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Kiswah Islamic Store: Your Destination for Exquisite Islamic Decor
https://kiswahislamicstore.com/
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Harga Kiswah Ka'bah Bordir kaaba kiswa
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The Kaaba Black Stone: A Holy Stone from Outer Space? | Ancient Origins
The Kaaba Stone is revered by all Muslims around the world. Muslims are required, at least once in their lifetime, to go to the Kaaba.
https://www.ancient-origins.net/artifacts-other-artifacts/kaaba-black-stone-holy-stone-outer-space-003661
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WA 0813-8928-9150 Harga Kiswah Ka'bah Bordir cloth kaaba kiswa
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WA 0813-8928-9150 Harga Kiswah Ka'bah Bordir kaaba kiswa factory
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Fragment of kiswa cloth that covers the Kaaba in Mecca. Late 19th century. Kunstkamera, St Peterburg
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Mecca, Saudi Arabia: A worker prepares the Kiswa, a silk cloth that covers the Kaaba, the sacred building at the centre of the Grand Mosque, before the annual hajj pilgrimage, at a factory in the city.
Photograph: Mohammed Salem/Reuters
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WHAT ARE THE VERSES IN MASJID AL-HARAM (THE KAABA) AND MASJID AN-NABAWI?
Decorating various works of art especially historic buildings with verses is an important part of our Quranic culture. Verses, hadiths and aphorisms are quoted in both literature and works of art; it is thought that these phrases shine like a jewel on the building and add an artistic quality and value to it.
What things are taken into consideration when verses are quoted from the Quran and works of art and especially buildings are decorated with verses?We will seek answers to this question related to Masjid al-Haram and Masjid an-Nabawi.
Verses and chapters about whose virtues there are hadiths
Verses and chapters about whose virtues there are hadiths are seen on the buildings in the holy land as they are seen in almost all buildings; along with Bismillahirrahmanirrahim, which is seen at the beginning of chapters and verses as well as independently, ayat al-kursiyy, and the chapters of al-Ikhlas and al-Fatiha are seen almost everywhere.
The chapters of al-An’am, al-Kahf, Maryam, al-Muzzammil, Muddaththir, Yasin, ad-Duha, al-Jumu’a, ar-Rahman, ash-Shams, al-Layl, al-Mulk, an-Naba’, al-Inshirah, at-Takathur, al-Fath, al-Qadr, al-‘Alaq, al-Ikhlas, al-Mu’awwizatayn, al-Fatiha, , the first five verses of al-Baqara and Amanar-Rasulu (verses 285 and 286 of al-Baqara) are written on the skirting of the dome of the old part of Masjid an-Nabawi.
The chapters of an-Nasr, al-Waqi’a, al-Jumu’a, al-Mulk, Muhammad, Yasin, ad-Duhan, al-Hujurat, al-Inshirah, al-Ikhlas and al-Mu’awwizatayn are written on the bands of the new part of Masjid an-Nabawi.
Some verses of the chapter of al-Fath, the chapters of al-Hujurat, al-Jumu’a, Yasin, al-Qadr and ar-Rahman, verse 34 of the chapter of Ibrahim, the chapters of an-Nasr, al-Asr and al-Kawthar are written on the skirting of the dome of Masjid Quba, and Ayat al-Kursiyy, the last three verses of the chapter of al-Hashr (Huwalluhulladhi) and the last two verses of the chapter of al-Baqara (Amanar-Rasulu) are written on its walls.
These three mosques are interesting in that they include almost all of the verses and chapters about whose virtues there are hadiths.
The verses about the Quran can also be evaluated in this context; for instance, the verses starting with Dhalika min anbail-ghayb nuhiha ilayk… (Aal-i Imran, 3/44), Fa-idha qara’tal-Qur’ana... (an-Nahl, 16/98), La ya’tihil-batilu min bayni yadayhi wa la min khalfih… (Fussilat, 41/42) on the façade of Rawda al-Mutahhara.
Verses directly related to the building, the construction of the building or its function
The most beautiful examples of writing verses that aredirectly related to the building are as follows: the verses about the construction of the Kaaba, its being the first temple, its being the qiblah, the obligation of hajj and entering the Kaaba in safety and security are written on the covering (kiswa), lock and keys of the Kaaba; The verse Inna fatahna… (al-Fath, 48/1), in which the verb “to open” is mentioned, and the verse ‘Indahu mafatihul-ghayb… (al-An’am, 6/59) in which the word “key” is mentioned are written on thelock and keys of the Kaaba; the verse innas-Safa wal-Marwata…(al-Baqara, 2/158) is written on the Ottoman porticos and on the skirting of the new dome at the exit of Safa-Marwa; the verse wattakhidhu min maqami Ibrahima musalla… (al-Baqara, 2/125) is written on Maqam Ibrahim; the verse la-Masjidun ussisa ‘alat-taqwa…, which is related to Masjid Quba, (at-Tawba, 9/108) is written on the mihrab (niche) of this mosque and on a stone column outside; the verse Qad nara (al-Baqara, 2/144) written on the mihrab (niche) of Masjid Qiblatayn.
Verses directly or indirectly related to the person who caused the building to be constructed or a person who lived or was buried there
Examples: The verses related to Hz. Ibrahim’s calling people to the Kaaba and constructing the Kaaba with his son are written on the covering of the Kaaba; on the gates of Majid al-Haram –the ones remaining from the Ottoman period or previous periods -, the verses related to the people who had them made are written; on the wall of the qiblah of Masjid an-Nabawi and on the coverings of the Room and altar, etc., the verses related to the Prophet (pbuh) (about his prophethood, his being a model for the ummah, that it is necessary to show respect to him by uttering salawat, etc.) especially the verses including the words Muhammad and nabi are written; on the back door of the Room, the verse Wasiqalladhinattaqaw Rabbahum ilal-Jannati zumara (az-Zumar, 39/73) is written; on the front wall of Rawda, the verse Muhammadun rasulullah walladhina ma’ahu…, (al-Fath, 48/29), which is related to the Prophet and the Companions who laid the foundations of the Islamic state in this mosque, is written; on Qayitbay and Qanuni niches, the verse at-Taibunal-‘abiduna…, which mentions the properties of the Companions (at-Tawba, 9/112), is written; on the gate of women of Masjid an-Nabawi, the verses Wa man yaqnut minkunna… (al-Ahzab, 33/31-34) are written,on the gate of Jibril, the verse Fa-innallaha huwa mawlahu wa Jibril… (at-Tahrim, 66/4) is written.
One of the most beautiful examples of it is the verse Innahu min Sulaymana wa innahu Bismillahir-Rahmanir-Rahim written on the magnificent altar sent to the Kaaba as a present from Qanuni Sultan Sulayman. In fact, the phrase Innahu min Sulaymana … is related to the letter written by Hz. Sulayman to the queen of Sheba but the verse is quoted in the sense of “This altar is a present to the Kaaba from Qanuni Sultan Sulayman” by changing the reference of the pronoun hu (it). Asit is known, when a verse/hadith is written somewhere – like the quotations in literature –, the original meaning of the sentence does not have to be meant.
Verses related to the function of any unit of a building
Examples: The verse Qad nara… fa-walli wajhaka.. (al-Baqara, 2/144), which is the verse of the qiblah, is written on the three niches in Rawda al-Mutahhara; the verse Kullama dakhala alayha Zakariyyal-mihrab (Aal-i Imran, 3/37), which includes the word mihrab (niche) is written on Qanuni and Qayitbay niches there.
Secondly, it became a tradition to write kalima at-tawhid (La ilaha illalah), which reflects the basic creed of the state, on the doors of altars since altars have a political property because sermons are delivered on behalf of the sultan/caliph there. Kalima at-tawhid is written on the entrance of Murad III altar in Masjid an-Nabawi. The purpose of writing verses from the chapter of al-Jumua related to Friday (Jumua) prayer on altars is understood when the connection of altars with Friday prayer is considered; similarly, the purpose of writing the verse Innallaha wa malaikatahu yusalluna ‘alan-Nabiyy… (al-Ahzab, 33/56) on altars is understood when it is considered that salawat is uttered for the Prophet (pbuh) in the sermons delivered in altars.
Verses/phrases reflecting the basic creed of Islam
Kalima at-Tawhid, which can be seen almost anywhere, emphasizes the Islamic character of the state; The names Abu Bakr, Umar, Uthman and Ali, which we see on the covering of the Kaaba, porticos of Masjid al-haram, etc., and especially the phrase Radiyallahu ‘an Abi Bakr wa Umar wa Uthman wa Ali wa ‘anis-sahaba ajma’in (May Allah be pleased with Abu Bakr, Umar, Uthman and Ali and all of the Companions) on the covering of the Kaaba, which embraces all Companions without excluding any of them, reflects the Sunni character of the state.
It is stated by the verse Qul kullun ya’malu ‘ala shakilatih… (al-Isra, 17/84), which we see on the bands of the Kaaba among writings, that all religions have a qiblah, that everybody acts in accordance with their own value judgments and that only Allah knows who is on the right path.
Verses mentioning the things that the building can be likened.
If the building is likened to something as a whole, and if there is a verse about it, this verse can be written on this building. Nice examples of this are as follows: The verse Wa saqahum Rabbuhum sharaban tahura (al-Insan, 76/21), which is related to Allah’s treating ‘a clean drink’ to the people of Paradise is written on Zamzam Well; The verse Udkhuluha bi-salamin aminin (al-Hijr, 15/46), which asks the people of Paradise in Paradise, is written on all of the gates of the new part of Masjid an-Nabawi, which is likened to Paradise.
Another example is the verse Rabbi adkhilni… (al-Isra, 17/80), which can be read and written at the entrance of any place, and the verse Fi buyutin adhinallah... (an-Nur, 24/36-38), which is about mosques, written on the gate of Babussalam of Masjid an-Nabawi.
Firstly, if it is taken into consideration that the verse (prayer) Rabbi adkhilni … (al-Isra, 17/80) was advised upon the attempts of the polytheists to expel the Prophet (pbuh) from Makkah or to kill him (al-Isra, 17/76), it is clear that the places mentioned as “mukhraj sidq” and “mudkhal sidq” in the prayer is Makkah and Madinah respectively. Then, the secret of this prayer to be written on the first gate of the general headquarters in Madinah, that is, Masjid an-Nabawi is understood.
Secondly, the relationship between buyut (masjids) where Allah’s light shines brightly and Allah’s name is mentioned and rijal (men) who glorify him in the morning and evening and Masjid an-Nabawi and the Companions is clear.
Verses related to the construction and improvement of the building
For instance, it is understood that the verses Wa ma taf’alu min khayr… (al-Baqara, 2/197), Ulaika yusari’un… (a-Mu’minun, 23/61), Masalulladhina yunfiquna … (al-Baqara, 2/261-263), Inna la nudi’u ajra man ahsana ‘amala (al-Kahf, 18/30) and especially Innama ya’muru masajidallah… (at-Tawba, 9/18) are written on buildings indicating that the charity was done for the sake and consent of Allah.
Verses giving various messages to visitors
In fact, there is a certain message in all of the examples above but the message is more intense in the examples below:
The verses Ya ayyuhalladhina amanu la tarfa’u aswatakum… (al-Hujurat, 49/2-3) written on the Room of the Prophet (pbuh) asks believers “to be quiet”.
The verses Wa sari’u ila… wal-kazimina‘l-ghhayza wal-afina ‘ani’n-nas wallahu yuhibbul-muhsinin (Aal-i Imran, 3/133-35) on the Safa gate of Masjid al-Haram do not only remind people for whom Paradise is prepared but also include a very appropriate and befitting warning for a place where furious, intolerant and unpleasant deeds can be committed.
Allah’s vast mercy is emphasized and despair is rejected by the verses Nabbi’ ‘ibadi… (al-Hijr, 15/49), Wa idha saalaka ‘ibadi… (al-Baqara, 2/186), Wa bashshiril-mu’minina… (al-Ahzab, 33/47), Man ya’mal suan… (an-Nisa, 4/110), Wa inni la-ghhaffar.. (TaHa, 20/82) on the covering of the Kaaba along with the verses Qul ya ‘ibadiyalladhina asrafu… (az-Zumar, 39/53), Ghafiridh-Dhanb, qabilit-tawb (Ghafir, 40/1-3), Kataba Rabbukum ‘ala nafsihir-rahma (al-An’am, 6/54) on the gate of the Kaaba.
On the gate of women of Masjid an-Nabawi, the verses Wa man yaqnut… (al-Ahzab 33/31-34) give some advice to the wives of the Prophet in particular and believing women in general and the verse Lir-rijali nasib... (an-Nisa, 4/33) in the same place advises women and men to act as women and men and not to resemble the opposite gender; On Masjid Quba, the verses Alif Lam Mim dhalikal-kitab… (al-Baqara, 2/1-5) indicates who will attain salvation and the verse Wa sari’u ila maghhfiratin min Rabbikum wa Jannatin (Aal-i Imran, 3/133) on the outer windows encourage people to worship; the verses at-Taibunal-‘abidun… (at-Tawba, 9/112), Qul sadaqallah… (Aal-i Imran, 3/95) and Inna awlan-nas... (Aal-i Imran, 3/68) on Qanuni and Qayitbay niches and the chapter of Quraysh on the covering of the Kaaba remind the visitors the characteristics that a believer needs to have and that they should worship Allah by following the way of Hz. Ibrahim.
In conclusion,
It is seen that in the tradition of quoting from the Quran in architecture, short, concise and impressive verses are preferred except for writings on the bands. These verses generally describe Allah concisely, summarize the Quran and reflect the basic faiths of Islam concisely.
In this tradition in which nice connections are established between a verse
1. and a building or the function of any unit in a building and
2. the person who caused the construction to be built or the people buried there, it is not necessary for the original meanings of the verses to be meant.
As for the verses and chapters written on Masjid al-Haram and Masjid an-Nabawi, theyare mostly on Masjid al-Haram, Hz. Prophet, the qiblah, hajj, prayers, Allah’s vast mercy and Hz. Ibrahim. Nice connections are established between the verses and the building; the people who come to the sacred places are taught certain things by reminding them that it is possible to repent of any sins.
This tradition was continued by the authorities of Saudi Arabia, not in Masjid al-Haram, but in the other buildings. The phrases Bismillahirrahmanirrahim, La ilaha illallah and Muhammadun rasulullah are written in kufi form separately on the main gates of Masjid al-Haram like King Fahd and King Abdulaziz, which are among the 95 gates of Masjid al-Haram, an on any suitable places on the walls, especially in places where porticos meet.
Turkish calligraphers wrote verses and chapters on the walls of the new parts of Masjid an-Nabawi, on the walls and skirtings of domes of Masjid Quba.However, the writings to be written in the middle of the dome necessitates a more skilled/circular arrangement of the letters; not all versesabout whose virtues there are hadiths have circular arrangements; forming those arrangements will be difficult; skirtings of domes will allow more verses to be written; therefore, the tradition of writing inside the dome and on the ceiling was not continued. It is seen that different verses were preferred for the gate, covering and key of the Kaaba from time to time.
It is known that the name of the Prophet, that is, “Muhammad” (in addition, Abu Bakr, Umar, Uthman, Ali) is written with the word Allah almost in all places. As a matter of fact, this is seen in the covering and porticos of the Kaaba, Masjid an-Nabawi, etc. However, in Masjid Quba, the verse Latifun bi-‘ibadih… (ash-Shura, 42/19) is written in smaller letters under the word “Allah”, which is written in big letters, and under the name "Muhammad", which is written in big letters, the verse Rasulullah walladhina ma’ahu ashidda’u ‘alal-kuffari ruhamau baynahum (al-Fath, 48/29) is written with smaller letters so as not to regard the names of others as equal to Allah, who has a completely different ontological structure from them; thus, the impression that the words that are written side by side and with the same size are not the names of Allah and the Prophet but the verses in which these names are mentioned. The traces of the same faith can be seen in the transformation of the phrases Ya Allah Ya Muhammad into Ya Allah Ya Majid, which were written during the time of Sultan Ahmad, on the front wall of the room where the Prophet is buried.
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Cultural and Historical Insights: Immersing in the Spiritual Tapestry of Mecca and Medina during Hajj and Umrah
The sacred cities of Mecca and Medina stand as timeless beacons of Islamic heritage, drawing millions of Muslims from around the world to embark on the transformative pilgrimages of Hajj and Umrah. Beyond their religious significance, these cities are steeped in cultural and historical richness that adds a profound layer to the spiritual experiences of pilgrims. In this exploration, we delve into the cultural and historical insights that await those who embark on the sacred journeys to Mecca and Medina.
**1. Mecca: The Heartbeat of Islam
Mecca, the birthplace of Prophet Muhammad and the holiest city in Islam, is an embodiment of spiritual devotion and historical significance. At its core lies the Kaaba, the cubic structure draped in a black silk and gold curtain, known as the Kiswa. The Kaaba serves as the focal point for Muslims worldwide during their daily prayers, symbolizing unity and connection to the divine.
The Grand Mosque, or Masjid al-Haram, surrounds the Kaaba, and its expansive courtyards host the mesmerizing circumambulation, or Tawaf, performed by pilgrims during Hajj and Umrah. The magnificence of the mosque, with its intricate architecture, exemplifies the harmonious blend of Islamic artistry and spiritual devotion.
**2. Historical Significance of Mecca: A Tapestry of Faith
Mecca's historical significance extends far beyond its role as a pilgrimage site. The city has witnessed pivotal moments in Islamic history, including the early struggles of Prophet Muhammad and the emergence of Islam. The Well of Zamzam, located within the precincts of the Grand Mosque, is believed to have miraculously provided water for Hagar and her son Ishmael, a narrative integral to Islamic tradition.
The hills of Safa and Marwah, traversed by pilgrims during the ritual of Sa'i, commemorate Hagar's desperate search for water. These sites serve as living testimonials to the unwavering faith and resilience embedded in the cultural history of Mecca.
**3. Medina: The Radiant City of the Prophet
Medina, the city of the Prophet Muhammad's migration, holds a special place in the hearts of Muslims. The Prophet's Mosque, or Masjid an-Nabawi, stands as an architectural marvel with its iconic green dome and towering minarets. The Prophet's tomb, situated within the mosque, is a revered site for pilgrims seeking spiritual connection and blessings.
Medina's historical significance is woven into the fabric of Islamic culture, with landmarks such as Quba Mosque, the first mosque in Islam, and Uhud, the site of a crucial battle in Islamic history. Pilgrims visiting Medina often partake in the spiritual practice of visiting these historical sites, connecting with the roots of their faith.
**4. Architectural Marvels: The Islamic Heritage in Stone and Marble
Both Mecca and Medina showcase Islamic architecture at its zenith. The intricate designs, calligraphy, and geometric patterns adorning the mosques reflect the deep artistic and cultural heritage of Islam. The magnificence of the architecture not only serves functional purposes but also contributes to the spiritual ambiance, elevating the pilgrims' experience to one of awe and reverence.
The preservation of historical elements within the cities, despite modernization, ensures a harmonious coexistence of the old and the new. Pilgrims, as they move through these architectural marvels, are not only immersed in the spirituality of the rituals but also connected to a living history that has shaped the global Muslim community.
**5. Cultural Diversity and Unity: A Global Gathering in Mecca and Medina
One of the most profound cultural aspects of Mecca and Medina during Hajj and Umrah is the convergence of Muslims from diverse backgrounds. Pilgrims from every corner of the world, representing a kaleidoscope of cultures, languages, and traditions, come together in unity and devotion. The shared rituals and prayers create a unique cultural exchange, fostering understanding and harmony among the global Muslim community.
In conclusion, the cities of Mecca and Medina, beyond being sacred pilgrimage sites, are repositories of cultural and historical treasures that enrich the spiritual journey of those undertaking Hajj and Umrah. The intertwining of cultural heritage, historical significance, and architectural marvels creates a profound tapestry that deepens the spiritual experience for pilgrims. As millions continue to embark on these journeys, they not only connect with their faith but also contribute to the enduring legacy of Islamic culture and history.
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Meet most experienced artisan at Kaaba's Kiswa Factory
Zaki Kassar, a highly experienced textile worker at the Kiswa Factory of the Holy Kaaba, has stated that despite the factory’s attempt to introduce machines to aid in the completion of the Kaaba’s cover, hand embroidery still surpasses their performance.
In a video released by the Saudi Center for Government Communication (CGC), Kassar emphasized that the art of hand embroidery entails several…
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The Skyline of Jerusalem’s Old City, Occupied Palestine 🇵🇸, is dominated by the Gold-topped Dome of the Rock, built where it is believed Prophet Muhammad (Peace Be Upon Him) ascended to heaven. Photograph Via Getty Images
These 5 Destinations Are Among The Holiest Sites In Islam
Makkah is the religion’s most iconic destination. But these exquisite mosques and shrines found from Tunisia to Syria also honor its sacred history.
— By Editors Of National Geographic | March 29, 2023
With nearly two billion followers, Islam originated in Arabia and spread throughout the world, becoming the world’s second largest religion after Christianity. While Mecca is its holiest site, there are other major Muslim sites—gilded mosques, mosaic-embedded shrines, and holy cities—that not only are architectural gems but provide intriguing insights into Islam’s history and culture. Here’s a look at five of Islam’s most important sites, each one a stunning icon of the faith.
1. Makkah, Saudi Arabia 🇸🇦
Millions of Muslim pilgrims circuit the cube-shaped Kaaba each year. Photograph By Mahmud Hams, AFP/Getty Images
Of course, Mecca tops the list. This most holy city was the birthplace of Muhammad, around A.D. 570, but it was sacred even before he came along. Adam and Abraham, potent figures from the Abrahamic traditions, have strong links to the city. Abraham’s life, in particular, was a series of trials of his faith in God, and these inspire some of the ceremonies that Muslims perform during the hajj (pilgrimage), such as sacrificing an animal and sharing the meat with the poor.
The city’s centerpiece is an ancient granite cube, the Kaaba, standing within the Holy Mosque (Masjid al-Haram) and covered by the kiswa, a black cloth woven with verses from the Quran. Muslims across the globe bow in prayer toward the Kaaba five times daily, a ritual set by Muhammad in 624.
Muslims with the means and ability are expected to visit Mecca once in a lifetime for the hajj, known as the fifth pillar of Islam. They begin and end the hajj by walking around the Kaaba seven times.
2. Medina, Saudi Arabia 🇸🇦
It is home to Al-Masjid al-Nabawi, the Prophet’s Mosque, said to have been built by the Prophet Muhammad (PBUH) himself, Quba Mosque, believed to be the oldest in the world, and the Green Dome, housing the Prophet Muhammad’s tomb.
As the burial place of Muhammad and the city where the Prophet and his followers fled from attacks in Mecca, Medina—about 200 miles north of Mecca—is the second holiest site in Islam. Millions of Muslims visit each year to pray at the Prophet’s Mosque (Masjid an-Nabawi). Although neither a part of the hajj nor a duty for Muslims, this act is said to be worth more than a thousand prayers at any other mosque.
Most of the current mosque, a two-tiered structure with 27 domes and an open-air courtyard, dates from the 19th and 20th centuries. Muhammad, who built the original and died in 632, lies buried under the green central dome, along with the first two caliphs, Abu Bakr and Umar. Much expanded, the mosque can now hold more than a million worshippers, with more expansion plans under way. In addition, the mosque incorporates modern technology, such as retractable Teflon umbrellas, to counter the blasting summer heat.
3. Great Mosque of Kairouan, Kairouan, Tunisia 🇹🇳
The vast courtyard of the Great Mosque of Kairouan, rimmed by galleries and a minaret. Photograph By Martin Gray, National Geographic Image Collection
The Great Mosque has stood at the heart of Arab-Muslim worship for more than a thousand years. A popular saying is that if you cannot go to Mecca, seven pilgrimages to Kairouan might save your soul.
Started in A.D. 670, only 38 years after the death of the Prophet Muhammad, it was rebuilt and enlarged over the next century. The present structure is part of an expansive complex in this holy city and dates from the reign of the Arab-Muslim Aghlabid dynasty, which ruled in the Ifriqiyah region (present-day Tunisia and eastern Algeria) during the ninth century. With its buttressed walls and three-tiered minaret—the world’s oldest surviving minaret, festooned with battlements and arrow slits—the mosque was both fortress and spiritual center. Imams preached, men studied, and in time of siege, the populace took refuge here.
At the mosque’s center lies a dazzling white courtyard, enclosed on three sides by cloisters and columns. Exquisite marquetry covers the doors leading to the prayer room, accessible only to Muslim men. Inside is the minbar, or imam’s pulpit, thought to be the oldest surviving in the Islamic world; the mosaic-covered mihrab, a niche pointing in the direction of Mecca; and 17 naves supported by carved columns.
4. Harem al-Sharif, Jerusalem, Occupied Palestine 🇵🇸
Jews and Muslims both hold sacred the flat, elevated plaza atop Mount Moriah in the heart of Old Jerusalem. Consider the holiest site in Judaism, the Temple Mount is the the site of the demolished First and Second Temples that in biblical times served as a central place of worship for Israelites and Jews; only the Western Wall survives the Roman destruction of the Second Temple in 70 B.C.
After the Muslim conquest of Jerusalem in A.D. 638, the ruling caliph built the shrine of the Dome of the Rock on the Mount Moriah site, which is known to Muslims as Harem al-Sharif (Noble Sanctuary). It’s a beautiful structure, adorned with faience, marble, and mosaics, and its glittering gold-leaf roof forms the city’s most striking landmark to this day. At its heart is an outcrop of jagged rock where Muslims believe Muhammad ascended to heaven.
The Muslims built other structures, fountains, and gardens that sprinkle the 35-plus-acre Noble Sanctuary compound, including the silver-domed Al Aqsa Mosque, just south of the Dome of the Rock. One of the world’s largest mosques—more than 4,000 Muslims can prostrate themselves on the floor during prayer— it features the Isra, an Islamic tale of Muhammad’s Night Journey. According to this story, Muhammad is said to have traveled from Mecca to the Al Aqsa Mosque on the back of the Buraq, a winged horse-like creature, to lead other prophets in prayer.
5. Umayyad Mosque, Damascus, Syria 🇸🇾
Umayyad Mosque holds what is believed to be the head of the Muslim prophet Yahya, known to Christians as St. John the Baptist. Photograph By Jens Benninghofen, Alamy Stock Photo
Al-Walīd I, the caliph who built the Umayyad Mosque circa A.D. 715, famously proclaimed: “People of Damascus, four things give you a marked superiority over the rest of the world: your climate, your water, your fruits, and your baths. To these I add a fifth: this mosque.”
The mosque, also known as the Great Mosque of Damascus, stands on the site of a succession of places of worship, including a Roman temple and a Christian church. It centers on a great central courtyard surrounded by an arcade of arches, with the prayer hall covering the southern side. Within the prayer hall, an ornate domed shrine of deep green glass is believed to contain the head of St. John the Baptist, a Jewish prophet who baptized Jesus and is known to Muslims as the prophet Yahya. This part of the mosque is sacred to both Christians and Muslims. Also contained within the mosque is a shrine believed to contain the head of Hussein ibn Ali, Muhammad’s grandson whose martyrdom is frequently compared to those of John the Baptist and Jesus.
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Historical Ziyarat Places in Makkah
Historical Ziyarat Places in Makkah
24 Historical Ziyarat Places in Makkah
If you are visiting Makkah for Hajj or Umrah, you must be looking for some historical Ziyarat places to visit. Here are is the list.
Masjid Al Haram
Masjid Al Haram in Makkah houses a significant number of Ziyarah such as Kaaba, Kiswa, Hajr-e-Aswad, Maqam-e-Ibrahim and Safa and Marwa. Almost the whole city of Makkah during the time of Prophet Muhammad ﷺ…
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