDe005obQjIRbAnQ
May 22, 2009
SURABAYA, Indonesia (AFP) — Indonesian Islamic clerics warned Muslims on Friday not to use popular Internet networking sites like Facebook for flirting or gossiping.
A non-binding resolution issued after a meeting of hundreds of Islamic scholars from Java and Bali islands warns that using sites like Facebook can lead to pornography and "obscenity."
"We forbid the use of Facebook, Friendster and other social networking sites unless they are being used to foster Islamic teaching," a spokesman for the clerics, Abdul Muid Shohib, said.
"So spreading ill words about others, gossiping and other things that go against religious teaching on social networking sites in the virtual world are forbidden according to Islamic law."
Facebook is hugely popular in the world's most populous Muslim country, and while rulings from Islamic clerics are influential they are rarely followed to the letter.
Indonesia ranks fifth behind the United States, the United Kingdom, Italy and France in terms of Facebook use, according to Internet tracking website Alexa.com.
This is despite its crumbling or, in many areas, non-existent digital infrastructure, and the fact that the majority of the country's 234 million people have little or no access to computers.
Shohib acknowledged that the networking site, where people can set up their own profile pages and share comments and pictures with their friends, was also popular among students and imams at Indonesia's conservative Islamic schools.
"We realise that the virtual world is hard to control," he said.
"There are many senior imams who worry because pornographic images often pop out while they interact through Facebook," he added.
The clerics will monitor the use of such websites and will urge the government to close them down if they became a threat to Islamic teachings, he said.
http://www.google.com/hostednews/afp/article/ALeqM5jtjhtlZQ6rgnzDe005obQjIRbAnQ
Friday, May 15, 2009
Rights of Workers in Islam
Question:
Respected scholars, as-salamu `alaykum. I would appreciate it if you would kindly write a brief note on the rights of workers in Islam. Jazakum Allahu khayran.
Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake.
As far as Islamic Shari`ah is concerned, work is an act of worship that has certain rights and duties on the part of the employers and the employees.
E laborating on this, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, states the following:
Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:
Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).
All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).
Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:
"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)
High Regard for Work and for Workers
Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.
On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:
1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.
2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).
3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).
4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).
5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties.
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1155193577227
Respected scholars, as-salamu `alaykum. I would appreciate it if you would kindly write a brief note on the rights of workers in Islam. Jazakum Allahu khayran.
Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake.
As far as Islamic Shari`ah is concerned, work is an act of worship that has certain rights and duties on the part of the employers and the employees.
E laborating on this, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, states the following:
Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:
Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).
All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).
Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:
"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)
High Regard for Work and for Workers
Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.
On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:
1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.
2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).
3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).
4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).
5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties.
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1155193577227
"Slumdog Muslim"?!
"Slumdog Muslim"?!
by Abdullah al Hindi
8 oscars, 14 golden globe nominations, world wide recognition and appreciation, resultant media frenzy. The media frenzy created waves all over the world.
Slumdog millionaire brought the harsh reality of a particular country (India) on to the widescreen with elegance, and shocked the audiences with its larger than life cinematic experience. Slumdog Millionaire earned critical acclaim from the biggest media houses and gained unparalleled publicity for its bold picturisation, powerful screenplay and strong message by addressing issues that still dominate India, although India would like to forget such issues or hide it behind its glittering Capatalist aspirations and dreams.
Child labour, poverty, beggary, slums, high illiteracy rate, police brutality, racial discrimination and more importantly the hindu-muslim tensions ever since India got independence in 1947. Director Danny Boyle used a plot revolving around the protagonist, Jamal Malik, a ‘muslim’ kid born and brought up in the poverty of Mumbai, India and goes through some unforgettably disturbing experiences in life .
It was precisly this reason that some Hindu activists in India; drowned in the fanatical emotion of nationalism, saw the movie as being Pro Muslim and came out in large numbers to protest against it.
Blogs, forums, and some websites were full of hatred and disgust shown by such people and some changed the title of the movie to ‘Slumdog Muslim’ to express their anger.
Ironically but truly ‘Slumdog Muslim’ neither sounds absurd nor abstract.
In fact, ‘Slumdog Muslim’ is also a film that’s still in production. The production of this epic began exactly 85 years ago. The production team however started planning this film, its storyline and its cast and crew years before hand. The planning was intense and involved a number of conferences, meetings and political calculations.
The producers of this films are the western powers. The directors are western and arab politicians and leaders. The story writers are the members of parliament and the biased media.
Hence unlike Slumdog Millionaire, this film titled ‘Slumdog Muslim’ is still in production. Its one of its kind indeed. The story writers and directors of this film are busy writing the continuing story line every day. Everyday a new plot is created, a new scene is shot with a new villian; and a new trailor is filmed and watched by millions of people around the world on the news channels. Special screenings and previews of this film are watched in the political cinemas and the next shot or sequence is discussed and debated; sometimes privately but often publicly to make the audience feel they are part of the plot.
Unlike Slumdog Millionaire which had only one Jamal Malik, in this movie there is more than one Jamal Malik. Probably hundreds and thousands of Jamal Maliks. Unlike Slumdog Millionaire this movie is not just about India but other countries such as Iraq, Afghanistan, Palestine, Uzbekistan and Pakistan.
There are probably hundreds of Jamal Maliks that represents each one of these countries. There are Jamal Maliks on the streets of Pakistan suffering the consequences of political corruption. There are Jamal Maliks in the slums of Bangladesh. There are Jamal Maliks resisting the occupation in Palestine.
In this film there are Jamal Maliks who beg to survive just another day and protect themselves from the bloody hands of the occupying forces.
‘Slumdog Muslim’ began filming on the day the Muslim Ummah was made a ‘slumdog’ by the dismemberment of the Islamic State. It was this Islamic State - Khilafah State, that gave the ummah its honour and glory. It was the 3rd of March 1924, exactly 85 years ago when the directors of the movie shot the first official scene of this movie. There were no heroes but only villains such as Mustapha Kemal, Sharif Hussain of Makkah, Abdul Aziz ibn Saud and the other agents of the colonialists.
The truth is that every Muslim will be a slumdog without the just Islamic system that would give him his honour back.
On the whole the Muslim Ummah will be treated like a slumdog at the hands of corrupt and selfish western power till the film comes to the climax.
But there is a major problem with this movie. Since the producers and directors of the movie did not fix the climax of the film for their own selfish reasons, as a result they are unable to bring the film to an end. Now they have realised that the climax is out of their hands. The climax looks more and more likely to be shaped by the heroes of this film themselves.
85 years on, the film is being produced and made everyday, Slumdog Muslim is the film that portrays the real situation that the Ummah is in today.
The following are some of the scenes of this film:
1920 British Mandates to Iraq, Transjordan and Palestine. French Mandate to Lebanon and Syria.
1921 'Abdullah recognised as Amir of Transjordan, Faisal made King of Iraq.
1924 Abolition of the Khilafah.
1926 Ibn Sa'ud proclaimed King of Hijaz.
1926 Sheikh Sa'id moved against Mustapha Kamal in 1926 with arms
1927 British recognition of independent Ibn Sa'ud's Kingdom.
1930 Britain terminates Mandate in Iraq and sponsors Iraq's membership of League of Nations.
1932 Ibn Sa'ud's Kingdom named Saudi Arabia.
1933 King Faisal of Iraq dies and is replaced by his son Ghazi.
1934 War between Saudi Arabia and Yemen, ended by British mediation with border changes favouring Saudi Arabia.
1936 Beginning of Arab revolt in Palestine.
1937 Peel Commission proposes partition in Palestine.
1939 Anglo-Turkish Treaty. White Paper on Palestine.
1940 Rashid Ali government formed in Iraq.
1941 British military intervention in Iraq, overthrowing Rashid Ali's government.
1942 British impose Wafd Party government on King Faruk. Jews demand Jewish state.
1945 Arab League pact signed in Cairo.
1947 Creation of Pakistan and India
1948 The creation of the illegal state of Israel
1971 The bloodshed in East Pakistan and the creation of Bangladesh
1995 Bosnia war
1990 Gulf war
1992 The destruction of Babri Masjid in Ayodhya, India by Hindu mobs
1995 Chechnya massacre
2003 Occupation of Afghanistan
2005 Occupation of Iraq
2009 Islamic Lands continue to be divided into more than fifty secular nations.
Just as with Jamal in ‘Slumdog millionaire’ some aspects are in our control and other aspects beyond us. Whether we follow the guidebook of life, the Quran or not is within our control, whether we strive to work for its implementation by the establishment of a true Islamic state is also in our sphere of control. When will we hit the jackpot and become ‘millionaires’ and regain our security, independence, authority, justice and tranquility is beyond our control, this will happen only when Allah decides. However there is a difference here, for us it is not about ‘if’ its about ‘when’ – as we are promised this victory by the Almighty and His Messenger (salallahu alayhi wasalam). What remains is for us all to seriously work for it.
Allah says: "Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate partners with me, and those who reject faith after this, they will be the rebellious and the wicked" [An-Noor :55]
Imam Ahmad ibn Hanbal extracted that Huthayfah said the Messenger of Allah (salallahu alayhi wasalam) said: "The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent." [Musnad Imam Ahmed 4/273]
by Abdullah al Hindi
8 oscars, 14 golden globe nominations, world wide recognition and appreciation, resultant media frenzy. The media frenzy created waves all over the world.
Slumdog millionaire brought the harsh reality of a particular country (India) on to the widescreen with elegance, and shocked the audiences with its larger than life cinematic experience. Slumdog Millionaire earned critical acclaim from the biggest media houses and gained unparalleled publicity for its bold picturisation, powerful screenplay and strong message by addressing issues that still dominate India, although India would like to forget such issues or hide it behind its glittering Capatalist aspirations and dreams.
Child labour, poverty, beggary, slums, high illiteracy rate, police brutality, racial discrimination and more importantly the hindu-muslim tensions ever since India got independence in 1947. Director Danny Boyle used a plot revolving around the protagonist, Jamal Malik, a ‘muslim’ kid born and brought up in the poverty of Mumbai, India and goes through some unforgettably disturbing experiences in life .
It was precisly this reason that some Hindu activists in India; drowned in the fanatical emotion of nationalism, saw the movie as being Pro Muslim and came out in large numbers to protest against it.
Blogs, forums, and some websites were full of hatred and disgust shown by such people and some changed the title of the movie to ‘Slumdog Muslim’ to express their anger.
Ironically but truly ‘Slumdog Muslim’ neither sounds absurd nor abstract.
In fact, ‘Slumdog Muslim’ is also a film that’s still in production. The production of this epic began exactly 85 years ago. The production team however started planning this film, its storyline and its cast and crew years before hand. The planning was intense and involved a number of conferences, meetings and political calculations.
The producers of this films are the western powers. The directors are western and arab politicians and leaders. The story writers are the members of parliament and the biased media.
Hence unlike Slumdog Millionaire, this film titled ‘Slumdog Muslim’ is still in production. Its one of its kind indeed. The story writers and directors of this film are busy writing the continuing story line every day. Everyday a new plot is created, a new scene is shot with a new villian; and a new trailor is filmed and watched by millions of people around the world on the news channels. Special screenings and previews of this film are watched in the political cinemas and the next shot or sequence is discussed and debated; sometimes privately but often publicly to make the audience feel they are part of the plot.
Unlike Slumdog Millionaire which had only one Jamal Malik, in this movie there is more than one Jamal Malik. Probably hundreds and thousands of Jamal Maliks. Unlike Slumdog Millionaire this movie is not just about India but other countries such as Iraq, Afghanistan, Palestine, Uzbekistan and Pakistan.
There are probably hundreds of Jamal Maliks that represents each one of these countries. There are Jamal Maliks on the streets of Pakistan suffering the consequences of political corruption. There are Jamal Maliks in the slums of Bangladesh. There are Jamal Maliks resisting the occupation in Palestine.
In this film there are Jamal Maliks who beg to survive just another day and protect themselves from the bloody hands of the occupying forces.
‘Slumdog Muslim’ began filming on the day the Muslim Ummah was made a ‘slumdog’ by the dismemberment of the Islamic State. It was this Islamic State - Khilafah State, that gave the ummah its honour and glory. It was the 3rd of March 1924, exactly 85 years ago when the directors of the movie shot the first official scene of this movie. There were no heroes but only villains such as Mustapha Kemal, Sharif Hussain of Makkah, Abdul Aziz ibn Saud and the other agents of the colonialists.
The truth is that every Muslim will be a slumdog without the just Islamic system that would give him his honour back.
On the whole the Muslim Ummah will be treated like a slumdog at the hands of corrupt and selfish western power till the film comes to the climax.
But there is a major problem with this movie. Since the producers and directors of the movie did not fix the climax of the film for their own selfish reasons, as a result they are unable to bring the film to an end. Now they have realised that the climax is out of their hands. The climax looks more and more likely to be shaped by the heroes of this film themselves.
85 years on, the film is being produced and made everyday, Slumdog Muslim is the film that portrays the real situation that the Ummah is in today.
The following are some of the scenes of this film:
1920 British Mandates to Iraq, Transjordan and Palestine. French Mandate to Lebanon and Syria.
1921 'Abdullah recognised as Amir of Transjordan, Faisal made King of Iraq.
1924 Abolition of the Khilafah.
1926 Ibn Sa'ud proclaimed King of Hijaz.
1926 Sheikh Sa'id moved against Mustapha Kamal in 1926 with arms
1927 British recognition of independent Ibn Sa'ud's Kingdom.
1930 Britain terminates Mandate in Iraq and sponsors Iraq's membership of League of Nations.
1932 Ibn Sa'ud's Kingdom named Saudi Arabia.
1933 King Faisal of Iraq dies and is replaced by his son Ghazi.
1934 War between Saudi Arabia and Yemen, ended by British mediation with border changes favouring Saudi Arabia.
1936 Beginning of Arab revolt in Palestine.
1937 Peel Commission proposes partition in Palestine.
1939 Anglo-Turkish Treaty. White Paper on Palestine.
1940 Rashid Ali government formed in Iraq.
1941 British military intervention in Iraq, overthrowing Rashid Ali's government.
1942 British impose Wafd Party government on King Faruk. Jews demand Jewish state.
1945 Arab League pact signed in Cairo.
1947 Creation of Pakistan and India
1948 The creation of the illegal state of Israel
1971 The bloodshed in East Pakistan and the creation of Bangladesh
1995 Bosnia war
1990 Gulf war
1992 The destruction of Babri Masjid in Ayodhya, India by Hindu mobs
1995 Chechnya massacre
2003 Occupation of Afghanistan
2005 Occupation of Iraq
2009 Islamic Lands continue to be divided into more than fifty secular nations.
Just as with Jamal in ‘Slumdog millionaire’ some aspects are in our control and other aspects beyond us. Whether we follow the guidebook of life, the Quran or not is within our control, whether we strive to work for its implementation by the establishment of a true Islamic state is also in our sphere of control. When will we hit the jackpot and become ‘millionaires’ and regain our security, independence, authority, justice and tranquility is beyond our control, this will happen only when Allah decides. However there is a difference here, for us it is not about ‘if’ its about ‘when’ – as we are promised this victory by the Almighty and His Messenger (salallahu alayhi wasalam). What remains is for us all to seriously work for it.
Allah says: "Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate partners with me, and those who reject faith after this, they will be the rebellious and the wicked" [An-Noor :55]
Imam Ahmad ibn Hanbal extracted that Huthayfah said the Messenger of Allah (salallahu alayhi wasalam) said: "The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent." [Musnad Imam Ahmed 4/273]
Sunday, January 18, 2009
Tel Aviv blanks out unpleasant images
Tel Aviv blanks out unpleasant images
ISRAEL-GAZA BORDER: Every morning, a dangerous game of cat and mouse unfolds on the Gaza border as foreign photographers seek to get around the tight grip that Israel has imposed on information on its war on Gaza.
As dawn breaks, mud-splattered jeeps veer off the main road and drive at breakneck speed across the bumpy terrain in search of action shots of the troops deployed along the border.
Creeping through the undergrowth, a handful of photographers stop several hundred meters from two of Israel’s big guns, waiting to catch on film the precise moment the cannons blast their payload toward Gaza — a deafening roar which rocks the ground.
Those who are caught — and Israel’s military police are everywhere — are arrested, their cameras seized and in some cases, the images erased. Others say they have been held at gunpoint.
“It’s a game of cat and mouse,” said one photographer. “The military police are everywhere — it’s impossible to work like this.”
Keeping foreign journalists away is one of several steps that Israel has taken to control the information about its biggest military operation since the 2006 war in Lebanon. Others have included confiscating the mobile phones of thousands of soldiers ahead of the launch of its massive ground offensive.
Despite a ruling from Israel’s Supreme Court on Friday, which ordered the state to allow groups of up to 12 foreign reporters in to Gaza to cover the war, no one has yet been permitted to enter.
On the Palestinian side, Hamas fighters are preventing photographers from reaching areas where fighters are battling Israeli ground troops.
The result: The only images available of one of Israel’s largest and deadliest offensives in Gaza are night shots of troops walking across the border, smoke rising from Gaza and pictures of the dead.
The situation was starkly different less than three years ago, when journalists enjoyed much freer access to the fighting between Israeli troops and Hezbollah in southern Lebanon.
Danny Seaman, head of the Government Press Office, explained the new situation: “No reporters are allowed into Gaza because our soldiers will not sacrifice their lives to protect them. The world press doesn’t care about the suffering of the Israeli people. They are only worried about the Palestinian. Why isn’t anyone reporting on what’s happening in southern Israel?”
Foreign Ministry spokesman Yigal Palmor was more diplomatic. “I can’t say that there is a deliberate and overall decision not to allow reporters in. There is fighting at the crossings. Hamas is shelling the crossings and the army does not want to take responsibility for the lives of civilians,” he said.
http://www.arabnews .com/?page=4§ion=0&article=117926&d=7&m=1&y=2009&pix=world.jpg&category=World
ISRAEL-GAZA BORDER: Every morning, a dangerous game of cat and mouse unfolds on the Gaza border as foreign photographers seek to get around the tight grip that Israel has imposed on information on its war on Gaza.
As dawn breaks, mud-splattered jeeps veer off the main road and drive at breakneck speed across the bumpy terrain in search of action shots of the troops deployed along the border.
Creeping through the undergrowth, a handful of photographers stop several hundred meters from two of Israel’s big guns, waiting to catch on film the precise moment the cannons blast their payload toward Gaza — a deafening roar which rocks the ground.
Those who are caught — and Israel’s military police are everywhere — are arrested, their cameras seized and in some cases, the images erased. Others say they have been held at gunpoint.
“It’s a game of cat and mouse,” said one photographer. “The military police are everywhere — it’s impossible to work like this.”
Keeping foreign journalists away is one of several steps that Israel has taken to control the information about its biggest military operation since the 2006 war in Lebanon. Others have included confiscating the mobile phones of thousands of soldiers ahead of the launch of its massive ground offensive.
Despite a ruling from Israel’s Supreme Court on Friday, which ordered the state to allow groups of up to 12 foreign reporters in to Gaza to cover the war, no one has yet been permitted to enter.
On the Palestinian side, Hamas fighters are preventing photographers from reaching areas where fighters are battling Israeli ground troops.
The result: The only images available of one of Israel’s largest and deadliest offensives in Gaza are night shots of troops walking across the border, smoke rising from Gaza and pictures of the dead.
The situation was starkly different less than three years ago, when journalists enjoyed much freer access to the fighting between Israeli troops and Hezbollah in southern Lebanon.
Danny Seaman, head of the Government Press Office, explained the new situation: “No reporters are allowed into Gaza because our soldiers will not sacrifice their lives to protect them. The world press doesn’t care about the suffering of the Israeli people. They are only worried about the Palestinian. Why isn’t anyone reporting on what’s happening in southern Israel?”
Foreign Ministry spokesman Yigal Palmor was more diplomatic. “I can’t say that there is a deliberate and overall decision not to allow reporters in. There is fighting at the crossings. Hamas is shelling the crossings and the army does not want to take responsibility for the lives of civilians,” he said.
http://www.arabnews .com/?page=4§ion=0&article=117926&d=7&m=1&y=2009&pix=world.jpg&category=World
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