Islam ☪
View allAll Photos Tagged Hadith
Abū ‘Abd Allāh Muḥammad ibn Ismā‘īl ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah al-Ju‘fī al-Bukhārī 19 July 810 – 1 September 870), or Bukhārī, commonly referred to as Imam al-Bukhari or Imam Bukhari, was a Persian Islamic scholar who was born in Bukhara (the capital of the Bukhara Region (viloyat) of Uzbekistan). He authored the hadith collection known as Sahih al-Bukhari, regarded by Sunni Muslims as one of the most authentic (sahih) hadith collections. He also wrote other books such as Al-Adab al-Mufrad.
Imam al-Bukhari was the great theologian of the East. He collected and recorded about 600 thousand hadith, i.e. legend based on cases of life or some sayings of the Prophet. Out of them, al-Bukhari selected as “flawless” about 7400 hadith to include into the famous “As-Sahih” which became the second most important book after the Koran for the majority of Sunni.
The mausoleum of Imam al-Bukhari presents in all of its magnificence. In the complex that occupies a vast territory, there are mausoleums, mosques, hotel for tourists and pilgrims, souvenir shops and religious literature.
The mausoleum of Imam al-Bukhari is one of the main pilgrimage sites in Uzbekistan. The visiting of three shrines in Samarkand – the mausoleums of al-Bukhari, Shakhi-Zinda and Rukhabad – within one day, is called “small Hajj”.
Salam & Happy Ramadan To All My Muslims FRIENDS and Good Day to All My FRIENDS..
In the name of Allah, the most Merciful, the most Kind
A blessed month is casting its shadow upon us
A night of this month is better than a thousand months
Bear with patience for the sake of Ar-Rahman
It's a continuous training to strengthen our Imaan.
Glory be to Allah who sent Ramadan as a mercy to mankind
Its a purification of our soul, our heart, and our mind
With the most sincere devotion and love we fast
To be cleansed and free from sins of the past
Hadith :
Rasulullah s.a.w bersabda yang bermaksud:
“Adakah kamu mahu aku memberitahu kamu tentang suatu perkara yang aku takuti ke atas kamu daripada dajal? Mereka menjawab: Sudah tentu wahai Rasulullah! Bagindapun berkata:” Syirik khafi iaitu seorang lelaki bangun bersembahyang lalu dia memperelokkan sembahyangnya kerana ada orang yang memerhatikannya.”
Riwayat Ibnu Majah
Hadith :
Rasulullah s.a.w bersabda yang maksudnya:" Sedekah yang paling utama adalah sedekah pada bulan Ramadhan.”
Riwayat at- Tirmidzi
The musaharati is a public waker for suhur and dawn prayer during Ramadan. According to the history books, Bilal Ibn Rabah was the first musaharati in Islamic history, as he used to roam the streets and roads throughout the night to wake people up.
According to Abbas Qatish, who is considered Sidon's best musaharati, the attributes every musaharati should possess are physical fitness and good health, "because he is required to walk long distances every day. He should also have a loud voice and good lungs, as well as an ability to read poems. A musaharati should supplicate God throughout the night to wake the sleepers.
The tradition is practised in countries such as Egypt, Syria, Sudan, Saudi Arabia, Jordan, Pakistan and Palestine. However, there has been a gradual disappearance of the musaharati due to several factors, including: Muslims staying up later; using technology such as alarm clocks to awake for suhur; and louder and larger homes and cities that make the voice of the musaharati harder to hear. However the old Dhakaiya tradition of singing qasidas can still be found in the streets of Old Dhaka in Bangladesh.
Similarly, in Indonesia and nearby countries, a slit drum known as a kentongan is used to wake households up to eat the suhur meal.
Sahūr or Suhūr, also called Sahrī or Sehri is the meal consumed early in the morning by Muslims before fasting (sawm), before dawn during or outside the Islamic month of Ramadan. The meal is eaten before fajr prayer. Sahur is matched to iftar as the evening meal, during Ramadan, replacing the traditional three meals a day (breakfast, lunch and dinner) although in some places dinner is also consumed after iftar later during the night.
Being the last meal eaten by Muslims before fasting from dawn to sunset during the month of Ramadan, suhur is regarded by Islamic traditions as a benefit of the blessings in that it allows the person fasting to avoid the crankiness or the weakness caused by the fast. According to a hadith in Sahih al-Bukhari, Anas ibn Malik narrated, "The Prophet said, 'take suhur as there is a blessing in it. Source Wikipedia.
TD : Agfapan 100 Professional 35mm film, developed in D-76 1+1 for 7 minutes. Exposure ISO 100 @35mm lens, natural daylight. Scanned with Alpha 6000 edited in ACR, inverted in CS6.
Salam Ramadhan to my muslims friends and Good Day to all my friends.
Thanks for visit and comments..
Hadith :
Dari Abu Hurairah r.a katanya:”Nabi s.a.w bersabda:”Setiap yang masuk ke dalam syurga diperlihatkan kepadanya tempat diamnya di dalam neraka jika seandainya dia melakukan kesalahan, supaya dengan itu bertambah syukurnya kepada Tuhan. Setiap orang yang masuk ke dalam neraka, diperlihatkan kepadanya tempat diamnya di dalam syurga jika seandainya dia melakukan perbuatan baik, supaya dengan itu timbul penyesalannya.”
(Bukhari)
"When My servants ask you concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." [Al-Baqarah, 2:186]
"O My servant! Take one step towards me, I will take ten steps towards you. Walk towards me, I will run towards you" [Hadith Qudsi]
The Hadith claims that Muslims dress modestly and different than non-believers. Women in Cairo take this more seriously than men. Read more in my blog.
Yes..only this subject I have! huhu!!
Hadith :
Dari Abu Salamah bin Abdur Rahman r.a katanya dia mendengar Abu Hurairah r.a berkata bahawa Rasulullah s.a.w bersabda:”Tidak ada penularan”, kemudian ditambahkannya pula, “Jangan mendekatkan yang sakit kepada yang sihat.”
(Muslim)
Built in the 13th century to provide education in the study of hadiths (saying of the Prophet).
From the late 12th century for over a hundred years Konya, ancient Iconium was the capital of the Empire of the Muslim Selcuks, a distinct Turkish tribe. The beautiful Selcuk buildings (bridges, caravansaries, mosques, medreses and tombs) in Kayseri, Sivas, Nigde, Dicrigi, Malatya and Konya date from these centuries. Selcuk sultan Alaaddin Keykubad ruled from 1220 to 1237 at the height of this Empire.
Salam & Good Night To All My Beloved Friends..
Alhamdulillah,at the end, I got another subject.Talk about this spider,It is very small, around 2-3mm and I just shot with my built in flash in the dark of the night..
Hadith :
Dari Abdullah bin Qais r.a katanya: “ Rasulullah saw bersabda:”Tidak ada yang lebih sabar mendengar ejekan selain Allah Taala. Orang-orang kafir mengatakan-Nya berbilang (banyak atau bersekutu) atau mereka mengangkat anak bagi-Nya. Namun begitu Allah tetap memberi mereka rezeki, memaafkan mereka dan memberikan apa yang mereka minta.”
(Muslim)
Abdul Somad Batubara (born May 18, 1977), also known as Ustadz Abdul Somad, is an Indonesian Islamic preacher and ulama from Asahan, North Sumatra. He lectures on various religious issues, especially regarding hadith studies and Islamic jurisprudence. He is very famous in Indonesia today since his lectures often broadcast through the YouTube channel and other social media. Every time he lectures anywhere, people are very enthusiastic to come and listen, hundreds to thousands.
On October 31 to November 4 2018, he gave public religious lectures in some places in Jabodetabek (Greater Jakarta), Indonesia. I attended his lectures three times. I not only heard the lecture, but also took a close photo like this one :)
This photo: Ustadz Abdul Somad on Pondok Pesantren Quraniyyah, Jurang Mangu, Pondok Aren, Tangerang Selatan, Indonesia. Closing lecture on November 4, 2018.
Assalamualaikum / Hi! to all my beloved Friends..
Hadith :
Dari Abu Hurairah r.a, katanya: Aku mendengar Rasulullah s.a.w bersabda: sesungguhnya umatku akan datang pada hari kiamat, dalam keadaan indah berseri serta bercahaya-cahaya mukanya dan anggotanya yang lain dari kesan wuduknya(yang sempurna)”.
Riwayat Bukhari dan Muslim
RAMADAN AL-MUBARAK ( HAPPY RAMADAN)
Ramadan and Islam: Introduction to Ramadan, the month of fasting for muslims•*´¨´¨*•.¸♥♪♥
Ramadan (Arabic: رمضان Ramaḍān) is the ninth month of the lunar Islamic calendar, which lasts 29 or 30 days according to the visual sightings of the crescent moon according to numerous biographical accounts compiled in Hadiths. It is the Muslim month of fasting, in which Muslims refrain from dawn until sunset from eating, drinking, and sexual relations.
The sawab (rewards) of fasting are many, but in this month, they are believed to be multiplied.Muslims fast in this month for the sake of demonstrating submission to God and to offer more prayers and Quran recitations.
For more: en.wikipedia.org/wiki/Ramadan
===============================================
© All Rights Reserved
Please seek my consent to publish it anywhere.
:::::::::::::: [RAZU] ::::::::::::::
ahmedjakir68@yahoo.com
jakirrazu@hotmail.com
===============================================
All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God; said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you.'
---
Frithjof Schuon
---
Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
---
Image: Kano Eitoku - Cypress Trees
Hadith :
Dari jabir r.a katanya Rasulullah s.a.w bersabda:”Perumpamaanku dengan kamu sekelian ialah bagaikan seorang yang menyalakan api. Maka serangga-serangga berterbangan menjatuhkan diri ke dalam api itu. Padahal orang tersebut telah berusaha menghalaunya. Dan aku telah mencegah kamu semua agar tidak jatuh ke dalam api tetapi kamu meloloskan (melepaskan) diri dari tanganku.”
(Muslim)
Sebaik-baik Rezeki
Hadith :
Dari Miqdam r.a, dari rasulullah s.a.w,:”Tidak ada makanan yang dimakan oleh seseorang sekali-kali tidak, yang lebih baik daripada memakan makanan hasil dari usaha tangannya sendiri. Sesungguhnya nabi Allah daud a.s makan dari hasil usaha tangan baginda sendiri.”
(Bukhari)
🇫🇷 S’appuyant sur un verset du Coran rejetant les statues des idoles et sur un hadîth accusant les faiseurs d’images de vouloir rivaliser avec Dieu, seul créateur et insuffleur de vie, certains théologiens musulmans ont condamné formellement la représentation des êtres animés. Cet interdit de la figuration, strictement appliqué pour le Coran et les ouvrages de hadîths ou de fiqh, a favorisé l’émergence des arts de la calligraphie et d’une ornementation fondée uniquement sur l’arabesque et la géométrie. Cette règle est généralement suivie , sauf exception....
.(essentiels.bnf.fr/fr/societe/spiritualites/c9241816-9f5b-...)
🇬🇧 Based on a Qur'anic verse rejecting idol statues and a hadîth accusing image-makers of competing with God, the sole Creator and Breather of life, certain Muslim theologians formally condemned the depiction of animate beings. This ban on figuration, strictly applied to the Qur'an and hadîth or fiqh works, encouraged the emergence of the art of calligraphy and ornamentation, based solely on arabesque and geometry. This rule is generally followed, with some exceptions....
🇩🇪 Gestützt auf einen Koranvers, der Götzenstatuen ablehnt, und einen Hadith, der die Bildhauer beschuldigt, Gott, dem einzigen Schöpfer und Lebensspender, Konkurrenz machen zu wollen, haben einige muslimische Theologen die Darstellung von Lebewesen ausdrücklich verurteilt. Dieses Bilderverbot, das im Koran, in den Hadithen und in den Werken des Fiqh strikt eingehalten wird, hat die Entwicklung der Kalligraphie und der Ornamentik begünstigt, die ausschließlich auf Arabesken und Geometrie beruhen. Diese Regel wird im Allgemeinen befolgt, mit einigen Ausnahmen. ....
🇪🇸 Basándose en una aleya del Corán que rechaza las estatuas de ídolos y en un hadiz que acusa a los creadores de imágenes de querer competir con Dios, único creador e insuflador de vida, ciertos teólogos musulmanes condenaron formalmente la representación de seres animados. Esta prohibición de la figuración, aplicada estrictamente al Corán y a las obras del hadiz o del fiqh, favoreció la aparición de las artes de la caligrafía y la ornamentación basadas únicamente en el arabesco y la geometría. Esta norma se sigue en general, con algunas excepciones.
🇮🇹 Basandosi su un versetto del Corano che condanna le statue degli idoli e su un hadîth che accusa i creatori di immagini di voler competere con Dio, unico creatore e ispiratore della vita, alcuni teologi musulmani condannarono formalmente la rappresentazione di esseri animati. Questo divieto di figurazione, applicato rigorosamente al Corano e alle opere hadîth o fiqh, ha favorito la nascita delle arti della calligrafia e dell'ornamento basate esclusivamente sull'arabesco e sulla geometria. Questa regola è generalmente seguita, con alcune eccezioni.
Not a day passes without a flashback of these places. Not a reminiscence goes without reliving the urge to go back again and again insha Allah.
Over 2 million Muslims will prostrate toward the direction of this House and see it for themselves over the course of next 10 days insha Allah. Their Host is none but their Creator – the Almighty of the heavens and the earth – the One Allah ‘Azza wa Jal.
May Allah Sub’hana wa Ta’ala guide and help His guests, fill their hearts with righteousness, accept their good efforts, forgive the conscious and the unconscious errors, and grant them all the Hajj Mabroor, for which His Messenger (ﷺ) has taught us, “there is no reward except Paradise”. (Jami` at-Tirmidhi 933)
These 10 days are of enormous significance for those who are not going to perform Hajj too, which can be understood from the words of Prophet Muhammad (ﷺ), “There are no days during which righteous deeds are more beloved to Allah than these days.” When his companions asked at this, “Not even Jihad in the cause of Allah?” Prophet Muhammad (ﷺ) replied, “Not even Jihad in the cause of Allah, unless a man goes out with himself and his wealth and does not bring anything back.” (Ibn Majah book 7, Hadith 1799).
Allahumma a’inni ‘ala zhikrik, wa shukrik, wa ‘husni ‘ibadatik. Amin.
Masjid al-'Haram
Prophet Muhammad, upon whom be peace, once said: "Charity is prescribed for each descendant of Adam every day the sun rises."
He was then asked: "From what do we give charity every day?"
The Prophet answered: "The doors of goodness are many...enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one's legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one's arms--all of these are charity prescribed for you."
He then said: "Even your smile for your brother is a charity."
Riwayat: Bukhari
Hadith:
Daripada Ibnu Umar R.huma katanya, bersabda Rasulullah SAW, "Orang mukmin sentiasa berada di dalam ketenangan agamanya (dengan mengharapkan rahmat Allah) selagi dia tidak menumpahkan darah secara haram (tidak pernah membunuh melainkan dengan kebenaran yang hak)".
Sempadan Ketaatan
Hadith :
Dari Ali (bin Abi Talib) r.a, katanya: “Pada suatu ketika, Rasulullah SAW mengirim sepasukan tentera (ke medan perang) dan melantik seorang lelaki menjadi komandan mereka. Satibanya di suatu tempat, komandan tersebut menyalakan api (unggun) dan memerintahkan anak buahnya melompat ke dalam unggun api tersebut. Sebahagian anak buahnya telah bersedia untuk melompat ke dalam unggun api tersebut tetapi yang lain berkata:”Kita harus lari dari api itu.” Peristiwa itu mereka laporkan kepada Rasulullah SAW. Maka beliau bersabda:”Seandainya kamu melompat ke dalam api itu kamu akan sentiasa berada di dalamnya hingga hari kiamat nanti.” Kemudian baginda bersabda pula kepada yang lain dengan lemah lembut:”Tidak wajib taat kepada perintah untuk menderhakai Allah. Taat itu hanya wajib dalam rangka menegakkan kebajikan.”
(Muslim)
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
YouTube youtube.com/c/BahareDurood
linkedin linkedin.com/in/baharedurood
This is a Hadith - Hadith is something Mohammed (PBUH) said - ...
And I have non-muslim friends so I would like to share some with you ... or anyone entres this page =)
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
YouTube youtube.com/c/BahareDurood
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
Sheikh Muhammad Naasirudden al-Albaani
The following then, are those etiquettes:
1. Kindness toward your wife when you wish to enter into her
It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadith narrated by Asmaa' bint Yazid ibn As-Sakan who said: "I beautified 'As'ishah for Allaah's Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Then, he offered it to 'Aa'ishah, but she lowered her head and felt shy. I scolded her and said to her: "Take from the hand of the Prophet." She then took it and drank some. Then, the Prophet said to her, "Give some to your companion." At that point, I said: "O Messenger of Allaah, rather take it yourself and drink, and then give it to me from your hand." He took it, drank some, and then offered it to me. I sat down and put it on my kness. Then, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Then, the Prophet said about some women who were there with me: "Give them some." But, they said: "We don't want it." (ie. we are not hungry). The Prophet said: "Do not combine hunger and fibbing!" [Ahmad and al-Humaidi. Ahmad reports it with 2 isnaads - one of which supports the other, and it is supported...]"
2. Placing your hands on your wife's head and praying for her
The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allah Most High, and pray for Allah's blessings. As in the statement of the Prophet: "When any of you marries a woman ... he should hold her forelock, mention Allah Most High, and pray for His blessings saying: "O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her." {Allaahumma innee as'aluka min khairiha wa khairi maa jabaltaha 'alaihi wa a'oodhubika min sharriha wa sharri maa jabaltaha 'alaihi} [Aboo Dawood and others. Al-Bukhari in "Af'aalul-'Ibaad", Aboo Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Aboo Ya'laa with hasan isnaad ...]
3. The praying of husband and wife together
It is desirable for the husband and wife to pray 2 rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:
First: On the authority of Abu Sa'eed Mawla Abu Asyad who said: "I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas'ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: 'No!' He said: 'Is it so?' And they said: 'Yes.' Then, I stepped forward and led the prayer though I was a slave possessed. They taught me, saying: 'When your wife comes to you, pray 2 rakaat. Then, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'" [Ibn Abi Shaibah and 'Abdur-Razzaaq]
Second: On the authority of Shaqeeq who said: "A man named Abu Hareez came and said: 'I have married a young girl, and I am afraid that she will despise me.' 'Abdullah ibn Mas'ood said to him: "Verily, closeness is from Allaah, and hatred is from Shaitaan, who wishes to make despicable that which Allaah has allowed. So, when your wife comes to you, tell her to pray behind you 2 rakaat.'" In another version of the same story, "'Abdullah went on to say: 'And say: 'O Allah give Your blessings on me in my wife, and to her in me. O Allaah join us together as long as You join us in good, and split us apart if You send to us that which is better.'" [Ibn Abi Shaibah and at-Tabaraani and 'Abdur-Razzaaq: Saheeh].
4. What to say at the time of making Love
When a Muslim man is about to enter his wife, he should always say first:
Bismillahi, Allahumma jannibnaa ash-shaitaan, wa jannib
ash-shaitaan maa razaqtanna
[In the name of Allah, O Allah, keep us away from the devil, and keep the
devil away from that which You may grant us (ie. offspring).]
About this, the Prophet said: "After that, if Allah decrees that they will have a child, the devil will never be able to harm that child". [al-Bukharee][1]
FOOTNOTE:
[Some Scholars say that children are disobedient to their parents usually because the parents forget/forgot to say the above duaa before having sex. Ed. of Salaf-us-Salih Page]
5. How he should come to her
It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes - from behind or from the front. About this Allaah revealed the following verse:
"Your wives are a tilth unto you; so approach your tilth
when or how ye will" [al-Baqarah 2:223]
There are also various hadith on this subject, of which I will give only 2:
On the authority of Jaabir who said: "The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allaah revealed the verse: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet said : "From the front or the back, as long as it is in the vagina". [Al-Bukharee and Muslim]
On the authority of Ibn 'Abbaas who said: "The Ansaar, who had been polytheists, lived with the Jews, who were people of the book. The former viewed the latter as being superior to them in knowledge, and used to follow their example in many things. The people of the book would only make love to their wives from the side, this being the most modest way for the woman, and the Ansaar had followed their example in that. These people from the Quraish, on the other hand, used to expose their women in an uncomely manner. They took pleasure in them from the front, from the back, or laid out flat. When the Makkans came to al-Madeenah at the time of the Hijrah, one of them married a woman from among the Ansaar, and began doing that with her. She disapproved of it and told him: "We used only to be approached from the side, so do that or stay away from me!" This dispute became very serious until it reached the ears of the Prophet. So Allaah, revealed the verse: "Your wives are as a tilth unto you, so approach your tilth when or how ye will;" [al-Baqarah 2:223] (ie. from the front, the back, or laid out flat). What is meant here is the entry which produces children." [Aboo Dawood, al-Haakim and others: Hasan isnaad and is supported].
6. The Prohibition of Sodomy
It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a "planting ground" can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:
First: On the authority of Umm Salama who said: "When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet> said: "No! (not any way you wish) Except in one opening! (ie. the vagina)". [Ahmad, at-Tirmidhee and others : Saheeh]
Second: On the authority of Ibn 'Abbaas who said: "'Umar ibn Al-Khattaab came to the Prophet and said: 'O Messenger of Allaah, I am destroyed!' The Prophet asked: 'And what has destroyed you, O 'Umar?' 'Umar said: `I turned my mount around last night.' (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223] and the Prophet said: "From the front and from the back, just beware of her anus and her menses". [an-Nasaa'ee in "`Ishratun-Nisaa" with hasan isnaad, at-Tirmidhee and others].
Third: On the authority of Khuzaima ibn Thaabit who said: "A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).' When the man turned to leave, the Prophet called him or ordered for him to be called back and said : "What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth - do not enter your wives in their anuses!" [as-Shaafi, al-Baihaqi and others: Saheeh]
Fourth: "Allaah does not look at one who comes to his wife in her anus". [an-Nasaa'ee: Hasan isnaad and supported in "al-'Ishrah"; at-Tirmidhee and Ibn Hibbaan].
Fifth: "Cursed are those who come to their wives in their anuses." [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].
Sixth: "Whoever has sexual intercourse with a mentruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad. [Aboo Dawood, at-Tirmidhee and others: Saheeh].
7. Making Wudhuu' between 2 acts with one's wife
When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu', based on the statement of the Prophet : "When one of you comes to his wife and then wishes to return another time, let him perform wudhuu' between the 2 times (In another version, the same wudhuu' which he performs for prayer) for verily, it will invigorate his return."[Muslim, Ibn Abi Shaibah and others].
8. Bathing is preferable
Bathing, however, is preferable to merely making wudhuu' in such situations. Abu Raafi' narrates: "That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: "Couldn't you have just bathed once (i.e. at the end)? The Prophet answered : "This way is purer, cleaner and better". [Aboo Daawood, an-Nasaa'ee: Hasan in "al-'Ishrah", and others].
9. The Bathing of Husband and Wife together
It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them:
On the authority of 'Aa'ishah (radiallahu anha) who said: "I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!' She added: `We were in a state of Janaba (i.e. the state of having slept together).'"[Al-Bukharee and Muslim].
On the authority of Mu'aawiya ibn Haida, who said: "I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?' The Prophet answered, "Guard your nakedness excpet from your wife or those whom your right hand possesses." (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allah, what about if the relatives live together with each other?' The Prophet answered : "If you can make sure that no one ever sees your nakedness, then do so." He said: `O Messenger of Allah, what about when one is alone?' The Prophet said: "Allah is more deserving of your modesty than are the people"."[Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].
10. Making Wudhuu' after Sex and before Sleeping
It is best for husband and wife not to sleep after having sex until they first perform wudhuu'. There are various hadith about this, among them:
First: On the authority of 'Aa'shah who said: "Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu' as for prayer." [Al-Bukhaaree and Muslim].
Second: On the authority of Ibn 'Umar who said: "O Messenger of Allah, should we go to sleep in a state of janaba?" The Prophet answered: "Yes, after making wudhuu." [Al-Bukhaaree and Muslim]. In another version: "Perform wudhuu' and wash your private parts, and then sleep." [Al-Bukhaaree and Muslim]. And, in another version: "Yes, you can perform wudhuu', sleep, and bathe whenever you want." [Muslim and al-Baihaqi]. And, in still another version: "Yes, and perform wudhuu' if you wish." (This last version proves that this wudhuu' is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].
Third: On the authority of 'Ammaar ibn Yaasir, the Prophet said: "There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu'." [Abu Dawood, Ahmad and others: Hasan].
11. The Ruling of this Wudhuu'
This wudhuu' is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadith narrated by 'Umar in which he asked the Prophet: "Should we go to sleep in a state of janaba?" To which the Prophet answered: "Yes, and perform wudhuu' if you wish." [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by 'Aa'ishah who said: "The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe." [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].
In another version narrated by 'Aa'ishah , she said: ""He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting." Mutarrif said: "I said to Aamir: In the month of Ramadhaan?" He said: "Yes, in Ramadhaan and in other than Ramadhaan." [Ibn Abi Shaiba, Ahmad and others: Saheeh].
12. Making Tayammum in a state of Janaba instead of Wudhuu'
It is also permissible to make Tayammum sometimes instead of wudhuu' before sleeping. This is based on a hadith of 'Aa'ishah in which she said: "When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu' or Tayammum." [Al-Baihaqi: Hasan]
13. Bathing before Sleeping is Perferable
Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: "I asked 'Ai'ishah : "What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?" She answered: "He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu' and then slept." I said: "Praise be to Allah who made things flexible."[Muslim, Ahmad and Abu `Auwaana].
14. The Prohibition of sex when She is Menstruating
It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur'an:
"They ask thee concerning women's courses. Say: They
are a hurt and a pollution: So keep away from women in
their courses, and do not approach them until they are
clean. But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for
you by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure
and clean." [Al-Baqarah, 2:222]
There are also hadith about this, among them:
First: "Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad."
Second: On the authority of Anas ibn Malik, who said: "When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:
"They ask thee concerning women's courses. Say: They are a
hurt and a pollution: so keep away from women in their courses, ...
Then the Prophet said: "Be with them in the house, and do everything except for intercourse itself." The Jews said: "This man wants to leave nothing which we do without doing something different." Then, Asyad ibn Hudair said: "O Messenger of Allah, verily the Jews says such-and-such, shoudl we not then have sexual intercourse during menstruation?" The Prophet's face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them." [Muslim, Abu 'Auwaana and Abu Daawood].
15. The Penitence of One who Has Sex during Menses
Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar's weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadith narrated by 'Abdullaah ibn 'Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: "Let him give one dinar in charity, or one half dinar." [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].
16. What is Permissible when She is on her Periods
It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this:
First: "and do everything except intercourse itself." [Muslim, Abu 'Auwaana and Aboo Daawood]
Second: On the authority of 'Aa'ishah who said: "When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her." One time she said: "... her husband can then fondle and caress her." [al-Bukhaaree, Muslims and others].
Third: On the authority of one of the wives of the Prophet who said: "When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted." [Abo Daawood: Saheeh]
17. When is it Allowed to resume Sexual Activity after Menses?
When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhuu', or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allaah's statement in the Qur'an:
"But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for you
by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure and clean."
[Al-Baqarah 2:222]
This is the position of Ibn Hazm, 'Ataa, Qatadah, al-Awzaa'ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: "All three of these are a purification - so whichever of them she uses after the cessation of her periods, then she is lawful for her husband."
The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:
"In it are men who love to be purified; and Allah loves
those who make themselves pure." [at-Tawbah 9:108]
There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings - and to do so requires a further proof.
18. The Lawfulness of Coitus Interruptus
(Withdrawl of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one's wife).
It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadith about this:
First: On the authority of Jaabir who said: "We were practising coitus interruptus, and the Qur'an was being revealed." [al-Bukhaaree and Muslim]. In another version, he said: "We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it." [Muslim, an-Nasaa'ee and at-Tirmidhee].
Second: On the authority of Abu Sa'eed al-Khudhriy, who said: "A man came to the Prophet and said: "I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide." The Prophet said: "The Jews have lied, the Jews have lied. If Allaah wished to create a child, you would not be able to prevent it." [An-Naasaa'ee in al-'Ishrah: Abu Dawood and others: Saheeh].
Third: On the authority of Jaabir, a man came to the Prophet and said: "I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me". The Prophet said: "use coitus interruptus if you like, but whatever has been ordained for her will come." After some time, the man again came to the Prophet and said: "She has become pregnant!" The Prophettold him: "I told you that whatever has been ordained for her will come." [Muslim, Abu Dawood and others].
19. It is Preferrable not to Practice Coitus Interruptus.
Not practising coitus interruptus is preferable for a number of reasons:
First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negetive points.
Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: "Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers." [Abu Dawood, an-Nasaa'ee and others: Saheeh]. This is why the Prophet once referred to it as "minor infanticide" (and not because it is forbidden as infanticide is forbidden) when asked about it saying: "That is minor infanticide". [Muslim, Ahmad and al-Baihaqi]. For this was preferable in the hadith narrated by Abu Sa'eed al-Khudhriy saying: "Coitus Interruptus was mentioned in the presence of the Prophet and he said: "Why would one of you do that? (note he did not say "let none of you do that") Allah is the Creator of every single soul." [Muslim]. In another version, he said: "You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be." [Muslim]
20. What the two Spouses should Intend with their Marriage
Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (i.e. adultery and fornication). What's more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadith of the Prohpet narrated by Abu Dharr: "Some of the companions of the Prophet said to him: 'O Messenger of Allaah, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!" The Prophet said: "Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al-Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa." The Companions said: "O Messenger of Allaah , is there a reward for one of us when he satisfies his sexual desire?" The Prophet said: "Don't you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?" They said: "Why, yes! He said: "In the same way, when he satisfies it with that which is lawful, there is for him in that a reward." [Muslim, an-Nasaa'ee in al-'Ishrah, and Ahamd].
21. What he should do the Morning After His Wedding Night
It is desireable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desireable for them to do likewise for him, as in the following hadith narrated by Anas : "The Messenger of Allaah gave a feast on the morning of his wedding night with Zainab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night." [Ibn Sa'd and an-Nasaa'ee: Saheeh].
22. The House must have a Place for Bathing
The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadith about it, among them:
First: On the authority of Jaabir who said: "The Prophet said: "Whoever believes in Allaah and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allaah and the Last Day, let him not go to the baths except with a waist-cloth. And whoever believes in Allaah and the Last Day, let him never sit at a table at which intoxicants are being circulated." [Al-Haakim, at-Tirmidhee and others: Saheeh]
Second: On the authority of Umm ad-Dardaa' who said: "I came out of the public bath and I met Allaah's Messenger who said to me: 'From where have you come O Umm Dardaa'?' I said: 'From the baths'. Then he said: "By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman." [Ahmad : Saheeh]
Third: On the authority of Abu al-Maleeh who said: "Some women from Ash-Shaam entered upon 'Aa'ishah and said: "Where are you from?" The women answered: "We are of the people of Ash-Shaam (the area of present-day Syria)." 'Aa'ishah said: "Are you perhaps from that district which allows its women to enter the public baths?" The said: "Yes". She said: "As for me, I heard the Messenger of Allaah say: "Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah." [at-Tirmidhee, Abu Dawood and others: Saheeh]
23. The Prohibition of Spreading Bedroom Secrets
It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this:
First: "Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets." [Muslim, Ibn Abi Shaiba, Ahmad and others].
Second: "On the authority of Asmaa bint Yazid who narrated "that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: "Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?" The people were silent. Then I said: "O, Yes! O Messenger of Allaah verily both the women and men do that." Then the Prophet said: "Do not do that. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!" [Ahmad: Hasan or Saheeh due to supports]
24. The Obligation of a Wedding Feast
The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to 'Abur-Rahman ibn 'Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said: "When 'Ali sought the hand of Faatimah (the Prophet's daughter) in marraige, he said that the Prophet said: "A wedding (and in another version "a bridegroom") must have a feast." The narrator said: "Sa'ad said: '(a feast) of a sheep.' Someone else said: 'Of such and such a quantity of corn." [Ahmad and at-Tabaraani: Its isnaad is acceptable as al-Haafiz Ibn Hajr says in Fathul-Baaree: 9/188]
25. The Sunnah of the Wedding Feast
The following should be observed with regard to the wedding banquet:
First: It should be held ('aqb - Fathul Baaree: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: "The Prophet entered upon his wife and sent me to invite some men for food." [al-Bukhaaree and al-Baihaqi]. Also on the authority of Anas, he said: "The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days." [Abu Ya'laa and others: Hasan].
Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: "Do not be the friend of any except believers, and have only the pious eat your food." [Abu Dawood, at-Tirmidhee and others: Saheeh].
Third: If one is able, he should have a feast of one or more sheep. Based on the following hadith, Anas said: "Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa'ad ibn Ar-Rabee' al-Ansaariy as his brother. Sa'ad took him to his house, called for food, and they both ate. The Sa'ad said: "O my brother, I am the wealthiest of the people of al-Madeenah (in another version: "... of the Ansaar"), so look to half of my property and take it (in another version: "... and I will divide my garden in half"). Also, I have two wives (and you, my brother in Allaah, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her." 'Abdur-Rahmaan said: "No, by Allaah, may Allah bless you in your family and your property. Show me the way to the market-place."And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening , he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: "What is this?" He said: "O Messenger of Allaah, I have married a woman among the Ansaar." The Prophet answered: "What did you give her for her dowry?" He answered: "The weight of five dirhams in gold." Then, the Prophet said: "May Allaah bless you, give a feast if only with one sheep." 'Abdur-Rahmaan said: "I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it." Anas said: "I saw after his death that each of his wives inherited one hundred thousand Dinars." [Al-Bukhaaree, an-Nasaa'ee and others].
Also on the authority of Anas he said: "I never saw the Prophet sponsor such a wedding feast as the one he gave for Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more." [Al-Bukhaaree, Muslim and others].
26. Wedding Feasts can be give with Other than Meat
It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadith narrated by Anas: "The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya . Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill." [Al-Bukhaaree, Muslim and others].
27. Participation of the Wealthy in the Feast with their Wealth
It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet's marriage to Safiya: "Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridgegroom. Then he said: "Whoever has something, let him bring it." (In another version, he said "Whoever has an excess of provisions, let him bring it.") Anas continues: "And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet." [Al-Bukhaaree, Muslims and others].
MattPope123: AnishUKIP hadith falls in 3 categories. Sahih (authentic) Hasan (weak) and Da'if (fabricated). All Bukhari, Muslim & Abu Dawud… (via Twitter twitter.com/Luandrew169/status/768138443134230531)
'WOMEN, PERFUMES AND PRAYER': these three things, according to a famous hadith, 'were made worthy of love' to the Prophet; and this symbolism provides us with a concise doctrine of the outward reverberations of the love of the Inward.
Woman, synthesizing in her substance virgin nature, the sanctuary and spiritual company, is for man what is most lovable; in her highest aspect, she is the formal projection of merciful and infinite Inwardness in the outward; and in this regard she assumes a quasi-sacramental and liberating function.
As for 'perfumes,' they represent qualities or beauties that are formless, exactly in the same way as music; that is to say that side by side with the formal projection of Inwardness, there exists also a complementary formless projection, symbolized, not by visual or tangible qualities, but by auditory and olfactory ones; perfumes are silent music.
As for 'prayer’, the third element mentioned in the hadith, its function is precisely to lead from outward to Inward, and it both consecrates and transmutes the qualitative elements of the outward realm; from this it may be seen that the ternary comprised in the saying of Muhammad, far from being of an astonishing arbitrariness and a shocking worldliness (as is believed by those who have no idea either of Oriental symbolism in general or of the Islamic perspective in particular) provides on the contrary a doctrine which is entirely homogeneous, and which is founded, not on the moral or ascetical alternative, but on the metaphysical transparency of things.
The nature of the three elements of the ternary can be further delineated with the help of the notions -enumerated in the corresponding order- of 'beauty; 'love' and 'sanctity': it is beauty and love that reflect the Inward in the outward world, and it is sanctity, or the sacred, which establishes the bridgein both directions -between the outward and inward planes.
All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism
and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God’, said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you’.
These considerations (or even simply the notion of the 'love of God’) lead us to a related question, that of the Divine Person in relation to our capacity for love: what, it may be asked, is the meaning of the masculine character attributed to God by the Scriptures, and how can man (the male) accord all his love, naturally centered on woman, on a Divine Person who seems to exclude femininity?
The answer to this is that the masculine character of God in Semitic monotheism signifies, not that the Divine Perfection could possibly exclude the feminine perfections (which is unthinkable), but simply that God is totality and not part, and this totality has its image, precisely, in the human male, whence his priority with regard to woman (a priority which in other respects is either relative or nonexistent).
It is indeed important to understand that the male is not totality in the same way that God is, and likewise that woman is not 'part' in an absolute manner, for each sex, being equally human, shares in the nature of the other.
If each of the sexes constituted a pole, God could neither be masculine nor feminine, for it would be an error of language to reduce God to one of two reciprocally complementary poles; but if, on the contrary, each sex represents a perfection, God cannot but possess the characteristics of both – active perfection, however, always having priority over passive perfection.
Whether one likes it or not, in Christianity the Blessed Virgin assumes the function of the feminine aspect of the Divinity, at least in practice, and in spite of every theological precaution; however, this observation, far from being a cause of reproach in the eyes of the writer, has on the contrary for him the most positive meanings.
In Islam it is sometimes said that man has a feminine character in relation to God; but from another point of view, the doctrine of the Divine Names implies that the Divinity possesses all conceivable qualities, and if we see in the perfect woman certain qualities which are proper to her, she cannot have them except in so far as they are a reverberation of the corresponding Divine Qualities ...
(Frithjof Schuon: Dimensions of Islam - Woman and lnteriorization)
A scene that caught my eye as I was waiting to get off the boat.
The Statue of Liberty is a UNESCO World Heritage site.
Nilai Seorang Manusia
Hadith :
Rasulullah s.a.w bersabda, maksudnya:
“Sesungguhnya Allah S.W.T tidak memandang kepada rupa paras dan harta benda kamu tetapi Allah hanya memandang kepada niat hati dan amalan-amalan kamu.”
Riwayat Muslim
Maksud Hadith : "Tidak ada daripada binatang yang mempunyai perut lalu kamu memberinya sesuap makanan maka balasan pahala sedekah keatas kamu"
Yashica Mat 124G
Yashinon 80mm ƒ/3.5
Pasir Panjang, Kuala Terengganu, MY.
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
YouTube youtube.com/c/BahareDurood
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
YouTube youtube.com/c/BahareDurood
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
YouTube youtube.com/c/BahareDurood
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
YouTube youtube.com/c/BahareDurood
Google+ google.com/+BahareDurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
The Black Stone (called الحجر الأسود al-Hajr e Aswad in Arabic) is a Muslim relic, which according to Islamic tradition dates back to the time of Adam and Eve. Historical research claims that the Black Stone marked the Kaaba as a place of worship during pre-Islamic pagan times.[1] It is the eastern cornerstone of the Kaaba, the ancient stone building towards which Muslims pray, in the center of the Grand Mosque in Mecca, Saudi Arabia.[2] The Stone is a dark rock, polished smooth by the hands of millions of pilgrims, that has been broken into a number of fragments cemented into a silver frame in the side of the Kaaba. Although it has often been described as a meteorite, this hypothesis is still under consideration.[3]
Muslim pilgrims circle the Kaaba as part of the Tawaf ritual of the Hajj. Many of them try, if possible, to stop and kiss the Black Stone, emulating the kiss that Islamic tradition records that it received from the Prophet Muhammad.[4] If they cannot reach it, they point to it on each of their seven circuits around the Kaaba.[5]
Contents [hide]
1 Physical description
2 History and tradition
3 Ritual role
4 Scientific origins
5 Notes
6 References
7 External links
[edit] Physical description
The Black Stone, surrounded by its silver frame and the black cloth kiswah on the Kaaba in Mecca.The Black Stone consists of a number of fragments held together by a silver frame, which is fastened by silver nails to the Stone.[6] Some of the smaller fragments have been cemented together to form the seven or eight fragments visible today. The Stone's exposed face measures about 20 centimetres (7.9 in) by 16 centimetres (6.3 in). Its original size is unclear; its recorded dimensions have changed considerably over time, as the stone has been remodelled. In the 10th century, an observer described it as being one cubit (slightly over 2 feet (0.61 m) long). By the early 17th century, it was recorded as measuring 1.5 yards (1.4 m) by 1.33 yards (1.22 m). According to Ali Bey in the 18th century, it was 42 inches (110 cm) high, and Muhammad Ali reported it as being 2.5 feet (0.76 m) long by 1.5 feet (0.46 m) wide.[3]
The Black Stone was first described in Western literature in the 19th and early 20th centuries by European travelers in Arabia, who visited the Kaaba in the guise of pilgrims. Swiss traveler Johann Ludwig Burckhardt visited Mecca in 1814, and provided a detailed description in his 1829 book Travels in Arabia:
It is an irregular oval, about seven inches in diameter, with an undulating surface, composed of about a dozen smaller stones of different sizes and shapes, well joined together with a small quantity of cement, and perfectly well smoothed; it looks as if the whole had been broken into as many pieces by a violent blow, and then united again. It is very difficult to determine accurately the quality of this stone which has been worn to its present surface by the millions of touches and kisses it has received. It appeared to me like a lava, containing several small extraneous particles of a whitish and of a yellow substance. Its colour is now a deep reddish brown approaching to black. It is surrounded on all sides by a border composed of a substance which I took to be a close cement of pitch and gravel of a similar, but not quite the same, brownish colour. This border serves to support its detached pieces; it is two or three inches in breadth, and rises a little above the surface of the stone. Both the border and the stone itself are encircled by a silver band, broader below than above, and on the two sides, with a considerable swelling below, as if a part of the stone were hidden under it. The lower part of the border is studded with silver nails.[7]
Visiting the Kaaba in 1853, Sir Richard Francis Burton noted that:
The colour appeared to me black and metallic, and the centre of the stone was sunk about two inches below the metallic circle. Round the sides was a reddish brown cement, almost level with the metal, and sloping down to the middle of the stone. The band is now a massive arch of gold or silver gilt. I found the aperture in which the stone is, one span and three fingers broad.[7]
Ritter von Laurin, the Austrian consul-general in Egypt, was able to inspect a fragment of the Stone removed by Muhammad Ali in 1817 and reported that it had a pitch-black exterior and a silver-grey, fine-grained interior in which tiny cubes of a bottle-green material were embedded. There are reportedly a few white or yellow spots on the face of the Stone, and it is officially described as being white with the exception of the face.[3]
[edit] History and tradition
A 1315 illustration from the Jami al-Tawarikh, inspired by the Sirah Rasul Allah story of Muhammad and the Meccan clan elders lifting the Black Stone into place.[8]The Black Stone, in Muslim belief, has its origins since the time of Adam. According to the Hadith, "it descended from Paradise whiter than milk, but the sins of the sons of Adam made it black".[9] According to belief, an angel spoke to the great prophet Abraham, and told him to institute the rite of the stone in the Pilgrimage at Mecca.[10]
The Black Stone was revered well before the preaching of Islam by Muhammad. By the time of Muhammad, it was already associated with the Kaaba, a pre-Islamic shrine that was revered as a sacred sanctuary and a site of pilgrimage. In her book, Islam: A Short History, Karen Armstrong asserts that the Kaaba was dedicated to Hubal, a Nabatean deity, and contained 360 idols which either represented the days of the year, or were effigies of the Arabian pantheon. The Semitic cultures of the Middle East had a tradition of using unusual stones to mark places of worship, a phenomenon which is reflected in the Hebrew Bible as well as the Qur'an.[11] A "red stone" was for the deity of the south Arabian city of Ghaiman, and there was a "white stone" in the Ka'ba of al-Abalat (near the city of Tabala, south of Mecca). Worship at that time period was often associated with stone reverence, mountains, special rock formations, or distinctive trees.[12] The Kaaba marked the location where the sacred world intersected with the profane, and the embedded Black Stone was a further symbol of this as an object that linked heaven and earth.[13]
Islamic tradition holds that the Stone fell from Heaven to show Adam and Eve where to build an altar, which became the first temple on Earth. Muslims believe that the stone was originally pure and dazzling white, but has since turned black because of the sins of the people.[14] Adam's altar and the stone were said to have been lost during Noah's Flood and forgotten. Ibrahim was said to have later found the Black Stone at the original site of Adam's altar when the angel Jibrail revealed it to him.[11] Ibrahim ordered his son Ismael - who was an ancestor of Muhammad - to build a new temple, the Kaaba, in which to embed the Stone.
Muhammad is credited with setting the Black Stone in place in the wall of the Kaaba. A story found in Ibn Ishaq's Sirah Rasul Allah tells how the clans of Mecca renovated the Kaaba following a major fire which had partly destroyed the structure. The Black Stone had been temporarily removed to facilitate the rebuilding work. The clans could not agree on which one of them should have the honour of setting the Black Stone back in its place. They decided to wait for the next man to come through the gate and ask him to make the decision. That individual happened to be the 35-year-old Muhammad, five years before his prophethood. He asked the elders of the clans to bring him a cloth and put the Black Stone in its centre. Each of the clan leaders held the corners of the cloth and carried the Black Stone to the right spot. Then Muhammad himself set the stone in place, satisfying the honour of all of the clans.[15]
The Stone has suffered desecrations and significant damage over the centuries. It is said to have been struck and smashed to pieces by a stone fired from a catapult during the Umayyad siege of Mecca in 756. The fragments were rejoined by 'Abd Allah ibn Zubayr using a silver ligament.[15] In January 930 it was stolen by the Qarmatians, who carried the Black Stone away to their base in Hajar (modern Bahrain). According to Ottoman historian Qutb al-Din, writing in 1857, Qarmatian leader Abu Tahir al-Qarmati set the Black Stone up in his own mosque, the Masjid al-Dirar, with the intention of redirecting the Hajj away from Mecca. However, this failed, and pilgrims continued to venerate the spot where the Black Stone had been.[16]
According to historian Al-Juwayni, the Stone was returned twenty-three years later, in 952. The Qarmatians held the Black Stone for ransom, and forced the Abbasids to pay a huge sum for its return. It was wrapped in a sack and thrown into the Friday Mosque of Kufa, accompanied by a note saying "By command we took it, and by command we have brought it back." Its abduction and removal caused further damage, breaking the stone into seven pieces.[11][17][18] Its abductor, Abu Tahir, is said to have met a terrible fate; according to Qutb al-Din, "the filthy Abu Tahir was afflicted with a gangrenous sore, his flesh was eaten away by worms, and he died a most terrible death."[16]
The Stone has been subjected to other indignities during its history. In the 11th century, a man allegedly sent by the Fatimid Caliph Al-Hakim bi-Amr Allah attempted to smash the Black Stone, but was killed on the spot, having caused only slight damage.[16] In 1674, according to Johann Ludwig Burckhardt, someone smeared the Black Stone with excrement so that "every one who kissed it retired with a sullied beard". The Shi'ite Persians were suspected of being responsible and were the target of curses from other Muslims for centuries afterwards, though explorer Sir Richard Francis Burton doubted that they were the culprits; he attributed the act to "some Jew or Greek, who risked his life to gratify a furious bigotry."[19]
[edit] Ritual role
Muslim pilgrims jostle for a chance to kiss the Black Stone; if they are unable to kiss the stone because of the crowds, they can point towards the stone on each circuit with their right hand. In each complete circuit a person says "In the name of God, God is Great, God is Great, God is Great and praise be to God". Once people have kissed the stone a guard stands ready to push them away.The Black Stone plays an important role in the central ritual of the Hajj, when pilgrims must walk seven times around the Kaaba in a counter-clockwise direction. They attempt to kiss the Black Stone seven times, once for each circumambulation of the Kaaba, emulating the actions of Muhammad. In modern times, large crowds make it practically impossible for everyone to kiss the stone, so it is currently acceptable for pilgrims to simply point in the direction of the Stone on each of their circuits around the building. Some even say that the Stone is best considered simply as a marker, useful in keeping count of the ritual circumambulations (tawaf) that one has performed.[20] Its black color is deemed to symbolize the essential spiritual virtue of detachment and poverty for God (faqr) and the extinction of ego required to progress towards God (qalb).[11]
Islam strictly prohibits idolatry. Muslims believe that the Stone's role in hajj is simply representative and symbolic nature, not related to belief in the stone itself as having any special power. A well-known hadith records that, when second Caliph Umar ibn al-Khattab (580-644) came to kiss the Stone, he said in front of all assembled: "No doubt, I know that you are a stone and can neither harm anyone nor benefit anyone. Had I not seen Allah's Messenger [Muhammad] kissing you, I would not have kissed you."[21] Most Muslims follow the example of Umar: they pay their respects to the Stone in a spirit of trust in Muhammad, not with any inherent belief in the Stone. This, however, does not indicate their disrespect to the Black Stone, but their belief that harm and benefit are in the hands of God, and nothing else. Muhammad Labib al-Batanuni, writing in 1911, commented that the pre-Islamic practice of venerating stones (including the Black Stone) arose not because such stones are "sacred for their own sake, but because of their relation to something holy and respected." [22]
In recent years, however, literalist views of the Black Stone have emerged. A small minority accepts as literally true an allegorical hadith which asserts that "the Stone will appear on the Day of Judgement (Qiyamah) with eyes to see and a tongue to speak, and give evidence in favor of all who kissed it in true devotion, but speak out against whoever indulged in gossip or profane conversations during his circumambulation of the Kaaba".[22]
Writing in Dawn in Madinah: A Pilgrim's Progress, Muzaffar Iqbal described his experience of venerating the Black Stone during a pilgrimage to Mecca:
At the end of the second [circumabulation of the Kaaba], I was granted one of those extraordinary moments which sometimes occur around the Black Stone. As I approached the Corner the large crowd was suddenly pushed back by a strong man who had just kissed the Black Stone. This push generated a backward current, creating a momentary opening around the Black Stone as I came to it; I swiftly accepted the opportunity reciting, Bismillahi Allahu akbar wa lillahi-hamd ["In the name of God, God is great, all praise to God"], put my hands on the Black Stone and kissed it. Thousands of silver lines sparkled, the Stone glistened, and something stirred deep inside me. A few seconds passed. Then I was pushed away by the guard.[23]
[edit] Scientific originsThe nature of the Black Stone has been much debated. It has been described variously as basalt stone, an agate, a piece of natural glass or — most popularly — a stony meteorite. Paul Partsch, the curator of the Austro-Hungarian imperial collection of minerals, published the first comprehensive history of the Black Stone in 1857 in which he favoured a meteoritic origin for the Stone. Robert Dietz and John McHone proposed in 1974 that the Black Stone was actually an agate, judging from its physical attributes and a report by an Arab geologist that the Stone contained clearly discernable diffusion banding characteristic of agates.[3] A significant clue to its nature is provided by an account of the Stone's recovery in 951 AD after it had been stolen 21 years earlier; according to a chronicler, the Stone was identified by its ability to float in water. If this account is accurate, it would rule out the Black Stone being an agate, basalt lava or stony meteorite, though it would be compatible with it being glass or pumice.[6]
Elsebeth Thomsen of the University of Copenhagen proposed a different hypothesis in 1980. She suggested that the Black Stone may be a glass fragment from the impact of a fragmented meteorite that fell some 6,000 years ago at Wabar, a site in the Rub' al Khali desert some 1,100 km east of Mecca. The craters at Wabar are notable for the presence of blocks of silica glass, fused by the heat of the impact and impregnated by beads of nickel-iron alloy from the meteorite (most of which was destroyed in the impact). Some of the glass blocks are made of shiny black glass with a white or yellow interior and gas-filled hollows, which allow them to float on water. Although scientists did not become aware of the Wabar craters until 1932, they were located near a caravan route from Oman and were very likely known to the inhabitants of the desert. The wider area was certainly well-known; in ancient Arabic poetry, Wabar or Ubar (also known as "Iram of the Pillars") was the site of a fabulous city that was destroyed by fire from the heavens because of the wickedness of its king. If the estimated age of the crater is accurate, it would have been well within the period of human habitation in Arabia and the impact itself may have been witnessed.[6] However, a recent (2004) scientific analysis of the Wabar site suggests that the impact event happened much more recently than first thought and might have occurred only within the last 200–300 years.[24] The meteoritic hypothesis is now seen as doubtful, and the British Natural History Museum suggests that it may be a pseudometeorite, i.e., a terrestrial rock mistakenly attributed to a meteoritic origin.[25]
"No man is a true believer unless he desireth for his brother that which he desireth for himself."
(Azizullah, Hadith 150)
Of course it is pretentious to claim that we are true believers however I think that there are no better words than this quote by Prophet Muhammad in order to explain the relationship that I am sharing with mere bhai (my brother in Hindi).
This universal moral principle is called "The Golden Rule".
I took this picture of my brother Manish in front of Aurangzeb Mosque where there is a terrace over the Ganges with an amazing view of Varanasi (Benaras).
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
YouTube youtube.com/c/BahareDurood
Google+ google.com/+BahareDurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood
Berusaha Mencari Rezeki
Hadith :
Rasulullah s.a.w bersabda, maksudnya:“Meraka yang mencari harta dunia (kekayaan ) dengan jalan yang halal dan menahan dirinya dari meminta-minta (tidak menjadi pengemis ) dan berusaha mencari nafkah untuk keluarganya serta belas kasihan, kasih sayang terhadap jiran tetangganya, nescaya di hari kiamat kelak ia akan berjumpa dengan Allah dengan mukanya berseri-seri seperti bulan purnama pada waktu malam.”
Riwayat At-Tabrani
Stay connected with us!
Visit : bahar-e-durood.blogspot.com
YouTube youtube.com/c/BahareDurood
Facebook facebook.com/BahareDurood
Twitter twitter.com/BahareDurood
Instagram instagram.com/baharedurood
Pinterest pinterest.com/baharedurood
Tumblr baharedurood.tumblr.com
linkedin linkedin.com/in/baharedurood