Makkah Quotes

لقد اوسع الحج نطاق تفكيري وفتح بصيرتي فرأيت في أسبوعين ما لم أره في تسع وثلاثين سنة.

Islam has been built on five pillars: testifying that there is no god but God, and that Muhammad is the Messenger of God; saying prayers; paying the prescribed charity (zakat); making the pilgrimage to the House of God in Makkah and fasting in the month of Ramadan.

Sewaktu Jepun datang ke Tanah Melayu Kota Bharulah, kota kecil yang pertama didarati bersama Aceh dan Patani ia dikenal sebagai ibu kota Serambi Makkah.

Rinduku; di kota-kota suci, dari rahim bunda, Makkah, & Jerussalem. Terakhir di Cirebon, ; sebuah tempat di mana dengan mudah kumenemukanmu, lalu mencintaimu.

Yaa Mujiibassaailiin, Aku ingin ke makkah dan madinah sebagaimana Engkau rukunkan dalam dien-Mu. Permudah ya...

I don't think this is a good idea. We all live on one planet so we cannot segregate the genders. If the Holy Mosque in Makkah, which is the holiest place on earth, does not segregate women, then why would the Ministry of Health want to segregate them?” She also went on to object to the selection of a physician based only on gender and not competence, expressing her disdain as follows: “I prefer doctors who are professional in studying my situation and solving my problem, regardless of whether they are male or female. I cannot imagine a men's hospital without female nurses and doctors, and I also cannot imagine women's hospitals without men playing a role in them.

The difference was principally in the invisible places toward which their respective hearts were turned. They dreamed of Cairo with its autonomous government, its army, its newspapers and its cinema, while he, facing in the same direction, dreamed just a little beyond Cairo, across the Bhar El Hamar to Mecca. They thought in terms of grievances, censorship, petitions and reforms; he, like any good Moslem who knows only the tenets of his religion, in terms of destiny and divine justice. If the word 'independence' was uttered, they saw platoons of Moslem soldiers marching through streets were all the signs were written in Arabic script, they saw factories and power plants rising from the fields; he saw skies of flame, the wings of avenging angels, and total destruction.

The Qur’ān has been revealed in the classical Arabic spoken in Makkah. It was spoken in the age of ignorance by the tribe of Quraysh. No doubt the Almighty has endowed it with inimitable eloquence and articulacy in the Qur’ān, yet as far as its substance is concerned, it is no different from the one spoken by the Messenger of God and which in those times was the tongue of the people of Makkah: Thus We have revealed to you this [Qur’ān] in your own tongue that through it you may proclaim glad tidings to the upright and fully warn the stubborn. Quran (19:97)

Al-Ikhlas: The Unity (Revealed at Makkah: 4 verses) This is really the concluding chapter of the Holy Qur’an — the two chapters that follow only show how the protection of the Lord is to be sought — and it gives the sum and substance of the teachings of the Holy Qur’an, which is the declaration of the Unity of the Divine Being. Ikhlas means purification of a thing from dross, and as this chapter purifies the Unity of God of all dross of polytheism, it is called al-Ikhlas. The chapter is one of the earliest revelations. In the name of Allah, the Beneficent, the Merciful.

Stones, similar to the black stone of the Ka'ba, were worshiped by Arabs in most parts and by the Semitic races generally. The Kabyles of Kabylia in Northern Algeria say their first Great Mother goddess was turned to stone. Other names of the goddess are Kububa, Kuba, Kube and the Latin Cybele. Other scholars say that this meteorite was brought to Makkah by the Sabeans or the Ethiopians and state that the goddess who dwelt in the sacred black stone was given the title Shayba (see Beni Shaybah - the Sons of the Old Woman, above) who represented the Moon in its threefold existence - waxing, (maiden), full (pregnant mother) and waning (old wise woman). Although the word Ka'ba itself means 'cube', it is very close to the word ku'b meaning 'woman's breast.

The Holy Prophet also spent a part of his life in this manner and most of the writers of ‘Seerah’ have quoted this sentence from him: “All the Prophets have been shepherds for some time before attaining to the position of prophethood”. The people asked the Prophet: “Have you too been a shepherd?” He replied: “Yes. For some time I grazed the sheep of the people of Makkah in Qarareet area”.

When Prophet Muhammad [pbuh] was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort — a cave named Hira’, in the Mount An- Nour.

All praise belongs to God, who made the things be from a lost emptiness and its emptiness and stood their becoming up to face toward His word Be! so that we would verify for ourselves with that facing (like a gaze into a mirror) a mystery of our Newness and our Oldness - but distinct from His Oldness. We pause to learn with this verification what He teaches us about Himself from the truthfulness of His sent-before.

Saudis appear generally to have an ambivalent attitude about the religious aspects of the Hajj, similar to that of the people in most countries where a popular holy shrine is located. On the one hand, they view the Hajj not as the culmination of a life's mission, as do so many Hajjis from distant lands, but as annual religious event in which they are most likely to participate. No Saudi would ever take the title Hajj- one who has made the Hajj- before his name, although in some Muslim countries this is a title of highest respect.

It has been the policy of the Saudi government ever since to prevent the Hajj from being exploited by any state or group for political gain. For example, in 1937, King 'Abd al-'Aziz prohibited the Supreme Arab Committee of Palestine from holding a conference in Makkah during the Hajj. In a letter to the the Committee, he said that he did not wish to mix religion and politics.

And when, prior to going into the Muslim world, I didn't have any -- Elijah Muhammad had taught us that the white man could not enter into Makkah in Arabia, and all of us who followed him, we believed it. And he said the reason he couldn't enter was because he's white and inherently evil, it's impossible to change him. And the only thing that would change him is Islam, and he can't accept Islam because by nature he's evil. And therefore by not being able to accept Islam and become a Muslim, he could never enter Makkah. This is how he taught us, you know. So when I got over there and went to Makkah and saw these people who were blond and blue-eyed and pale-skinned and all those things, I said, "Well!" But I watched them closely. And I noticed that though they were white, and they would call themselves white, there was a difference between them and the white one over here. And that basic difference was this: in Asia or the Arab world or in Africa, where the Muslims are, if you find one who says he's white, all he's doing is using an adjective to describe something that's incidental about him, one of his incidental characteristics; so there's nothing else to it, he's just white.

And when, prior to going into the Muslim world, I didn't have any -- Elijah Muhammad had taught us that the white man could not enter into Makkah in Arabia, and all of us who followed him, we believed it. And he said the reason he couldn't enter was because he's white and inherently evil, it's impossible to change him. And the only thing that would change him is Islam, and he can't accept Islam because by nature he's evil. And therefore by not being able to accept Islam and become a Muslim, he could never enter Makkah. This is how he taught us, you know. So when I got over there and went to Makkah and saw these people who were blond and blue-eyed and pale-skinned and all those things, I said, "Well!" But I watched them closely. And I noticed that though they were white, and they would call themselves white, there was a difference between them and the white one over here. And that basic difference was this: in Asia or the Arab world or in Africa, where the Muslims are, if you find one who says he's white, all he's doing is using an adjective to describe something that's incidental about him, one of his incidental characteristics; so there's nothing else to it, he's just white. But when you get the white man over here in America and he says he's white, he means something else. You can listen to the sound of his voice -- when he says he's white, he means he's a boss.

Ben-Jochannan who has studied the polytheistic religions of the Arabian Peninsula points out that before Muhammad, Makkah was a holy site to the worshipers of El'Ka'ba (a goddess). Her worshipers knelt at her symbol, a jet black stone. This jet-black stone was probably a meteorite, and the Hajar Al-Aswad was once known as the 'Old Woman'. Popular tradition relates how Abraham, when he founded the Ka'ba, bought the land from an old woman to which it belonged. She however consented to part with it only on the condition that she and her descendants should have the key of the place in their keeping. Today the stone is served by men called Beni Shaybah (the Sons of the Old Woman).

The crescent moon goddess (and virgin warrior Goddess of the morning star), Al-Uzza, was known to the pre-Islamic Arabs as "The Mighty". Some scholars believe that in very ancient times, it was she who was considered enshrined in the black stone of Makkah, where she was served by priestesses. Her sacred grove of acacia trees once stood just south of Makkah, at Nakla. The Acacia tree was sacred to the Arabs who made the idol of Al-Uzza from its wood.

Sûfîsm cherishes the esoteric secret of woman, even though Sûfîsm is the esoteric aspect of a seemingly patriarchal religion. Muslims pray five times a day facing the city of Makkah. Inside every Mosque is a niche, or recess, called the Mihrab - a vertical rectangle curved at the top that points toward the direction of Makkah. The Sûfîs know the Mihrab to be a visual symbol of an abstract concept: the transcendent vagina of the female aspect of divinity. In Sûfîsm, woman is the ultimate secret, for woman is the soul.

The aforementioned philosopher and Sûfî, ibn al-Arabî, saw a young girl in Makkah surround by light and realized that, for him, she was an incarnation of the divine Sophia.

Hanya kebesaran Ilahi di Tanah Barakah ini, titik kecil menjadi kawasan yang lapang buat yang mencari.