Keep a positive attitude.

Since 1986, University of Kentucky scientist David Snowdon has been
studying 678 nuns hoping to discover secrets of the brain. In
particular, what happensto the brain as we age. His findings, known as
the Nun Study , have shedsome light on how to livea mentally active
life wellinto old age. One of his findings is that a positiveemotional
state at an early age might help ward off disease and even prolong
life. In fact, there is a growing body of literature that shows
acorrelation between a person's attitude and their physical health,
mental health, and longevity.

Stop smoking

Dr. Rippe, whom we previously mentioned, also admonishes that if
you're in your 50's and you smoke, you are cutting off seven years
ofyour life. In addition to accelerating the aging process, smoking
wrinkles skin and makes you look old beyond your years.

Hawa Mahal - INDIA

Location: This monument is located in Jaipur, Rajasthan.
Built In: 1799
Built By: Maharaja Sawai Pratap Singh
How to Reach: Hawa Mahal can be easily reached from anywhere in
Jaipur, since it is a very famous landmark.
Jaipur is synonymous with Hawa Mahal. This beautiful monument of India
was built by Maharaja Sawai Pratap Singh in the year 1799. Also known
as the Palaceof Winds, this beautiful monument is the landmark of
Jaipur. The monument is five stories high and the front of themonument
is delicately carved with beautiful motifs. It provides an outstanding
example of Rajput style of architecture. Hawa Mahal is not exactly a
palace but a screen of superbly sculpted windows that look like the
front of a palace. It was built for the royal ladies of Rajasthan who
wanted to view the busycity life from inside a veil. Read on about
Hawa Mahal of Rajasthan.
The structure comprises of 953 beautiful windows made out of pink
sandstone. These windows are known as"Jharokhas" and are built in a
way that it resembles a honeycomb.Behind every window is a small
chamber meant for sitting comfortably and viewing the busy city life.
The palace is called Hawa Mahal because these small windows allow
natural circulation of air, thus allowing ventilation from all parts
of the palace.
The monument is visited by scores of tourists every year, both local
and foreign who are completely mesmerized by the sheer magnitude and
elegance of this monument. The best time to view this monument is
early morning during sunrise when it looks exceptionally gorgeous. The
upper floors of the palace can be reached by climbing the narrow
ramps. There are no stairs inside the Hawa Mahal.
The palace is now maintained by the Archaeological Department. There
is a small museum located in the premises of Hawa Mahal that houses
ancient artifacts related to the Rajput lifestyle. This beautiful pink
sandstone structure is a must see if you are visiting Jaipur. It is
located right in the center of the city and can be easily reached from
anywhere in Jaipur. You can always hire an auto or a taxi to get to
this famous monument.

Free Muslim Women

If the media and its ensuing stereotypes are to be believed then Islam
does not have very much to offer women, except for a life of misery,
oppression and slavery. However, if one bothers to look closely at
Islam then it has an abundanceto offer men and women alike.
There is little doubt that many Muslim women are subject to abuse and
subjugation - without making sweeping generalizations, many women in
some so called Muslim lands are denied the rights given to them by
Islam - rights to which they are entitled as human beings and as
women. However we must separate Muslims from Islam; we must separate
theory from practice. In Islam this separation is possible - Islamic
legislation has given women unprecedented status, even if Muslims did
not always live up to these amazing standards.
Let us take a quick look at some of the rights of women in Islam,
comparing them with some of the legislation relating to women in
Britain:
Education
Considered by many these days as a basic human right, in Islam both
men and women are duty bound to seek education for the Prophet
Muhammad said:"The search for knowledge is a duty on every Muslim."
(Bukhari) So, while there were no places at British Universities until
the late 1870s (Ox. Ill. His. Brit. p493), there have been records of
Islamic Universities with women students throughout the history of
Islam: Nafisah was an early 8th century hadith scholar and the great
jurist Shafi participated in her circle at Al-Fustat. Shaika Shuhuda
another 8th century scholar was a lecturer at Baghdad University - the
Oxford and Cambridge of its time. Nazhun was a 12th century scholar
and of course we cannot forget Ayesha, the wife of the Prophet who in
the 7th century was one of the greatest relaters of hadith.
So, whilst Muslim women were attending universities and were lecturers
and scholars in the 8th century, 80% of London Women and 100% of East
Anglican women were illiterate in 1640 - figures taken fromA. Fraser
page 129 and D. Cressy page 178.
Political Participation
Women in the UK managed to gain the right to vote in 1918, but that
was only for women over thirty. They did not manage to gain full
voting rights equal with men until 1928. These gains were not achieved
easily though - to gain the vote the Suffragettes marched, rallied,
chainedthemselves to railings, went on hunger strike and eventually
one of them jumped in front of the Royal Horse on Derby Day. Muslims
women however each had the right to give or not to give their
allegiance from the beginning - andthis right was given themwithout
them having to march, rally, not eat or jump in front of a horse.
Property
Up until 1801 British women did not have the right to own anything -
not even themselves. For up until this time a husband had the right to
sell his wife. In Sweden in 1984 a man was entitled to half his wife's
earnings. Islam though has allowed women to own their own property
from the outset. Everything a woman earns belongs to her. Sheis not a
chattel to be bought and sold, but rather an individual human being,
responsible to no one forher income except for God. A married woman
may remind her husband:"What's his is theirs, what's hers is her own!"
It would be easy to go onwith a list of the rights ofwomen in Islam -
but how does Islam really benefit women?
Islam has given women the right to be themselves! They are equal
before God - on theDay of Judgment they will be answerable as
individuals and cannot say "my husband told me to do it", "my, father,
brother, uncle - led me astray". Nor will they be treated unfairly
because they are women - women have souls in Islam - and there has
never been any debate about that in Islamic history unlike in
Christianity!
Islam offers to women, asit does to men, a belief inGod, and this
upholds everything. Belief in the Creator gives life a wholeness, and
a balance, for it means thatwe do not look at everything in the short
term - the intrinsic wholeis this world and the Hereafter. This belief
in God, this taqwa - God consciousness - thus shapes everything in
Islam.
Men and women in Islam are protecting friends of one another; they are
garments of each other hiding each other's faults. The Qur'an says:
"Verily, for all men and women who have surrendered themselves unto
God, and all believing men and believing women, and allmen and women
who are true to their word, and all men and women who are patient in
adversity, and all men and women who humble themselves before God, and
all men and women who give in charity, and all self-denying men and
self-denying women, andall men and women who are mindful of their
chastity, and all men and women who remember God unceasingly: for all
of them has God readied forgiveness of sins and a mighty reward"
(Surah 33: verse 35).
This verse offers women so much; it offers them paradise on the basis
of their own actions. It demands of them good character, tells both
men AND women to be active; and instills in them the sense of
individual responsibility.
So, Islam offers to women, as it offers to men - paradise as a reward,
it offers a complete picture which considers both this worldand the
hereafter - built solidly upon the foundation of a believe in The
Creator. A relationship with one's Creator brings untold peace - for
men and for women.
Islam allows women to know themselves as they are. Thus in Islam
womenare equal to men, but they are not the same. Men and women are
equal before God - they are the protecting friends of one another,
they are garments of oneanother, hiding one another's faults; but they
are not the same. In Islam- imitation is not liberation.
Women are not men - an obvious statement, but one which is often
overlooked. Islam offers a balance - which can be seen if one looks to
nature - black and white, up and down, day and night etc. etc. Two
halves to form a whole. Balance is absolutely vital. But, after the
industrial revolution women and men are becoming more and more alike.
Men havebecome cogs in the system. Women have alsobeen pulled into the
consumerism of an industrialized society andhave been forced into the
work place, but still receive no help at home -a recent study showed
that 9 out of 10 men were not 'New Men' and did not help out at home
(The Times, Nov. 1995).
Western society has ignored the balance and told women that for them
to have status they must achieve what men achieve. Western society has
created a new image for women based on the male - and this is very
objectionable. Rather than highlighting her individual strengths, she
is told to compete according to male criteria in order to have value.
But she is not given any help to cope with her additional
responsibilities. "Work, have a career to achieve status - but we will
not provide crhche facilities, or time off during school holidays." We
are now facing a situation where, as the President of Bosnia, Alija
Ali Izebegovic, said:
"Modern civilization has disgraced motherhood... It has preferred the
calling of a salesgirl, model, teacher of other people's children,
secretary, cleaning woman and so on to that of mother. It has
proclaimed motherhood to be slavery and promised to free women from
it." (Islam Between East and West p.144-145)
So, we have put down the feminine and are saying: 'masculine criteria
is the best, indeed only thing to judge by, feminine criteria is
second class - useless'.
But in Islam both are equal, but they are different. So in Islam we do
not have the situationwhere: -the logical is perceived as better than
the lateral; the firm is perceived as better than the tender; the
analytical is perceived as better than the intuitive. In Islam women
do not say:"I'm only a housewife" - Where did this ONLY come from? -
It came from taking the masculine criteria as best.Why is being in the
rat-race superior to being a mother? Because we see the masculine as
superior to the feminine. Where is the spirit of the Malcolm X (Malik
El Shabazz) quote:
"If you educate a man you educate one person; if you educate a woman
you educate and liberate a nation".
Women in Islam of coursehave a role beyond that of motherhood - one
does not spend 25 years preparing for and another 25 years recovering
from motherhood - but the point is do not demean motherhood; and do
not demean and belittle the feminine. Islam offers to women pride in
the feminine. The equal but different roles of men and women in Islam
haveto be understood, and in understanding - individuals can be
themselves, and thus finda balance and true happiness.
And this peace and security allows and gives room for the development
of a woman's potential based on her own strengths.

THE STATUS OF WOMAN IN ISLAM - As a wife:

As a wife:
The Qur'an clearly indicates that marriage issharing between the
twohalves of the society, and that its objectives, besideperpetuating
human life, are emotional well-beingand spiritual harmony. Itsbases
are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from
yourselves that you may find rest, peace of mind in them, and He
ordainedbetween you love and mercy. Lo, herein indeed are signs for
people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone
without their consent.
Ibn Abbas reported that agirl came to the Messenger of God, Muhammad
(P.), and she reported that her father had forced her to marry without
her consent. The Messenger of God gave her the choice . . . (between
accepting the marriage or invalidating it). (Ibn Hanbal No. 2469).In
another version, the girl said: "Actually I accept this marriage but
Iwanted to let women know that parents have no right (to force a
husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of
marriage, it was specifically decreed that woman has the full right to
her Mahr, a marriage gift, which is presented to her by her husband
and is included in the nuptial contract, and thatsuch ownership does
not transfer to her father or husband. The concept of Mahr in Islam is
neither an actual or symbolic price for the woman, as was the case in
certain cultures, but rather it is a gift symbolizing love and
affection.
The rules for married life in Islam are clear and in harmony with
upright human nature. In consideration of the physiological and
psychological make-up ofman and woman, both have equal rights and
claims on one another, except for one responsibility, that of
leadership. This is a matter which is natural in any collective life
and which is consistent with the nature of man.
The Qur'an thus states:
"And they (women) have rights similar to those (of men) over them, and
men are a degree above them." (Qur'an 2:228).
Such degree is Quiwama (maintenance and protection). This refers
tothat natural difference between the sexes whichentitles the weaker
sex toprotection. It implies no superiority or advantage before the
law. Yet, man's role of leadership in relation to his family does not
mean the husband's dictatorship over his wife. Islam emphasizes the
importance of taking counsel and mutual agreement in family decisions.
The Qur'an gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent
and (after) consultation, there is no blame on them..." (Qur'an 2:
233).
Over and above her basic rights as a wife comes the right which is
emphasized by the Qur'an and is strongly recommended by the Prophet
(P); kind treatment and companionship.
The Qur'an states:
"...But consort with them in kindness, for if you hate them it may
happen that you hate a thing wherein God has placed much good."
(Qur'an 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you
to my family.
The most perfect believers are the best in conduct and best of you are
those who are best totheir wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their
husbands (because they beat them)- - those (husbands) are not the best
of you.
As the woman's right to decide about her marriage is recognized, so
also her right to seek an end for an unsuccessful marriage is
recognized. To provide for the stability of the family, however, and
in order to protect it from hasty decisions under temporary emotional
stress, certain steps and waiting periods should be observed by men
and women seeking divorce. Considering the relativelymore emotional
nature of women, a good reasonfor asking for divorce should be brought
before the judge. Like the man, however, the woman can divorce her
husband with out resorting to the court, if the nuptial contract
allows that.
More specifically, some aspects of Islamic Law concerning marriage
anddivorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossiblefor
any reason, men are still taught to seek a gracious end for it.
The Qur'an states about such cases:
When you divorce women, and they reach their prescribed term, then
retain them in kindness and retain themnot for injury so that you
transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and
33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His
motherbears him in weakness upon weakness..." (Qur'an 31:14) (See also
Qur'an 46:15, 29:8).
Moreover, the Qur'an has a special recommendation for the good
treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you
bekind to your parents. . ." (Qur'an 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good
company? The Prophet (P) said, Your mother. Theman said then who else:
The Prophet (P) said, Your mother. The man asked, Then who else? Only
then did the Prophet(P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of
mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).
"It is the generous (in character) who is good to women, and it is the
wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam
and after it (even aslate as this century), the right of independent
ownership. According to Islamic Law, woman's right to her money, real
estate, or other properties is fully acknowledged. This rightundergoes
no change whether she is single or married. She retains her full
rights to buy, sell, mortgage or lease any or all her properties. It
is nowhere suggested in the Law that a woman is a minor simply because
she is a female. It is also noteworthy that such right applies to her
properties before marriage as well as to whatever she acquires
thereafter.
With regard to the woman's right to seek employment it should be
stated first that Islam regards her role in society as a mother and
awife as the most sacred and essential one. Neither maids nor
baby-sitters can possibly take the mother's place as the educator of
an upright, complex free, and carefully-reared children. Such a noble
and vital role, which largely shapes the future of nations, cannot be
regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking
employment whenever there is a necessity for it, especiallyin
positions which fit her nature and in which society needs her most.
Examples of these professions are nursing, teaching (especially for
children), and medicine. Moreover, there is no restriction on
benefiting from woman's exceptional talent in any field. Even for the
position of a judge, where there may be a tendency to doubt the
woman's fitness for the post due to her more emotional nature, we find
early Muslim scholarssuch as Abu-Hanifa and Al-Tabary holding there
isnothing wrong with it. Inaddition, Islam restored to woman the right
of inheritance, after she herself was an object of inheritance in some
cultures. Her share is completely hers and no one can make any claim
on it, including her father and her husband.
"Unto men (of the family)belongs a share of that which Parents and
near kindred leave, and unto women a share of that which parents and
near kindred leave, whether itbe a little or much - a determinate
share." ((Qur'an 4:7).
Her share in most cases is one-half the man's share,with no
implication that she is worth half a man! It would seem grossly
inconsistent after the overwhelming evidence of woman's equitable
treatment in Islam, whichwas discussed in the preceding pages, to make
such an inference. This variation in inheritance rights is only
consistent with the variations in financial responsibilities of man
and woman according to the Islamic Law. Man in Islam is fully
responsible for the maintenance of his wife, his children, andin some
cases of his needy relatives, especially the females. This
responsibility is neither waived nor reduced because of his wife's
wealth or because of her access to any personal income gained from
work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far
less burdened with any claims on her possessions. Her possessions
before marriage do not transfer to her husband and she even keeps her
maiden name. She has no obligation to spend on her family out of such
properties or out of her income after marriage. She is entitled to
the"Mahr" which she takes from her husband at the time of marriage. If
she isdivorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of
the Islamic Law reveals not only justice but also an abundance of
compassion for woman.
4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history
of the Islamic civilization will surely find a clear evidence of
woman's equality with man in what we call today"political rights".
This includes the right of election as well as the nomination to
political offices. It also includes woman's right to participate in
public affairs. Both in the Qur'anand in Islamic history we find
examples of women who participated in serious discussions and argued
even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him
in the mosque, proved her point, and caused him to declare in the
presence of people: "A woman is right and Omaris wrong."
Although not mentioned in the Qur'an, one Hadeeth of the Prophet
isinterpreted to make woman ineligible for the position of head of
state. The Hadeeth referred to is roughly translated: "A people will
not prosper ifthey let a woman be their leader." This limitation,
however, has nothing to do with the dignity of woman or with her
rights. It is rather, related to the natural differences in
thebiological and psychological make-up ofmen and women.
According to Islam, the head of the state is no mere figurehead. He
leads people in the prayers, especially on Fridays and festivities; he
is continuously engaged in the process of decision-making pertaining
to the securityand well-being of his people. This demanding position,
or any similar one, such as the Commander of the Army, is generally
inconsistent with the physiological and psychological make-up of woman
in general. It is a medical fact that during their monthly periods and
during their pregnancies,women undergo various physiological and
psychological changes. Such changes may occur during an emergency
situation, thus affecting her decision, without considering the
excessivestrain which is produced.Moreover, some decisionsrequire a
maximum of rationality and a minimum of emotionality- a requirement
which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare
to find a woman in the position of a head of state acting as more
thana figurehead, a woman commander of the armedservices, or even a
proportionate number ofwomen representatives in parliaments, or
similar bodies. One can not possibly ascribe this to backwardness of
various nations or to any constitutional limitation on woman's right
to be in such a position as a head of state or as a member of the
parliament. It is more logical to explain the present situation in
termsof the natural and indisputable differences between man and
woman, a difference which does not imply any"supremacy" of one over
the other. The difference implies rather the"complementary" roles
ofboth the sexes in life.

Dua Upon Waking Up

.
اَلْحَمْدُ لِلَّهِ الَّذِىْ اَحْيَانَا بَعْدَ مَا اَمَاتَنَا وَ
اِلَيْهِ النُّشُوْرُ
All praise to Allah , who gave us life after having given us death and
to himis our final return.
(Bukhari)

The Real Orphan

The real orphan is unruly
yet he thinks he acts coolly
He loves to rant and rave;
is it attention he craves?
Who has produced one so errant?
surely it is the hopeless parent!
The father too busy in the shop
the mother buying another shapely top!
The parents cares for himnot
letting him to lie and rot
If one has to about him complain
the parents says; 'surely my angel isn't to blame!'
To the parents I say; 'if you leave the nanny to bring up your child,'
'do you expect him to behave other than wild?'

Her period came before she did her ‘umrah

My wife and I went to Makkah two days ago to perform Hajj, and in the
airplane we intended to enter ihraam for 'Umrah.When we reached
Makkah, we went to the hotel to put our luggagethere, and after that
my wife found out that her period had come when we reached the hotel.
What is the ruling on that? Does she have to offer a ransom (fidyah)?
What is the value of the fidyah?.
Praise be to Allaah.
Menses does not preventa woman from entering ihraam for Hajj and
'umrah, but it is haraam for her to circumambulate the Ka'bah until
after her menses ends. The Prophet (peace and blessings of Allaah be
upon him) said to 'Aa'ishah (may Allaah be pleased with her) when she
got her menses before entering Makkah:"Do everything that the pilgrim
does but do not circumambulate the House until you become pure (i.e.,
your menses ends). Agreed upon.
It is proven in Saheeh al-Bukhaari that when she became pure, she
circumambulated the Ka'bah and did saa'i between al-Safa and
al-Marwah. This indicates that if a woman gets her menses before doing
tawaaf, she should not do tawaaf and saa'i until she becomes pure.
Based on this, what you wife must do is wait until she becomes pure,
and then circumambulate the Ka'bah and do saa'i between al-Safa and
al-Marwah, then cut her hair. Then she will have completed her 'umrah.
And she does not have tooffer a ransom for having gotten her menses
when she was inihraam.And Allaah knows best.

Her period came before she did her ‘umrah

My wife and I went to Makkah two days ago to perform Hajj, and in the
airplane we intended to enter ihraam for 'Umrah.When we reached
Makkah, we went to the hotel to put our luggagethere, and after that
my wife found out that her period had come when we reached the hotel.
What is the ruling on that? Does she have to offer a ransom (fidyah)?
What is the value of the fidyah?.
Praise be to Allaah.
Menses does not preventa woman from entering ihraam for Hajj and
'umrah, but it is haraam for her to circumambulate the Ka'bah until
after her menses ends. The Prophet (peace and blessings of Allaah be
upon him) said to 'Aa'ishah (may Allaah be pleased with her) when she
got her menses before entering Makkah:"Do everything that the pilgrim
does but do not circumambulate the House until you become pure (i.e.,
your menses ends). Agreed upon.
It is proven in Saheeh al-Bukhaari that when she became pure, she
circumambulated the Ka'bah and did saa'i between al-Safa and
al-Marwah. This indicates that if a woman gets her menses before doing
tawaaf, she should not do tawaaf and saa'i until she becomes pure.
Based on this, what you wife must do is wait until she becomes pure,
and then circumambulate the Ka'bah and do saa'i between al-Safa and
al-Marwah, then cut her hair. Then she will have completed her 'umrah.
And she does not have tooffer a ransom for having gotten her menses
when she was inihraam.And Allaah knows best.

Hajj is not obligatory fora person who does ‘Umrah during the months of Hajj

Before the begining of the month of Haj, I did my umrah before the
month of Haj, some one told me that Haj is wajeeb on me now , although
I have already did haj 2 years back, please clarify the same?.
Praise be to Allaah.
What this person told you is not correct, because Hajj is only
obligatory once in a lifetime, because of the hadeeth of Ibn 'Abbaas,
which says that al-Aqra' ibn Haabis asked the Prophet (peace and
blessings of Allaah be upon him): "O Messengerof Allaah, is Hajj (to
be done) every year or only once?" He said: "One once, and whoever
does more than that, it is a voluntary (act of worship)." Narrated by
Abu Dawood, 1721; classed as saheeh by al-Albaani.
Since you did Hajj beforethat, then you do not have to do Hajj again.
There are three months of Hajj: Shawwaal, Dhu'l-Qi'dah and
Dhu'l-Hijjah. Perhaps this person understood from the fact that they
are called the months of Hajj that whoever does 'Umrah during these
months is obliged to do Hajj. But this is incorrect, rather the reason
why they are called the months of Hajjis that Hajj must happen during
these months, not before or after them.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about a
man who did Hajj tamattu', then after doing 'Umrah he went back to his
city and did not do Hajj – does he have to do anything (offer any
expiation or ransom)?
He replied: You do not have to do anything, because if a person is
doing Hajj tamattu' and enters ihraam for 'umrah, then decides notto
do Hajj before he enters ihraam for Hajj, then he does not have
tooffer any expiation or ransom, unless he vowed to do Hajj this year.
If he made such a vow then he is obliged to fulfil his vow.

Is it permissible to change one’s ihraam clothes?

When performing Hajj and staying overnight inMina I had a "wet dream"
(out of my control). When I woke up I immediately made ghusl and
washed and changed my ihram. Did I do the correct thing and is my Hajj
still valid?.
Praise be to Allaah.
Yes, it is permissible for the pilgrim in ihraam to change his ihraam
clothes. We have previously quoted the fatwa of the Standing Committee
in the answerto question no. 26722 . Here we will add the fatwa of
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him).
Shaykh Muhammad ibn Saalih al-'Uthaymeen said:
It is permissible for the muhrim (pilgrim in ihraam) who is doing Hajj
or 'Umrah, male or female, to change the clothes in which he or she
entered ihraam and to put on different clothes, if the other clothes
are things which it is permissible for the pilgrim in ihraam to wear.

Hadhir & Nadhir

"They encompass nothing of His knowledge save what Hewill" (2:255)
"(He is) the Knower of the Unseen and He reveals unto none His secret,
save unto every Messenger whom He has chosen" (72:26-27)
"Nor does he withhold grudgingly a knowledgeof the Unseen" (81:24)
Ibn Khafif al-Shirazi said in his al-'Aqida al-Sahiha(§48):
[The Prophet, sall-Allahu `alayhi wa sallam, ] is knower of what is
and what shall be and he gave news of the Unseen(wa [ya'taqidu] annahu
al-'âlimu bimâ kâna wa mâ yakûnu wa akhbara 'an 'ilmi al-ghayb).
Meaning, in the sense of being imparted by Allah whatever He imparted
tohim. Our teacher the Faqîh Shaykh Adib Kallas said: "Note that Ibn
Khafif did not
say 'He knows all that is and all that shall be.'"
Shaykh 'Abd al-Hadi Kharsa told us:
The Prophet, sall-Allahu `alayhi wa sallam, possesses knowledge of all
that is and knows the created universes in the same way that one knows
a room in which one sits. Nothing is hidden from him. There are two
verses of the Holy Qur'an that affirm this, [But how (will it be with
them) when we bring of every people a witness, and We bring you (O
Muhammad) a witness against these] (4:41) and [Thus We have ap­pointed
you a middle nation, that you may be witnesses against man­kind and
that the messenger may be a witness against you] (2:143) nor can the
Prophet, sall-Allahu `alayhi wa sallam, be called to witness over what
he does not know nor see.
The above evidence is confirmed by the authentic Prophetic narration
from Abu Sa'idal-Khudri in the Sahih, Sunan, and Masanid:
The Prophet, sall-Allahu `alayhi wa sallam, said: "Nuh and his
Communityshall come <also: 'shall be brought'> and Allah Most High
shall say: 'Did you convey [My Mes­sage]?' He shall say, 'Yes, indeed!
my Lord.' Then He shall ask his Com­munity, 'Did he convey [My
Message] to you?' and they shall say, 'No, no Prophet came to us.'
Then Allah shall ask Nuh, 'Who is your witness?' and he shall reply,
'Muhammad, sall-Allahu `alayhi wa sallam, and his Community.' Then we
shall bear witness that he conveyed [the Message] indeed, and this is
[the meaning of] His saying, [Thus We have ap­pointed you a middle
nation (ummatanwasatan), that you may be witnesses against man­kind]
(2:143), al-wasat meaning 'the upright' (al-'adl)."[2]
Ibn Hajar in his commentary of the above narration in Fath al-Bari
said that another same-chained, similar narration in Ahmad and Ibn
Majah shows that such witnessing applies to all the Communities and
not just that of Nuh,`alayhis salaam:
The Prophet, sall-Allahu `alayhi wa sallam, said: "One Prophet shall
come on the Day of Resurrection with a single man [as his Community];
another Prophet shall come with two men; others, with more. The nation
of eachProphet shall be summoned and asked, 'Did this Prophet convey
[the Message] to you?' They shall reply, no. Then he shall be asked,
'Did you convey [the Message] to your people?' and he shall reply,
yes. Then he shall be asked, 'Who is your witness?' and he shall
reply, 'Muhammad and his Com­munity.' Whereupon Muhammad and his
Community shall be sum­moned and asked, 'Did this man convey [the
Message] to his people?' They shall reply, yes. They shall be asked,
'How do you know?' They shall reply, 'Our Prophet came to us and told
us that the Messengers have indeed conveyed [the Message].'This is
[the meaning of] His say­ing, [Thus We have appointed you a middle
nation] – He means upright (yaqûlu 'adlan) – [that you may be
witnesses against man­kind and that the messenger may be a witness
against you] (2:143)."
Al-Qari said in commentary of the narration of Nuh, `alayhis salaam,
cited in Mishkat al-Masabih:
"And he shall reply, 'Muhammad and his Community'" means that his
Community are witnesses while he vouches for them, but his men­tion
came first out of reverence (li-t-ta'zîm). It is possible thathe,
sall-Allahu `alayhi wasallam, too witnesses for Nuh, since it is a
context of help and Allah Most High said [When Allah made (His)
convenant with the Prophets] until He said [you shall believein him
and you shall helphim] (3:81). In this there is a remarkable warning
that the Prophet, sall-Allahu `alayhi wa sallam, is present and
witnessing in that Greatest Inspection (wafîhi tanbîhun nabîhun annahu
sallallâhu 'alayhi wa sallama hâdirun nâzirun fî dhâlika al-'ardi
al-akbar), when the Prophets are brought, Nuh being the first, and the
latter's witnesses arebrought, namely, this Community.[3]
There are other verses that affirm that the Prophet, sall-Allahu
`alayhi wa sallam, hears and sees the deeds of human beings. Allah
Most High said: [And know that the Mes­senger of Allah is among you]
(49:7). In the verses [Allah and His Messenger will see your conduct]
(9:94) and [Act! Allah will behold your actions, and (so will) His
Messenger and the believers] (9:105), the Pro­phet's, sall-Allahu
`alayhi wa sallam, percep­tion is put on a par with that of the Lordof
the worlds Who sees and encom­passes all on the one hand and, on the
other, that of all the living believers.
Shaykh 'Abd Allah ibn Muhammad al-Ghumari said:
The saying of Allah Most High [O you who believe!Observe your duty to
Allah, and give up what remains (due to you) from usury, if you are
(intruth) believers. And if you do not, them be war­ned of war
(against you) from Allah and His Messenger] (2:278-279) indicates that
the Prophet, sall-Allahu `alayhi wa sallam, is alive in his noble
grave, fighting the usurers withhis supplication against them or with
whatever suits his isthmus-life. I donot know anyone that inferred
this from the verse before me.[4]
The above is further confirmed in the Sunna by the following evidence:
(1) Ibn Mas'ud's authentic narration of the Prophet's, sall-Allahu
`alayhi wa sallam, witnessing of all the deeds of the Umma fromhis
Barzakh:
The Prophet, sall-Allahu `alayhi wa sallam, said: "My life is a great
good for you, you will relate about me and it will be related to you,
and my death is a great good foryou, your actions will be exhibited to
me, and if I see good­ness I will praise Allah, and if I see evil I
will ask forgivenessof Him for you." (Hayâtî khayrun lakum
tuhaddithûna wa yuhad­dathu lakum wa wafâtî khayrun lakum tu'radu
a'malukum 'alayya famâ ra'aytu min khayrin hamidtu Allâha wa mâ
ra'aytu min shar­rin istagh­fartu Allâha lakum.)[5]
(2) The authentic narration of "the Supernal Company" (al-mala'u
al-a'lâ) from Mu'adh ibn Jabal (RA) and others:
The Prophet, sall-Allahu `alayhi wa sallam, said: "My Lord came to me
in the best form" – the narrator said: "I think hesaid: 'in my sleep'"
– "and asked me over what did the Higher Assembly (al-mala'
al-a'lâ)[6] vie; I said I did not know, so He put His hand between my
shoulders, and I felt its coolness in my innermost, and knowledge of
all things between the East and the West came to me."[7]
(3) The staying back of Sayyidina Gibril, `alayhis salaam, at the
point the Pro­phet, sall-Allahu `alayhi wa sallam, went beyond the
Lote-Tree of the Farthermost Boundary (sidrat al-muntaha) and heard
the screeching of the pens writing the Foreor­dained Decree then saw
his Lord,[8] although Gibril is the closest of all crea­tures toAllah
U and the angels do see Him according to Ahl-al-Sunna.[9]
Al-Qadi 'Iyad in al-Shifa, in the section titled "Concerning the
places where it is desirable to in­voke blessings and peace upon him"
cited from 'Amr ibn Dinar al-Athram (d. 126) the explanation of the
verse [when you enter houses salute one another] (24:61): "If there is
no-one in the house then say: 'as-salâmu 'alâ
al-Nabiyyi wa rahmatullâhi wa barakâtuh.'"[10]
Al-Qari said in his commentary on al-Shifa': "Meaning, because his
soul, sall-Allahu `alayhi wa sallam, is present in the house of the
Muslims(ay li'anna rûhahu
'alayhi al-salâmu hâdirun fî buyûti al-muslimîn)."[11]
What 'Iyad cited from al-Athram is only narrated by al-Tabari in his
Tafsir from Ibn Jurayj, from 'Ata' al-Khurasani (d. 135):
Hajjaj narrated to me from Ibn Jurayj: I said to 'Ata': "What if there
is no-one in the house?" He said: "Give salâm! Say,al-salâmu 'alâ
al-Nabiyyi wa rahmatullâhi wa barakâtuh, al-salâmu 'alaynâ wa 'alâ
'ibâdillahal-sâlihîn, al-salâmu 'alâ ahli al-bayti wa rahmatullâh." I
said: "This statement you just said about my entering the house in
which thereis no-one, from whom did you receive it?" He replied: "I
heard it without receiving it from anyone in particular."[12]
'Ata' was a pious muhaddith, mufti, and wâ'iz from whom Yazid ibn
Samura heard the statement: "The gatherings of dhikr are the
gatherings of [teaching] the halâl and the harâm."[13] His
trustworthiness and/or memory were contested by al-Bukhari, Abu Zur'a,
Ibn Hibban, Shu'ba, al-Bayhaqi, al-'Uqayli, and Ibn Hajar, but he was
nevertheless declared thiqa by Ibn Ma'in, Abu Hatim, al-Daraqutni,
al-Thawri, Malik, al-Awza'i, Ahmad, Ibn al-Madini, Ya'qub ibnShayba,
Ibn Sa'd, al-'Ijli, al-Tabarani, and al-Tirmidhi, while Ibn Rajab
concludes he is "thiqa thiqa."[14]
A False Assertion against Mullah Ali al-Qari
Recently, someone forwarded the strange claim that al-Qari's text in
Sharh al-Shifa' actually stated, "NOT THAT his soul, sall-Allahu
`alayhi wa sallam, is present in the houses of the Muslims" (lâ anna
rûhahu hâdiratun fî buyûti al-muslimîn) that is, the diametrical
opposite of what al-Qari actually said.
He [al-Qari] discussed theissue in the Sharh of Shifa, that lâ anna
rûhahu hâdiratun fî buyûti al-muslimîn i.e. this notion is incorrect
that the soul of our Master Hazrat Mohammed, sall-Allahu `alayhi wa
sallam, is present in the homes of the Muslims. In some copies the
word lâ has been dropped and has with­out any reason created confusion
for some individuals, including Mufti Ahmed Yar Khan sahib (see Jaa
al-Haqq p. 142). ... In all his explicit quotes HazratMulla Ali
al-Qari himself negates the belief of hâdir wa nâzir. Those who have
relied on his brief, indistinct quotes (out of context) are absolutely
and definitelywrong.[15]
That one can actually dare to make the above claim is only because of
ignorance of the Arabic language since al-Qari prefaces the statement
with the word "meaning(ay)," which would be grammatically incorrect if
it were followed by a disclaimer such as "not that his soul is present
inthe houses of the Muslims." The truth is that no such word as lâ has
been dropped because there was no such word there in the first place,
and the claim that there was is nothing short of tampering (tahrîf).
Furthermore, the word al-Qari used for "present" is hâdir in the
masculine, not hâdiratunin the feminine, as rûh can have either gender
but the masculine is more appropriate here to refer to the Prophet,
sall-Allahu `alayhi wa sallam.
A Denial of Prophetic Attributes
Another one of those of the same School considered by some to be
knowledgeable objected to attributing the characteristics of hâdir
nâzir to the Prophet, sall-Allahu `alayhi wa sallam, because, he
claimed, these attributes belong to Allah U. Even if the latter
premise were true,the reasoning is spurious and is like saying that
because al-Ra'ûf and al-Rahîm are Divine Attributes, they cannot be
also Prophetic Attributes.
This sophistry was refuted by al-Qadi 'Iyad in al-Shifa where he said:
Know that Allah has bestowed a mark of honor on many of the Prophets
by investing them with some of His names: for example He calls Ishaq
and Isma'il "knowing" ('alîm) and "forbearing" (halîm), Ibrahim
"for­bearing" (halîm), Nuh "thankful" (shakûr), Musa "noble" (karîm)
and "strong" (qawî), Yusuf "a knowing guardian" (hafîz, 'alîm), Ayyub
"patient" (sabûr), 'Isa and Yahya "devoted" (barr), and Isma'il
"truthful to the promise"(sâdiq al-wa'd)... Yet He has preferred our
Prophet Muhammad, sall-Allahu `alayhi wa sallam, since He has adorned
him with a wealth of His names in His Mighty Book and on the tongue of
His Prophets.[16]
The above evidence establishes beyond doubt that there is no
impediment to the possibility of hâdir nâzir to be Attributes shared
by Allah Most High with some of His servants if such two Names should
be established to be His. In fact, it is known that the two
angel-scribes, the qarîn, the angel of death, and Shaytan, are also
present, seeing, hearing, and fully wit­nessing the deeds of human
beings at any given time.
Furthermore, are Hâdir and Nâzir among the Divine Names and
Attributes? Imam Ahmad al-Sirhindi was quoted to say: "Allah Most High
is aware of each and every minor and major condition and is Hâdir and
Nâzir. One should feel shame before Him."[17]
However, the Divine Attributes are ordained and non-inferable.[18]
Logic, reasoning, analogy, and other forms of interpretation are not
used to infer an attribute but only Divine disclosure through the
primary two sources of the Shari'a i.e. Qur'an and Sunna. This is an
elementary point of doctrine that is present in most if not all books
of 'aqîda, including the Maturidi classics. So we cannot speak of
al-Hâdir,while al-Nâzir is the same as al-Shahîd wherethe divine Sight
means His Knowledge.
Imam al-Bayhaqi said:
The meaning of "The Witness" (al-Shahîd) is He Who is well aware of
all that creatures can know only by way of witnessing while being
present. . .. because a human being who is far away is subject to the
limitation and shortcomings of his sensory organs, while Allah Most
High is not endowed with sensory organs nor subject to the
limita­tions of those who possess them.[19] (Shâhid is also a
Prophetic Name in the Qur'an.)
As for al-Hâdir it is precluded, because Hâdir in Arabic has the sense
of a being physically present at a location, i.e. attributes of the
created that are abso­lutely precluded from the Creator. Therefore
Hâdir in relation to Allah Most High, like the attribute of
omnipresence, may only be applied figura­tively to mean that He is
All-Knowledgeable, but neither "Omnipresent" nor Hâdir have actually
been reported or mentioned among the Divine Attributes in the Qur'an,
the Sunna, and the texts of the early Imams. Allah knows best.
When some of these rebuttals were presented to the above-mentioned
objector, he replied verbatim, that "By Haazir and Naazir, we mean
Allah's knowledge is complete and comprehensive. Nothing is hidden
from the abso­lute knowledge of Allah. In other words, he is Aleem and
this quality of Allah is repeatedly mentioned inthe Qur'aan." By thus
replying he has acknowledged that:
1. He used the Attributes Hâdir and Nâzir figuratively, to mean 'Alîm.
2. He has done so on the basis of his own interpretation of the former
two terms as meaning the latter term, neither (a) on linguistic bases
nor (b) according to a
Law-based stipulation (nass shar'î).
To return to the statement of Shaykh Ahmad Sirhindi – Allah sanctify
his soul – that "[He] is Hâdir and Nâzir,"there are also caveats:
1. Isolated statements cannot be used to invalidate a basic rule of
Ahl al-Sunna in the Divine Names and Attributes, namely that spelled
above as found in the doctrine of the Salaf and Khalaf on al-Asmâ' wa
al-Sifât.
2. In practical terms, Shaykh Ahmad Sirhindi was careful to frame his
statement within an affirmation of the sincere murîd's consciousness
of the all-encompassing
nature of Divine Knowledge within the ladder of spiritual process in
the Naqshbandi Tarîqa, just as the Shuyukh of the Shadhili Tarîqa
teach their murîds to say, "Allâhu hâdirî, Allâhu nâziri, Allâhu
ma'î." These expressions are meant to induce scrupulous Godwariness
and in fact all refer to the attributes of Divine Knowledge without
any resemblance whatsoeverto the hudûr or nazâr of created beings
other than in name.
3. In doctrinal terms, Shaykh Ahmad Sirhindi means something other
than what those who use hâdir in the Arabic language and in relationto
the Prophet, sall-Allahu `alayhi wa sallam, mean. Namely, hemeans
hâdir not in the normal creatural sense of "present" but in the
non-creatural sense of "Divine Knowledge of Things in their Essence"
(al-'ilm al-hudûrî). This isexplained by him at length in his epistle
48 of Volume Three to the Prince, Zadah Khwaja Muhammad Sa'id, titled
"The Secret of His Nearness and the Self-Disclosure of His Essence."
This is a highly peculiar, specialized sense that should be treated
thus unless one is interested in making Shaykh Sirhindi say other than
what he means.

Unconditional Love

I've found this post on the web, and I could not hold myself from
adding it here. The original site Thylacine's Lair is a very
interesting project and it is definitely worth of visiting. So when
you"recover" after this post -feel free to read more inspirational
stories at Thylacine's Lair
Unconditional Love
When you were 1 year old, she fed you and bathed you.
You thanked her by crying all night long.
When you were 2 years old, she taught you to walk.
You thanked her by running away when she called.
When you were 3 years old, she made all your meals with love.
You thanked her by tossing your plate on the floor.
When you were 4 years old, she gave you some crayons
You thanked her by coloring the dining roomtable.
When you were 5 years old, she dressed you for the holidays.
You thanked her by plopping into the nearestpile of mud.
When you were 6 years old, she walked you to school.
You thanked her by screaming, "I'M NOT GOING!"
When you were 7 years old, she bought you a baseball.
You thanked her by throwing it through the next-door-neighbor's window.
When you were 8 years old, she handed you an ice cream.
You thanked her by dripping it all over your lap.
When you were 9 years old, she paid for piano lessons.
You thanked her by never even bothering to practice.
When you were 10 years old she drove you all day,from soccer to
gymnastics to one birthday party after another.
You thanked her by jumping out of the car and never looking back.
When you were 11 years old, she took you and your friends to the movies.
You thanked her by asking to sit in a different row.
When you were 12 years old, she warned you not to watch certain TV shows.
You thanked her by waiting until she left the house.
When you were 13, she suggested a haircut that was becoming.
You thanked her by telling her she had no taste.
When you were 14, she paid for a month away atsummer camp.
You thanked her by forgetting to write a single letter.
When you were 15, she came home from work, looking for a hug.
You thanked her by having your bedroom door locked.
When you were 16, she taught you how to drive her car.
You thanked her by taking it every chance you could.
When you were 17, she was expecting an important call.
You thanked her by being on the phone all night.
When you were 18, she cried at your high school graduation.
You thanked her by staying out partying untildawn.
When you were 19, she paid for your college tuition, drove you to
campus, carried your bags.
You thanked her by saying good-bye outside the dorm so you wouldn't be
embarrassedin front of your friends.
When you were 20, she asked whether you were seeing anyone.
You thanked her by saying, "It's none of your business
When you were 21, she suggested certain careersfor your future.
You thanked her by saying, "I don't want to be like you
When you were 22, she hugged you at your college graduation.
You thanked her by asking whether she couldpay for a trip to Europe.
When you were 23, she gave you furniture for your first apartment.
You thanked her by telling your friends it wasugly.
When you were 24, she met your fiance and asked about your plans for the future.
You thanked her by glaring and growling,"Muuhh-ther, please!"
When you were 25, she helped to pay for your wedding, and she cried
and told you how deeply she loved you.
You thanked her by moving halfway across the country
When you were 30, she called with some advice on the baby.
You thanked her by telling her, "Things are different now."
When you were 40, she called to remind you of a relative's birthday.
You thanked her by saying you were "really busy right now.
When you were 50, she fell ill and needed you to take care of her.
You thanked her by reading about the burden parents become to their children.
And then, one day, she quietly died. And everything you never didcame
crashing down like thunder.
YOUR HEART.
If she's still around, neverforget to love her more than ever. And if
she's not, remember her unconditional love.
Give your love to your Mom! Until it's too late! Enjoy these precious
moments together!
And pass it on...

Easter Island

Easter Island (Rapa Nui in the indigenous language), is a
Chilean-governed island in the south eastern Pacific Ocean . Rapa Nui
is a small, hilly, now treeless island of volcanic origin. It's been
called the most isolated inhabited territory on Earth, but there is
another aspect that sets it apart from any other place on Earth -its
hundreds of megalithic human-like statues that face inland from the
shore. These enigmatic statues are called moai .
Almost all moais were carved out of distinctive, compressed, easily
worked volcanic ash. The largest one weights up to165 tons, and its
height isalmost 22 meters. Some upright moai have become buried up to
their necks by shifting soils.
This massive production of megalithic works on an island that is
absolutely barren, with just grass, immediately captures our
imagination . How did it all happen? Who built these statues? And why
did they build them?
Some scientists suggest that Easter Island inhabitants, the Rapanui ,
came from Polynesia. But similarities to Indian stone statues around
Lake Titicaca in South America are striking. Is this accidental or
not? Scholars are unable to definitively explain the function and use
of the moai statues . Some of them suggest that the statues were
symbols of authority and power, both religious and political.
One of the biggest riddlesabout Easter Island is how the statues
'traveled' from the quarryto their platforms or ahus, sometimes as far
as 20 or 25 kilometres away? Rapa Nui legend has it that the
moai"walked from the quarry". But less than one third of all carved
moai actually made it to a final ceremonial ahus site. Was this due to
the inherent difficulties in transporting them? Were the ones that
remain in the quarry deemed culturally unworthy of transport? Or had
the islanders run out of the resources necessary to complete the
Herculean task of carving and moving the moai?
Easter Island is more well known as Te-Pito-O-Te-Henua, meaning ' The
Navel of the World ' and as Mata-Ki-Te-Rani, meaning ' Eyes Looking
atHeaven '. These ancient names and a host of mythological details
point to the possibility that the remote island may once have been
both a geodetic marker and the site of an astronomical observatoryof a
long forgotten civilization .

Dhu al-Qa'dah (Dhul Qa'dah) Qiblah (Qibla or Kiblah) Muharram Al-Haram

Dhu al-Hijjah (Dhul Hijjah) is the twelfth and final month in the
IslamicLunar Calendar, marking the end of the year. This is the last
sacred month in which fighting was forbidden. It is also known as
Zilhaj, Zulhijjah, Zul Hijjah.
Dhu al-Hijjah (Dhul Hijjah): Literally means 'Lord of the Pilgrimage'.
It is during this month in which the Hajj Pilgrimage takes place and
pilgrims from all around the world congregate at Makkah to visit the
Kaaba. The Hajj Pilgrimage is performed on the eighth, ninth and the
tenth of this month. Eid ul-Adha, the 'Festival of the Sacrifice' is
held onthe tenth day.
First ten days of Dhu al-Hijjah (Dhul Hijjah): Days of virtue and
righteous deeds
The sacred month of Dhu al-Hijjah (Dhul Hijjah) is one of the highly
blessed months. The pious and upright companions of the Holy Prophet
Muhammad (saw) and their first generation followers used to spend this
month in prayers andsupplications, particularlythe first ten
noteworthy days which have also been distinguished in Glorious Qur'an.
Holy Prophet Muhammad (saw) had said that supplications made in these
10 days get a positive reply from Allah (SWT).
Ibn Abbas says about the Ayah in Surah Al-Baqarah, "Remember Allah
during the well known days," (2:203) thatit refers to the first ten
days of Dhul Hijjah. [This is related by al-Bukhari]
Allah (SWT) swears an oath by them, and swearing an oath by something
is indicative of its importance and great benefit. Allah (SWT)says in
Glorious Qur'an:"By the dawn; by the ten nights" [Surah Al-Fajr,
89:1-2]. Ibn Abbas, Ibn al-Zubayr, Mujahid and others of the earlier
and later generations said that this refers to the firstten days of
Dhul Hijjah. Ibn Katheer said: "This is the correct opinion." [Tafseer
Ibn Katheer, 8/413]
Praise be to Allah (SWT) Who has created Time and has made some
timesbetter than others, some months and days and nights better than
others,when rewards are multiplied many times, asa mercy towards His
slaves. This encourages them to do more righteous deeds and makes them
more eager to worship Him, so that the Muslim renews his efforts to
gain a greater share of reward, prepare himself for death and supply
himself in readiness for the Day of Judgement.
This season of worship brings many benefits, such as the opportunity
to correct ones faults andmake up for any shortcomings or anything
that one might have missed. Every one ofthese special occasions
involves some kind of worship through which the slaves may draw closer
to Allah (SWT), and some kind of blessing though which Allah
(SWT)bestows His favour and mercy upon whomsoeverHe will. The happy
personis the one who makes themost of these special months, days and
hours and draws nearer to his Lord during these times through acts of
worship; he will most likely be touched by the blessing of Allah (SWT)
and will feel the joy of knowing that he is safe from the flames of
Hell. [Ibn Rajab, al-Lataaif, p.8]
1. Makkah at the center ofthe earth
2. Makkah during ProphetAbraham (pbuh)
3. Makkah during Qosai, great Grandfather of Holy Prophet Muhammad
(saw), year 157 before Hijrah .
4. Makkah during Quraish,year 12 before Hijrah.
5. Makkah during Omayied Era, year 91 Hijrah.
6. Makkah during Abbasied Era, year 310 Hijrah.
7. Makkah during Ottoman Empire, year 1215 Hijrah.
8. Makkah during King Fahd bin Abdul-Aziz, year 1412 Hijrah.
The approximate locationof a hundred countries inrelation to Kaaba.
They classified into three categories with respect to their proximity
to the Kaaba.