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Reply #2188 HUSSAINTAHIR's post
Biarlah mereka hussain. nanati ibu babap bila ibu jumpa mereka......
Tapikan hussain
ppsssss...., ini rahsia tau, jangan bagi tau orang lain,
hehehehehehe
Sebenarnya ibupun tumpang suka, tapi ibu tak pandai nak gossip..hehehehehe
kalau dah jodoh, tak kemana ! |
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Reply #2190 aziefa's post
bully bully
bully....
hehe....
akak masak apa??
utk berbuka? |
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Selamat Berbuka Puasa semuanya dan selamat menyambut permulaan 3 bulan Mulia, 1 Rejab, bulan Rejab bulan Allah, yang diiikuti bulan Saaban bulan Nabi Muhamamad saw dan Bulan Ramadan bulan Kita semua umat nabi Muhamaad yang mempunyai banyak kelebihannya di dalam ketiga-tiga bulan ini.
Kita minta ustaz beri tazkirah nanti ye.. mengikut kelebihan bulan masing-masing supaya kita mendapat manfaat darinya.
Ada kelapangan malam nanti kita besua lagi, Insya Allah. |
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slmt berbuka puasa ibu dan kak aziefa..
nti kita masuk rumah baru di bln yg mulia ini....
insyallah jmp mlm ni yer...
minum vitegen ok..... |
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assalamualaikum...........
dah berbuka puasa ke ? |
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Muhammad Messenger of Allah
It was in Mecca that a relatively obscure, forty-year old citizen named Muhammad from a lower clan began to preach a new religion. In 610 AD, Muhammad revealed to his closest relatives that he had been asked by the voice of God to recite a new message to the world. He initially kept this message private among his closest relatives; three years later, however, they would persuade him to carry his recitation to a wider audience. These recitations, which Muhammad would later come to consider to be the voice of an intermediary of God, would form the heart and soul of Islam: the Qur'an, or "Recitation."
Muhammad considered himself a "Messenger of God," or rasul Allah梐 messenger of God in Islam does more than just carry a message to God's people, a messenger carries an entirely new and revivifying message to humanity. It was as a rasul Allah that the life of Muhammad would come down to us. Of his forty years of life before the Recitation, the only sources we have are oral traditions that construct that early life in the context of his great calling.
We do know that he came from a relatively poor clan, the Hashim, that was, in fact, the clan that headed the opposition to the wealthy merchant clans. He was born after the death of his father梩his meant that he could inherit none of his father's property so he grew up in poverty. He became the servant and at the age of twenty-five married a wealthy widow, Khadija.
Muhammad's poverty in his youth and the social tensions in Mecca with bitter divisions resulting from the unequal distribution of wealth among the clans became significant aspects of the message of Islam. While the message of the Qur'an is universal, it is also very historically specific in its content and the traditions surrounding its content. The message that Muhammad delivered was meant for very specific circumstances and many of the revelations would address specific concerns addressed to Muhammad. As far as the division of wealth and Muhammad's poverty, one of the fundamental messages of the Qur'an is the emphasis on material welfare and the entire community's responsibility for the material welfare of all its members.
Mecca
610-622 While Muhammad gained several followers in Mecca, the wealthiest and most powerful clans bitterly opposed the new religion. The revelations recited by Muhammad were often specifically directed against the most powerful clans, particularly in the direct commands to redistribute wealth. Because of this opposition to the wealthy clans, Muhammad's new religion largely appealed to the unfortunate of Mecca: foreigners who were not protected by any clan, members of poor clans, and the children of the wealthiest clans who had fallen out of favor or somehow lost their inheritance.
At first, though opposed to the religion, the wealthiest clans took a wait-and-see attitude. As the religion gained followers, the wealthiest clans tried ot appropriate Muhammad for themselves, offering him a wealthy marriage and entrance into the most powerful merchant clans if he would stop preaching his new religion. When that didn't work, the wealthy clans brought pressure on Muhammad's clan, the Hashim, to force him to stop his recitations. But the Hashim were led by Muhammad's uncle, Abu Talib, who sided with Muhammad. The wealthy clans then boycotted the Hashim and tried to force them economically to give over this new religion.
Although he was supported by his clan and although his message was fundamentally opposed to the attitude and practices of the wealthy clans, Muhammad seems to have tried to make some peace with these clans in the first decade. It was this attempt to make peace that the incident of the Satanic verses took place. Seeking some accomodation, Muhammad seems to have sought to reconcile his new religion with the traditional religion of Mecca by incorporating other gods梩he three gods of Meccan relgion: al-Lat, al-Uzza, and Manat. It would later be revealed to Muhammad that these Quranic verses had been sent to him by Satan and were thus deceptions. When Muhammad recanted these verses as Satanic, the wealthiest clans turned against him bitterly and would attempt no more reconciliation.
The opening came with the death of Abu Talib in 619; the Hashimite clan fell under the leadership of Abu Lahab who dismissed Muhammad from the protection of the clan. What this meant was that anyone could do anything to Muhammad and the clan would not seek revenge梖or all effects and purposes, Muhammad had fallen outside the protection of any law. Muhammad desperately sought for protection under other clans, but they all refused.
Then one day in 620, Muhammad met with six men from Yathrib. These men were so impressed that they would later lead a larger delegation to meet with Muhammad and discuss both his revelations and the possibility of his moving to Yathrib.
Medina
622-628 Yathrib at the time was torn apart by clan violence. The city consisted of a majority of Arabic clans and a minority of Jewish clans梐lthough the two groups had separate religions, they were little different culturally or ethnically. It was largely through blood-feuds that the violence in Yathrib slowly spread梑y 618, these blood-feuds erupted into all-out war involving almost every clan.
These circumstances in part explain the readiness of the inhabitants of Yathrib to accept a new religion. But the overwhelming selling point was Muhammad himself and the message he spoke. In 621, five of the original six returned again to Mecca and brought along seven more men. Again, they were so impressed that they swore to follow this new religion. These twelve then persuaded over seventy-five fellow citizens to meet Muhammad again in 622梩hese seventy-five swore to both follow the new religion and fight for Muhammad.
Muhammad now had the protection he so desparately needed for his followers and he put into motion the emigration of his followers from Mecca to Yathrib, which he renamed Medina. However, he had to be cautious梚f the wealthy clans got wind of his plans, they would interpret it as a threat and would use any means to stop it. So Muhammad had his followers gradually leave the city while he remained behind with his father-in-law, Abu Bakr, and his son-in-law, Ali. The ruse worked梬hile his followers left the city, the powerful clans suspected nothing.
Leaving the city would be more difficult. Once he left the city, Muhammad knew that the Meccans would track him down quickly. Under cover of night he left the city for some caves above the city. Here he hid out until the Meccans stopped searching the roadways for him梐fter three days he set out to Medina along the least-travelled roads. This journey to Medina was the Hijra and it is from this year that the Muslim calendar begins. While normally translated "pilgrimage," Hijra means something like "severing relational ties" (the closest English equivalent I can think of is, "running away from home" or "divorcing your relatives").
In Medina, he was greeeted with enthusiasm. Here Muhammad was in part called on to mediate disputes between rival clans. And it was here that the Recitation profoundly changed character. While the Meccan revelations concerned themselves with general ethics and spiritual matters, the Medinan verses are more concerned with ethical and political questions. While the Meccan verses address the question of how to make one's life right with God, the Medinan revelations address the question of building and maintaining a community with a common religious tie.
It was also in the Medinan years that Muhammad turned his religion away from Judaism and the Jews. In Mecca and in the early years in Medina, Muhammad tried to incorporate Jews into both the recitations and the community of Islam. The tensions in Medina, however, translated into a series of rejections of Judaism and Jews. The final blow came when Muhammad, at prayer, suddenly had a verse revealed to him that believers should not pray to Jerusalem but to Mecca. He then ordered his congregation to turn completely around (Mecca is 180 degrees in the opposite direction from Jerusalem when you're in Medina); symbolically, the gesture signified that Islam had broken completely from Judaism.
In both the Islamic and the Western world, there is a great deal of controversy regarding Muhammad's attitude towards Mecca. Whether or not he planned to go to war with Mecca, he sooned became engaged in activities that would guarantee a war between Medina and Mecca.
He began with raids on Meccan trading caravans. At first these raids, or razzia, were only carried out by the Meccan emigrants. As they began to rack up a few successes, they were soon joined by Medinans, who were called Ansar, or "Helpers."
Battle with the Meccans was inevitable, and in 624 (year 2 in the Muslim calendar), Muhammad, with only 300 men, defeated a Meccan force of over 900 men at Badr, the single most significant battle in Islamic history. A series of battles followed until the Meccans laid siege to Medina in 627. Arabs, however, prosecuted warfare through the use of raids梪nused to laying siege, the Meccans gave it over in a little over a day. |
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The failure of the Medinan siege left the Meccans with no prestige left, particularly among those, such as the Persians and the southern Arabians, who would be inspired to fight for them. Muhammad re-entered Mecca as a pilgrim in 628; in 630 (year 8 on the Muslim calendar), Muhammad re-entered Mecca as its conqueror.
The Last Years
628-632 He was a disenfranchised son of a poor clan. He had received messages from God and established a new religion. Cast out from his clan's protection, he fled to Medina where his religion grew quickly. And now he had returned to Mecca as the head of a growing political unit, in fact, a germinating empire. He turned his attention to dealing with other Arabian tribes. His goal was in part to protect his community and in part an effort to unify the Arabian tribes. When he beat a group of tribes, the Hawazin, he became the most powerful military presence in Arabia.
As Muhammad brought various tribes and cities into alliance, at first he demanded that the people acknowledge Islam and his role as the messenger of God. These were not normal political alliances, but tribal alliances. As Islam expanded, this tribal character would not admit non-Arabs into the same structure梟on-Arabs allied themselves to Islam by being a mawali, or "client' of a tribe.
But the Islamic peace in Arabia was only a peace at the surface. There was still much opposition among the tribes; along the Persian Gulf, for instance, most of the tribes and clans were non-Islamic and towards Syria the tribes allied themselves with the Byzantine empire. The last two years of Muhammad's life were largely spent dealing with these internal threats to the Islamic peace.
In his last year of life, Muhammad led a great pilgrimage or Hajj to the Ka'aba in Mecca. This final gesture gave to Islam the last of its fundamental obligations. Three months later he died.
Although he had bequeathed a religion on his people and had brilliantly conquered and ruled over an Arabian unity founded in the city of Mecca, he left no political mechanism in place for either political or religious succession. Who would rule in his place? Who could keep the alliances together? Most importantly, what would happen to the religion he founded? Since Muhammad was a source of constant revelation, what would happen to the Islamic world when cast adrift from the source of their religious ideas and revelation?
This would occupy the Islamic mind for the first decades after Muhammad's death. Two things result from this: an Islamic empire stretching across Africa to Europe itself and, the greatest of all Islamic achievements, the Qur'an. |
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The Quran
The Qur'an (in Anglicized form: Koran ) is certainly the greatest literary work in classical Arabic and for all Muslims stands as the definitive word of God (in Arabic: Allah ) spoken to the prophet Muhammad by the angel Gabriel. When reading the Qur'an , you should realize that, for all Muslims, the text you are reading is quite literally the voice of God; because the Qur'an is the direct speech of God in Arabic, translation of the work is seen as blasphemy, as an unforgivable tampering with God's own speech. Nevertheless, the Qur'an has been translated into Turkish and Farsi (the language of Iran) in this century and is recited in these languages in religious services in Turkey and Iran. The Muslim community tolerates this but just barely. For all practical purposes, to be Muslim, then, means almost universally to be able to read and understand classical Arabic, despite what one's native language is.
The recitation began one night in the year 610 A.D., when Muhammad, born in Medina in 570, was asleep in Ramadan; a voice from heaven called out to him with the command, "Recite! Recite! Recite!" The angel recited three verses to him and when he awoke he had these verses, as he said, inscribed in his heart. From that point on, Muhammad believed himself to be a prophet and messenger of God, the last in a line of seven prophets (beginning with Abraham and ending with Jesus Christ, who was prophet number six) and responsible for inscribing the last and most important of God's direct messages to the world, the Arabic Recitation, which is the full name of the work. The people of God, that is, the Jews and the Christians, were going astray; the purpose of the Arabic Recitation was to restore God's faithful to the proper path. At different times in Muhammed's life the recitations would come to him; he would then repeat what he had heard and these would be memorized by certain people trained in remembering verses; some of these verses were written down on whatever was at hand. All these writings were collected in the caliphate of 'Uthman and the canonical text was established around 650 A.D. The writings were collected into a group of surah's and ordered according to length (each surah is meant to be a single recitation), though all Muslims also know the chronological or der of the recitations.
The Qur'an is organized into separate chapters called surahs. The order of the surahs, however, does not reflect the chronological order of the Quranic verses, nor does the surah structure reflect the nature of the original Quranic revelation. During his lifetime, Muhammad would have individual verses revealed to him; these revelations occurred unexpectedly and in surprising places. Typically, revelation would put Muhammad in a trance-like state. He, and others, would memorize the revealed verses and, under the guidance of Gabriel, Muhammad organized these verses into the existing surahs. The intervention of Gabriel in ordering the various verses in Islamic history is meant to guarantee not only the sanctity of the individual verses, but the religious validity of the organization of these verses in the Qur'an .
The Qur'an was an oral text throughout the lifetime of Muhammad; it was also a fluid text. The complete text resided only in the memories of Muahmmad and his followers. As he added verses and reorganized the text, his followers would rememorize the text in the light of the additions or edits. This means that the Qur'an was a living text during the lifetime of Muhammad. Certain verses revealed to Muhammad were later repudiated by him as "satanic" verses revealed not by Gabriel but by Satan. These verses were expunged from the text that so many had memorized.
After the death of Muhammad, the text of the Qur'an was written down in the caliphate of Abu Bakr. Until 'Uthman, one and only one written text existed. For over a decade after the death of Muhammad, the Qur'an remained primarily an oral text in the memories of the faithful. In Islamic accounts of the history of the Qur'an , this oral text was entirely faithful to the original verses梩his is entirely possible, but Western historians generally agree that some corruptions must have produced slight variations throughout the Islamic world. Nevertheless, the military expansion of Islam led to two direct consequences concerning the integrity of the Quranic text. First, large numbers of the faithful were dying out in the various military expeditions. Each time someone died who had the Quranic text memorized, that meant that one copy of the Qur'an disappeared forever. Second, the expansion of Islam swelled the ranks of the faithful. Many of these new converts spoke other langagues and the original Arabic of the Qur'an began to corrupt. Faced with these two threats to the integrity of the Qur'an , 'Uthman orderd a rescension of the text to be made and to serve as the definitive written version of the text. A rescension is a version of a text that is assembled from all the variant versions of that text. 'Uthman, however, relied on two sources: the written text that had been ordered by Abu Bakr and that still existed, and the various oral texts of Muslims who memorized it during the lifetime of Muhammad. In Islamic history, there is no variation between these two sources, so the Uthmanic "rescension" is largely a codifying of a single version of a text. This version, the 'Uthmanic rescension, is the version of the Qur'an that has remained, unchanged, the central holy text of Islam.
The Qur'an has one overriding theme, endlessly repeated and elaborated throughout the text: complete submission (in Arabic: islam ; muslim means "one who submits") to the word and the will of God, who is one God and the only God. The God of Islam is both a stern judge and endlessly forgiving; obedience to God wipes away all transgression. This submission, however, must be fully and rationally given; faith (iman ) is a rational consent to the truth of the word of God. Therefore, much of the Qu'ran concerns the word of God and how it is received and believed, or not received and believed as the case may be. As you read the text, try to identify the central ethical and religious principles. How are people supposed to behave towards one another? How is the human world divided? What human activities indicate faith? What is the role of mercy? What is the role of violence? What theory of history seems to animate this account? Why do people choose not to believe the prophets from Allah? In particular, the "theme" of this surah is the nature of Allah's "signs"? What are these signs? What guarantees their truth? Why are they called "manifest"? Why do they not convince the unbelievers?
You may find the text a bit disorganized and repetitious; the compositional principle of the Qur'an is called in Arabic, haqqiqah , or "formless essence." This is understood to mean that the various commands, injunctions, and accounts of God take on their fullest meaning by being repeated in several different combinations. This compositional principle becomes an artistic principle in Islamic art and architecture.
Your text is taken from The Qur'an , translated by E. H. Palmer (Oxford: Clarendon Press, 1880). This text has been updated to more colloquial English by me. I'm only a beginner with Arabic, so the text has been updated in part by consulting other English translations. |
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Masjid Nabawi
Disebut Masjid Nabawi kerana Nabi Muhammad S.A.W. selalu menyebutnya dengan kalimah, " Masjidku ini", pada setiap kali baginda menerangkan tentang sebuah masjid yang sekarang berada di pusat kota Madinah. Nabi bersabda," Sembahyang di masjidku ini lebih utama daripada sembahyang seribu kali di masjid lain kecuali Masjidil Haram".
Dalam satu riwayat lain, Nabi bersabda," Barang siapa sembahyang di masjid 40 waktu tanpa terputus, maka ia pasti selamat dari neraka dan segala siksa dan selamat dari sifat munafik".
Masjid ini didirikan oleh Nabi S.A.W. dan sahabat-sahabat baginda pada tahun pertama hijrah (622 M) seluas 1050 meter persegi, iaitu di sisi di sebelah barat rumah baginda yang sekarang rumah itu menjadi makam baginda dan masuk dalam bangunan masjid.
Berziarah ke masjid Nabawi ini adalah masyru' dan dikira termasuk ibadat. Penyataan ini adalah sesuai dengan sabda Nabi yang berbunyi; bermaksud," Janganlah kau mementingkan kepergian kecuali kepada tiga masjid, iaitu Masjidil Haram, Masjidku ini dan Masjid Aqsa'. |
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Reply #2202 rinafarha1709's post
Melihat gambar ni membuatkan Akak tak sabar lagi nak menunggu
pi Umrah Ramadan ini...
Ya Allah tengok suasana Masjid di saat azan Maghrib berkumandang..
Seronok dan sayupnya..
Ya Allah Aku bersyukur kepada MU...
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Hajarul Aswad
Menurut sejarahnya, Hajarul Aswad diturunkan oleh Allah dari langit ke atas Jabal Qubais. Ia merupakan sebiji permata putih, lebih putih dari salji, tetapi lama - kelamaan menjadi hitam sebab disentuh oleh orang - orang musyrik.
Kalau tidak kerana sentuhan tersebut nescaya cahayanya menerangi antara timur dan barat. Ini diterangkan dari hadis Rasulullah Sallallahu 'alaihi wasallam yang bermaksud: Dari Ibnu Abbas r.a. katanya, Rasulullah s.a.w bersabda :" Hajarul Aswad diturunkan dari syurga dan berwarna lebih putih dari susu. Dosa-dosa manusia (anak Adam ) menyebabkannya menjadi hitam " . Riwayat Ahmad dan Turmizi |
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Hijir Ismail
Hijir Ismail adalah pagar batu berlingkar. Tingginya 11/2 meter. Letaknya berdampingan dengan Kaabah di sebelah utara. Ia dibangunkan oleh Nabi Ibrahim sewaktu beliau membangunkan Kaabah.
Hijir Ismail itu pada mulanya cuma merupakan pagar batu yang sederhana sahaja. Kemudian para Khalifah, Sultan dan Raja-raja yang berkuasa telah memecahkan dan membangunkan semula pagar batu itu dengan batu mamar.
Berdasarkan kepada sabda Rasulullah Sallallahu 'alaihi wasallam, sebahagian dari Hijir Ismail itu adalah termasuk dalam Kaabah. Ini diriwayatkan oleh Abu Daud dari 'Aisyah r.a. yang bermaksud, 'Dari 'Aisyah r.a. katanya; "Aku sangat ingin memasuki Kaabah untuk melakukan sembahyang di dalamnya. Rasulullah s.a.w. memegang tanganku dan memasukkan aku ke dalam Hijir Ismail sambil berkata " Sembahyanglah kamu di Hijir jika kamu hendak masuk ke dalam Kaabah kerana kaum engkau (orang Quraisy) telah meninggalkan bahagian ini di luar semasa mereka membina semula Kaabah".
Adalah disunatkan bagi tiap-tiap orang yang telah mengerjakan tawaf, sembahyang sunat dan berdoa di Makam Ibrahim, sembahyang sunat pula dua rakaat di Hijir Ismail. |
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Makam Ibrahim
Makam Ibrahim bukanlah kuburan Nabi Ibrahim sebagaimana dugaan atau pendapat sebahagian orang-orang kebanyakan. Ia adalah merupakan bangunan kecil yang terletak lebih kurang 20 hasta di sebelah timur Kaabah. Di dalam bangunan kecil ini terdapat sebiji batu yang diturunkan oleh Allah dari Syurga bersama-sama dengan Hajarul Aswad. Di atas batu itu Nabi Ibrahim berdiri di waktu baginda membangunkan Kaabah dan puteranya Nabi Ismail memberikan batu kepadanya.
Batu itu dipelihara Allah, sekarang ini sudah ditutup dengan perak. Sedangkan bekas kedua tapak kaki Nabi Ibrahim panjangnya 27 cm, lintangnya 14 cm dan dalamnya 10 cm masih nampak dan jelas dilihat.
Atas perintah Khalifah Al Mahdi Al Abbasi di sekeliling batu makam Ibrahim itu telah diikat dengan perak dan dibuat kandang besi berbentuk sangkar burung. |
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Telaga Zam Zam
Telaga zam - zam adalah sebagaimana telaga biasa, tetapi mempunyai riwayat yang tersendiri. Sejarahnya adalah berhubung kait dengan sejarah Nabi Ismail dan ibunya Siti Hajar (isteri Nabi Ibrahim ) yang datang ke Makkah. Mengikut asal mula riwayat telaga ini adalah seperti berikut; Nabi Ibrahim a.s. mempunyai dua orang isteri; Siti Sarah dan Siti Hajar (ibu Nabi Ismail).
Pada satu ketika terjadi pertelingkahan antara kedua isteri tersebut sehingga Siti Sarah bersumpah tidak akan tinggal bersama-sama ibu Ismail dalam satu negeri. Kemudian turunlah wahyu kepada Nabi Ibrahim supaya baginda bersama-sama anak dan isterinya (Ismail dan Hajar) pergi ke Makkah. Di waktu itu Makkah belum didiami manusia, hanya merupakan lembah pasir dan bukit-bukit yang tandus dan tidak ada air.
Apabila mereka tiba di Makkah, mereka tinggal di bawah sepohon pokok yang kering. Di tempat inilah bangunan Kaabah yang ada sekarang. Tidak berapa lama, kemudian Nabi Ibrahim meninggalkan mereka dengan dibekalkan sekantong kurma dan sekibah air.
Siti Hajar memerhatikan sikap suaminya yang menghairankan itu lalu bertanya ;
"Hendak kemanakah engkau Ibrahim ?"
"Sampai hatikah engkau meninggalkan kami berdua ditempat yang sunyi dan tandus ini ? ".
Pertanyaan itu berulang kali, tetapi Nabi Ibrahim tidak menjawab sepatah kata jua pun.
Siti Hajar bertanya lagi;
"Adakah ini memang perintah dari Allah ?"
Barulah Nabi Ibrahim menjawab, "ya".
Mendengar jawapan suaminya yang ringkas itu, Siti Hajar gembira dan hatinya tenteram. Ia percaya hidupnya tentu terjamin walaupun di tempat yang sunyi, tidak ada manusia dan tidak ada segala kemudahan. Sedangkan waktu itu, Nabi Ismail masih menyusu.
Selang beberapa hari, air yang dibekalkan Nabi Ibrahim habis. Siti Hajar berusaha mencari air di sekeliling sampai mendaki Bukit sofa dan Marwah berulang kali sehingga kali ketujuh (kali terakhir ) ketika sampai di Marwah, tiba-tiba terdengar oleh Siti Hajar suara yang mengejutkan, lalu ia menuju ke arah suara itu. Alangkah terkejutnya, bahawa suara itu ialah suara air memancar dari dalam tanah dengan derasnya. Air itu adalah air zam-zam.
Di sini Siti Hajar bertemu dengan Malaikat Jibril dan Jibril mengatakan kepadanya, " Jangan khuatir, di sini Baitullah ( rumah Allah ) dan anak ini (Ismail ) serta ayahnya akan mendirikan rumah itu nanti. Allah tidak akan mensia-siakan hambaNya".
Air zam-zam mempunyai keistimewaan dan keberkatan, ia boleh menyembuhkan penyakit, menghilangkan dahaga serta mengenyangkan perut yang lapar. Keistimewaan dan keberkatan itu di sebut dalam sepotong hadith Nabi yang bermaksud:, " Dari Ibnu Abbas r.a. katanya, Rasulullah s.a.w bersabda: "sebaik-baik air di muka bumi ialah air zam-zam, ia merupakan makanan yang mengenyangkan dan penawar bagi penyakit ". Riwayat - At Tabrani dan Ibnu Hibban. |
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Multazam
Multazam terletak di antara Hajarul Aswad dengan pintu Kaabah. Perkataan Multazam bermakna," Melekat", sebab dipanggil demikian, kerana disinilah seseorang itu patut melekatkan dadanya semasa berdoa. Abu Daud meriwayatkan, bahawa Ibnu Abbas r.a. berkata:- Dia pernah berdiri tegak di Multazam dengan dada dan mukanya mengadap ke Kaabah. Tangannya dianjurkan ke atas kepala menekap ke Kaabah. Kemudian beliau berkata," Daku melihat Rasullullah s.a.w. melakukannya". |
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Post time 3-7-2008 06:30 PM
Author
