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Umayyad Mosque
Umayyad Mosque (or Masjid)
The Umayyad Mosque (or Masjid), also known as the Grand Mosque of Damascus is one of the largest and oldest mosques in the world. It is the first monumental work of architecture in Islamic history..
The spot where the mosque now stands was originally a temple dedicated to the idol Hadad in the Aramaean era about 3000 years ago. When the Romans ruled Damascus a temple was built for the worship of Jupiter. It then became a Christian church dedicated to John the Baptist in the Byzantine era towards the end of the fourth century.
Following the Battle of Yarmouk in 636 CE, Damascus was conquered by the Muslims under the leadership of Khalid-bin-Waleed (may Allah be pleased with him). The Muslims shared the church building with the Christians for worship. The Muslims prayed in the eastern section of the structure and the Christians in the western side.
Mosque of Damascus
This collective use continued until the reign of the Umayyad caliph al-Walid I, when the prayer space became inadequate both in terms of capacity and the need for an architectural monument to represent the new religion. The caliph negotiated with Christian leaders to take over the space, and in return al-Walid promised that all the other churches around the city would be safe, with the addition of a new church dedicated to the Virgin granted to the Christians as compensation. The church was purchased from the Christians before being demolished and between 706 and 715 CE the current mosque was built in its place. Construction of the mosque was based on the mosque of the Prophet Muhammad (ﷺ) in Madinah, which had many functions: it was a place for personal and collective prayer, religious education, political meetings, administration of justice, and relief of the ill and homeless. The caliph asked and obtained from the Emperor of the Byzantine Empire for 200 skilled workers to decorate the mosque, as evidenced by the partly Byzantine style of the building. The new mosque was the most impressive in the Islamic world at the time, and the interior walls were covered with fine mosaics. The building became one of the marvels of the world, because it was one of the largest of its time. The exterior walls were based on the walls of the temple of Jupiter and measure 100 by 157.5 m.The Umayyad Mosque holds special significance to Shi‘ah Muslims, as this was the destination of the descendents of the Prophet (ﷺ), made to walk here from Iraq, following the battle of Karbala. The prayer hall consists of three aisles, supported by columns in the Corinthian order. It was one of the first mosques (the other being al-Aqsa Mosque in Jerusalem) to have such a shape and in this way, the visitors could see the mihrab, the alcove indicating the direction of Makkah, and each other more easily
Location: Syria
The Five Pillars are the core beliefs and practices of Islam
These are the foundation of Muslim life and Muslims are required to observe them with utmost devotion. Just like a building lacks stability without strong pillars, a believer’s relationship with God lacks focus without observance of the five pillars. These pillars form the foundation and starting point for all other good deeds and acts of worship to God.
Faith (Iman)
“There is none worthy of worship except God (Allah) and Muhammad (pbuh) is the messenger of God.” This declaration of faith is called the Shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last Prophet, Muhammad (pbuh).
Fasting (Sawm)
Every year in the month of Ramada-n, all Muslims fast from dawn until sundown–abstaining from food, drink, and sexual relations with their spouses. Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant or nursing, are permitted to break the fast and make up an equal number of days later in the year if they are healthy and able. Children begin to fast (and to observe prayers) from puberty, although many start earlier. Although fasting is beneficial to health, it is mainly a method of self-purification and self-restraint. By cutting oneself from worldly comforts, even for a short time, a fasting person focuses on his or her purpose in life by constantly being aware of the presence of God. God states in the Quran: “O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint.” (Quran 2:183)
Pilgrimage (Hajj)
The pilgrimage to Mecca (Hajj) is an obligation only for those who are physically and financially able to do so. Nevertheless, over two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. The annual Hajj begins in the twelfth month of the Islamic lunar year. Pilgrims wear special clothes: simple garments that strip away distinctions of class and culture, so that all stand equal before God. The rites of Hajj, which are of Abrahamic origin, include going around the Kaaba seven times, and going seven times between the hills of Safa and Marwa as did Hagar (Hajira, Abraham’s wife) during her search for water. The pilgrims later stand together on the wide plains of Arafat (a large expanse of desert outside Mecca) and join in prayer for God’s forgiveness, in what is often thought as a preview of the Day of Judgment. The close of Hajj is marked by a festival, the Eid al Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This and Eid al Fitr, a festive day celebrating the end of Ramadan, are the two holidays of the Islamic calendar.
Prayer (Salah)
Prayer is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and there are no priests. Prayers are led by a learned person who knows the Quran and is generally chosen by the congregation. Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. These five prescribed prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation. Personal supplications, however, can be offered in one’s own language and at any time. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Oftentimes visitors to the Muslim world are struck by the centrality of prayers in daily life.
Obligatory Charity (Zakah)
An important principle of Islam is that everything belongs to God, and that wealth is therefore held by human beings in trust. The word zakah means both “purification” and “growth.” Our possessions are purified by setting aside a proportion for those in need and for the society in general. Like the pruning of plants, this cutting back balances and encourages new growth. Each Muslim calculates his or her own obligatory charity individually. This involves the annual payment of 2.5% of one’s capital, excluding such items as primary residence, car and professional tools. An individual may also give as much as he or she pleases as voluntary charity, and does so preferably in secret. Such charity is not limited to financial giving. The Prophet said, “Even meeting your brother with a cheerful face is an act of charity.” The Prophet also said: “Charity is a necessity for every Muslim.” He was asked: “What if a person has nothing?” The Prophet replied: “He should work with his own hands for his benefit and then give something out of such earnings in charity.” The Companions of the Prophet asked: “What if he is not able to work?” The Prophet said: “He should help the poor and needy.” The Companions further asked: “What if he cannot do even that?” The Prophet said: “He should urge others to do good.” The Companions said: “What if he lacks that also?” The Prophet said: “He should check himself from doing evil. That is also an act of charity.”
Useful information
Who Is Imam al-Mahdi (A.J)?ٱلْإِمَام ٱلْمَهْدِيّ
Shafaqna – The twelfth Imam is the Mahdī. He was born in 868 AD in Samarra. His real name is Muḥammad and his other name is Abū al-Qāsim. The tyrannical regime of the time felt threatened by the very possibility of his existence. To that effect, they kept watch over all births so that any new born could be killed. To be safe from the threats, he went into hiding following the martyrdom of his father, Imam Ḥassan al-ʿAskarī (AS). He only contacted his close aides. Imam al-Mahdī (AJ) had two periods of occultation: a lesser one and a greater one. The Lesser Occultation started in 260 AH and lasted up to 329 AH when the Greater Occultation began. The Imam (AS) will reappear when God deems fit to usher in an era of divine governance and fulfill the ultimate missions of all the Prophets. During the Lesser Occultation, the Shīa could contact the Imam via four deputies: ʿUthmān b. Saʿīd al-ʿAmrī, Muḥammad b. ʿUthmān b. Saʿīd al-ʿAmrī, Abū al-Qāsim Ḥusayn b. Rūḥ Nawbakhtī and ʿAlī b. Muḥammad Samarī. The last deputy died in 329, which is when the Greater Occultation began. During this time, the Imam could no longer be contacted and he is only represented by the jurists in a general sense. Imam al-Mahdī’s (AJ) characteristics Based on some of our traditions, the characteristics of Imam al-Mahdī (AJ) could be listed as follows: He belongs to the family of the Messenger of God (PBUH). He is a descendant of Imam Ḥussain (AS). He is the twelfth successor to the Prophet (PBUH). He is the son of Imam Ḥassan al-ʿAskarī (AS). He will usher in justice in the world. He will establish a global government. He will bring relief to the oppressed. He will end all wars and establish peace and stability. (Muntakhab al-Āthār) Imam al-Mahdī (AJ) and his global government Thinkers and policymakers hold out the possibility of the United Nations turning into a central governing body for the entire world to bring together all human nations. The formation of an international body like UN shows that the possibility of a single united world government cannot be discounted. A group of thinkers announced in a declaration (Tokyo Congress, 1963) that they favour a global government based on the following bodies: Global Parliament Supreme Executive Council Global Army International Court of Justice These attitudes show that the divine plan the Prophets and the Imams had reported is taking roots and the ideal enshrined in the Mahdī (AJ) is slowly becoming a reality. Efforts under way to unite cultures and civilizations could easily be seen as portents of the Imam’s return. Peace and friendship to replace war and bloodshed Human history is marked by wars, occupations and injustices perpetrated by tyrants, dictators and oppressive regimes. Everyone wonders if one day such bloodshed will finally come to an end; will a day come in which people can live together in fraternity? Philosophical and social calculations make clear that the human being is moving towards a higher degree of perfection. However, mankind can only reach the highest degree of perfection if its orientation is not restricted to material considerations and they incorporate spirituality too. Scientifically speaking, the material growth of humanity is undeniable and the expansion of his power on sea and land is clear to all. But can this material perfection guarantee his happiness and prosperity? Definitely not! Genuine perfection will only be realized when spiritual achievements such as kindness, affection, morality and humanity match humanity’s scientific and industrial achievements like spaceships, rockets, submarines, skyscrapers and industry. If not, the society will be like a bird with only one wing that will fall before flying. Recognition of mankind’s potential for perfection leads us to anticipate the coming of a day when there will be no injustice left on the earth. ʿAllāma Ṭabāṭabāʾī says: ‘Due to his God-given nature, mankind always searches for true happiness; true happiness depends on meeting both his physical and spiritual needs, in which both this world and the Hereafter are considered. When we see mankind deviate from the path of happiness, it is not because he has not heard the call of humanity but because he is searching in the wrong places for it. Mankind is looking for happiness and perfection, but they imagine that their deviation will bring them this….’