The History of the Kaabah and Its Sacredness

The Kaabah, mentioned twice in the Quran, literally means a cubic object. Notwithstanding its other famous synonyms referred to in the Quran like al-Bayt, Baytullâh, al-Baytu’l-Atîq, al-Baytu’l- Harâm, al-Baytu’l-Muharram, al-Masjidu’l-Harâm, it is often called the Kaabah-i Muazzama, the highly respected Kaabah.


[The Kaabah was erected upon approximately 1.5 meter-wide columns. Its walls contain a total of 1614 basalt stones of various dimensions brought from around Mecca. On the east corner is the Hajar’ul-Aswad, the Black Stone. It is kept in a silver casing and marks the beginning and ending point of circumambulation. The Kaabah’s east corner is called Rukn’ul-Hajar’ul-Aswad or Rukn’us-Sharqi, its north corner Rukn’ul-Iraqi, its west corner Rukn’us-Shami, while its south corner Rukn’ul-Yamani. The drain channeling the rainwater from the roof of the Kaabah (Mizab’ul-The Kaabah) is known as the Golden Drain. Starting from the Kaabah, the first three meters of the area enclosed by a semicircular wall, standing at a height of 1.32 meters and width of 1.55 meters, that rises opposite the northwest corner of the Sacred House between Rukn’ul-Iraqi and Rukn’us-Shami, is known as Hatim. This section was included in the main building of the Kaabah put up by Ibrahim u. Restricted by a lack of material, however, Quraysh, during their restoration, had no other choice but to leave it outside. The remaining 5.56 meter area known either as Hijrul-the Kaabah, Hijru Ismail or Hatira, is the exact spot where Ibrahim u had made a shade for Hajar and his son Ismail from an arak tree. According to tradition, both Hajar and Ismail –upon whom be peace- are buried in the area of Hijr. It has thus been decreed obligatory to perform circumambulation from the outside of the Hijr. The door of the Kaabah, on the northeast of the House, stands at height of 2,25 meters from the ground. The section of the wall located between the door and the Hajar’ul-Aswad is known as Multazam. The exact height of the Kaabah is 14 meters. The length of Multazam is 12.84 meters, while that of Hatim 11.28 meters. Hatim and Rukn’ul-Yamani is separated by a distance of 11.52 meters. Holding the roof inside the Sacred House are three pillars, lined in the middle, from the south wall to Hatim. A ladder to the roof is found on the right hand side of the entrance, which also has a door of its own, called Bab’ut-Tawbah, the Door of Repentance. The inner walls of the Kaabah and its roof are covered with a green fabric made of silk. (Muhammad Ilyâs Abdulghanî, p. 33-66; Kâmil Mîrâs, Tecrid Tercemesi, VI, 17-20)]

The story of the Kaabah begins with Prophet Adam (Alaihi Salaam), the first human being. Upon descending to the world, he was given the duty of building a place of worship on the grounds where the Kaabah stands today (See Tabarî, Târih, I, 124). This is mentioned in the Quran in the following verse:

“Most surely the first house appointed for men is the one at Bekka, blessed and a guidance for the nations.” (Âl-i İmrân, 96)

In response to a question posed by Abu Dharr (May Allah be pleased with him) (*), the Messenger of Allah ﷺ reveals the first building constructed on the face of Earth as the Kaabah, and the second as Masjid’ul-Aqsâ, the holy mosque of Jerusalem (See Bukhari, Anbiyâ, 10). The valley of Mecca was hence chosen as a holy place since the very beginning of human history.

After the Deluge of Nuh (Alaihi Salaam), the Kaabah remained for a long time under sand. It was rebuilt by Hazrat Ibrahim (Alaihi Salaam) many years after he left his son and wife in the land. Revisiting his family in Mecca years after, and seeing that his son was now a young man, Ibrahim (Alaihi Salaam) told him:

 “Our Lord commands us to build a house for him…and you will help me!”

The young Ismail (Alaihi Salaam) carried stones while Ibrahim (Alaihi Salaam) erected the walls of the Kaabah. The piece of marble carrying the footprints of Ibrahim (Alaihi Salaam) was used as a stepping stone to help him reach the higher places of the wall (**). The Holy Quran narrates the event in the following words:

“And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely You are the Hearing, the Knowing” (al-Baqara, 127) (For the details of the incident, see Bukhari, Anbiya, 9).

The Kaabah is the House of the Almighty only symbolically; that is to say, God does not live in it. Muslims pray to Allah (swt), by circumambulating it seven times, starting from the Black Stone placed by Ibrahim (Alaihi Salaam) near one of the corners of the Kaabah. The Black Stone descended from Paradise, and as reported by the Blessed Prophet ﷺ, it was whiter than milk and snow at the time of its descent, darkened in time by the sins of human beings. (Tirmidhî, Hajj, 49/877; Ahmad, I, 307).(***)

It has also been reported that fires before and after Islam had a part to do with the darkening of the Stone. But there are accounts that the side of the Stone facing the wall of the Kaabah still remained very white.

Mujahid narrates that when Abdullah ibn Zubayr (May Allah be pleased with him) demolished the walls of the Kaabah in order to renovate it, he saw that the inner side of the Black Stone was white.

Present during the reinstatement of the Stone in the 339th year of Hegira after having been taken away by the heretic Qarmatîs was Muhammad ibn Nâfî el-Huzâî, who later gave the following testimony:

“I was there to inspect the Black Stone when it was removed from its case and I saw that only one side, the visible side of the Stone was black, while the other three sides were white.”

In the 1039th year of Hegira, the Kaabah was ruined by a strong flood that swept across Mecca. During the rebuilding, Imâm Ibn Allân al-Makkî inspected the Black Stone, commenting that “the parts of the Black Stone installed facing the walls of the Kaabah are as white as the marble where Ibrahim u prayed (Maqâmu Ibrâhim)”(See Said Bektash, p. 36-38; Dr. Muhammad Ilyâs Abdulghanî, p. 43.)

The Quran narrates that once the building of the Kaabah was completed, Prophet Ibrahim (Alaihi Salaam) and his son Ismail (Alaihi Salaam) prayed to Allah (swt), in the following manner:

“Our Lord! Make of us Muslims, bowing to Your (Will), and of our progeny a people Muslim, bowing to Your (will); and show us our place for the celebration of rites; and turn unto us in Mercy; for You art the Oft-Returning, Most Merciful.

Our Lord! Send among them a Messenger of their own, who shall rehearse Your Signs to them and instruct them in scripture and wisdom, and sanctify them: For You are the Exalted in Might, the Wise.” (al-Baqara, 128-129)

Upon the completion of the Kaabah, the Almighty commanded Ibrahim to invite people for pilgrimage:

“And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, from every remote path.”(al-Hajj, 27)

Heeding to this Divine commandment, Ibrahim u climbed the nearby Abu Qubays Mountain, and called out to all four directions with an audible voice, informing people of their obligation to visit the Kaabah.(See Kâmil Mîrâs, Tecrid Tercemesi, VI, 20-21; Said Bektash, p. 111.)

After this declaration the Archangel Jibril (Alaihi Salaam) came and showed Ibrahim (Alaihi Salaam) the borders of the Holy Mosque and the distances of Safâ and Marwâ, telling him to erect stones to mark these borders. The Archangel afterward taught him all the rituals and procedures of the pilgrimage. Thereafter, people from far away lands began visiting the Kaabah for pilgrimage, making Mecca the center for the religion of the Almighty, granting the town an important place in the hearts of people.

Worshipping in the House of Allah (swt), continued the way Prophet Ibrahim (Alaihi Salaam) had taught up until the spread of idolatry. When idol worshipping became widespread in Mecca, the idolaters filled inside and around the Kaabah with idols. But even then the Kaabah was not renamed after a certain idol, continuing to be called Baytullah, the House of Allah (swt).

When Mecca was taken and opened to Islam by the Noble Prophet ﷺ all the idols were demolished, and under the inspection of the Prophet ﷺ, the Kaabah, from both the inside and outside, was cleansed with Zamzam water. This initiated a custom of washing the Kaabah with Zamzam and rosewater every year, perfuming it with musk and amber, and renewing its cover.

Any service made to the Kaabah and its visitors was thus held in great esteem. First fulfilled by Ismail (Alaihi Salaam), these noble duties passed on to his sons, then to the Jurhumites and finally to the tribe of Quraysh. Simultaneous to the establishment of the Meccan city- state we see the founding of the following duties:

1. Sidânah or Hijâbah: The duty of covering the Kaabah and safeguarding its keys.(****)

2. Siqâyah: Providing the pilgrims with water and beverages, and the maintenance of the Zamzam well.

3. Ridânah: Feeding and hosting poor pilgrims.

Becoming entrusted with these duties was considered a great honor and privilege among Arabs. In the time of the Noble Prophet ﷺ these duties were shared among the leading families of the Mecca. Omar (may Allah be pleased with him), the second Caliph, allocated allowances for these purposes, which during the time of Muawiyah (may Allah be pleased with him) became more organized. The Ottomans similarly considered the upkeeping of the Kaabah as being of great significance, providing sizeable allowances for tending to the Sacred House.


(*) Abu Dharr’s (may Allah be pleased with him) real name is Jundab ibn Junada. He was known as Ghifari in reference to the tribe of Ghifar from where he originally sprung. As the fifth Muslim, he was a man of piety, contentedness and abstinence, which lead the Blessed Prophet ﷺ to call him the Masih’ul-Islam, i.e. the Isa (Alaihi Salaam) of Islam. Constantly by the side of the Noble Prophet ﷺ, he would look to reap the greatest benefit from his presence, asking what he knew not to the Prophet ﷺ for clarification; accumulating so deep a knowledge in the end that Ali (may Allah be pleased with him) is known to have called him ‘the repertoire of knowledge’. The total amount of his hadith narrations is 281. Breathing his last in Rabaza near Mecca in the 31st year of Hegira, his funeral last was conducted by a small group who laid him to rest.

(**) Said Bektash, Fadlu’l-Hajari’l-Aswad wa Maqâmi Ibrâhîm (upon him peace), p. 108; Muhammad Ilyâs Abdulghanî, p. 71-73. According to one source, Ibrâhîm –u later stood up on the marble, the Maqamu Ibrahim and invited people to hajj. (Said Bektash, p. 111) In reference to the Maqamu Ibrahim, Allah Y, says: “And when We made the House a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Ibrahim stood (to pray).” (al- Baqara, 125)

(***) Scholars have commented that if sins can have so great an effect on even a stone so as to leave it black, who knows the intensity of the tarnish they can leave on the heart. Abstaining from sins with utmost effort is therefore a must.

(****) Ismail u is recognized as the first person to drape the Kaabah. (Abdurrazzaq, V, 154) Throughout Islamic history, the preparation of the cover of the Kaabah would be seen to by the Caliph, a sultan or the incumbent governor of Mecca. After the passage of the Caliphate to the Ottomans in 1517, the cover of the Sacred House continued to be woven in Egypt for a little while longer. During the reign of Suleyman the Magnificent, Istanbul became the center for weaving its inner cover, added to which was the outer cover, come the time of Sultan Ahmed III. The last cover woven in Ottoman hands to be sent was in 1916, with the rebellion of Sharif Hussain preventing further attempts. Prepared for a period of time once again in Egypt thereafter, the cover is today is made in a factory in Mecca set up specifically for that purpose.


al-Jahiz’s Book of Animals: The transcendent value of disgust

Jeannie Miller, an assistant professor in the department of near & Middle Eastern civilizations, is working on a manuscript examining The Book of Animals by al-Jahiz, a ninth-century Arabic writer and polymath. Al-Jahiz  saw himself as a theologian and natural scientist, but is often miscast because of the risqué nature of some of his prose.

Editorial Note: Written by Jeannie Miller, first published in University of Toronto website and composed by Cem Nizamoglu for 1001 Inventions and Muslim Heritage websites with additional images and further information.

The transcendent value of disgust: U of T’s Jeannie Miller offers a new perspective on an Arabic scholar

Jeannie Miller is making a big impact with a new perspective on some very old prose.

Miller, an assistant professor in the department of near & Middle Eastern civilizations, is working on a manuscript examining The Book of Animals by al-Jahiz, a ninth-century Arabic writer and polymath. Al-Jahiz saw himself as a theologian and natural scientist, but is often miscast because of the risqué nature of some of his prose.

A photo of Jeannie Miller
“He wanted to bring together every way of knowing and understanding the world God created, including our innate reactions of disgust or pleasure,” says Miller. Photo by Diana Tyszko (Source)

“He sometimes gets placed as an entertaining literary figure, as opposed to a religious thinker, which I think is wrong,” says Miller, whose forthcoming book is entitled Performative Inquiry: How Rhetoric Produced an Abbasid Natural Science.

“These things were not necessarily opposed in the ninth century. By classifying al-Jahiz that way, one misrepresents the history of Islam by removing his entertaining work from that history.”

Page from the Book of Animals by African Arab naturalist and evolutionist al Jahiz. Kitab al Hayawan (Book of Animals). Ninth Century. Basra. by Abu Uthman Al-Jaahiz (Image Source)

The Book of Animals was written “in service to God,” says Miller, and partly in response to Aristotle’s biology books. In it, al-Jahiz exhibits an “exciting and very inclusive” approach to humanity. Using pigeons as an analogy, for example, he observes that there seem to be many natural forms of sexuality, including homosexuality in males and females, as well as varying preferences regarding domination.

“Much of the Book of Animals is dedicated to arguing against people who thought that exceptional people and animals were monstrous or scary. Like most intellectuals of his time, he was an elitist and did not treat everyone equally — but he did treat all kinds of people as natural results of God’s creation,” says Miller, a former Fulbright scholar who joined the U of T faculty in 2013 after doing her undergraduate degree at Harvard University and her doctorate at New York University.

Illustrations from Kitab Al Hayawan (Book of Animals) of Al-Jahiz (Image Source)

“I’ve always been interested in works that blend literature and science. For this project, I wanted to set aside modern divisions between science and literature, and between entertainment and religion, and just ask what al-Jahiz was trying to accomplish, and why he felt it had to be done this way,” Miller says. “He says his goal is to show how wondrous divine creation is, but was it really necessary to spend half a volume citing poetry about excrement and the perversions of the dung beetle?”

Miller’s book will make the case that in fact al-Jahiz did think it was necessary to examine feelings of repulsion and attraction, through poetry and rational argument, in order to fully understand the place of humans in God’s creation. “He wanted to bring together every way of knowing and understanding the world God created, including our innate reactions of disgust or pleasure.”

The Crocodile from The Book of Animals by Al-Jahiz Credit: © Veneranda Biblioteca Ambrosiana, Milan, Italy/Bridgeman Images (Image Source)

This was very likely a product of his exposure to the rhetorical debates practised by his theology teachers, adds Miller. “They weren’t just engaging in dialectic — they were also citing poetry, and recounting anecdotes to make points about the natural world.”

Paper had been introduced to the Muslim world around 800 AD and al-Jahiz responded to this new technological opportunity by writing large compilations as a way to preserve, defend, and theorise some of those rhetorical debate practices.

Miller notes al-Jahiz was a foundational writer in the “adab” genre, and that even though this type of writing was often full of “obscene stories and dirty jokes,” it was also often religious in nature. In fact, many adab writers were religious scholars.

Illustrations from Kitab Al Hayawan (Book of Animals) of Al-Jahiz  (Image Source)

“Adab texts are obscene and they are religious, and I don’t think people felt a lot of problems with that at the time,” says Miller, who studied Arabic in Ethiopia and in Syria just before the war.

Modern editions of those texts, published both by European and Arab presses, have at certain times removed passages deemed too sexual or homoerotic, but this didn’t happen to al-Jahiz, she says.

Arabic texts are worthy of being studied with the care, attention and creativity afforded English literary heritage, adds Miller, who also speaks some French, Italian, German and Hebrew.

“Just allowing English speakers access to the richness, complexity and diversity of the Arabic heritage is a small contribution to combatting Islamophobia.”

This article has been taken from University of Toronto website with permission. 

Imaginary potrait of Al-Jahiz (Source)

Qatar Stamp of Al-Jahiz  (Source)


A lion eating the entrails of the carcass of a cow. The drawing fits the text: “The lion is the king of the beasts of prey, and it eats carcasses, and it begins by drinking the blood, then it opens the stomach and eats what is in it of food and saliva and the intestines together with the evacuation” Al-Jahiz, Kitab al-hayawan (The Book of Animals ), Cairo, Egypt, Seven volumes, 1323-1324 H. Mehemet Bayrakdar said: “The Kitab Al-Hayawan was the object of many studies, and had great influence upon later Muslim scientists, and via them upon European thinkers (especially upon Lamarck and Darwin). And it became the source for later books on zoology. Al-Jahiz’s many sentences are quoted by Ikhwan al-Safa and Ibn Miskawayh, and many passages are quoted by Zakariyya’ al-Qazwini (1203-1282) in his ‘Aja’ib al-Makhluqat, and by Mustawfi al-Qazwini (1281- ?) in his Nuzkat al-Qulub; and al-Damiri in his Hayat al-Hayawan‘ , and still continues to inspire the scientists today. For instance, Professor. Dr. R. Kruk whose inaugural lecture on “A Map of a cat” was also inspired by Islamic manuscripts and scientific references including Kitab Al-Hayawan. These books also had the role of a cultural drive for the progress of research in modern science in zoology, biology, evolutionary theories, medicine, veterinary, anatomy, etc.”

Inspired Ibn Bakhtishu’s Manafi’ al-Hayawan (Book on Animals), dated 12th century. Captions appear in Persian language. (Source)

These books not only covered a specific subject as scientific textbooks, but also acted as enlightening guides just like most other early Muslim scientific books.

An example is a line from Al-Jahiz’s Kitab Al-Hayawan

…and the cat profits so much from its resemblance to the king of beasts that one way of dealing with approaching war elephants is to release a quantity of cats from a bag.”

From Cats in Islamic Culture by Cem Nizamoglu


Al-Ǧāḥiẓ/Jahiz, Kitāb al-ḥayawān (Book of the animals), Syria, 15th C. Milan, Biblioteca Ambrosiana, Ms. arab. B 54, f. 36 (Image Source)

Who were Samson and Delilah? Was Samson a prophet?

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This figure in Hebrew is called Samson. In Arabic, Syam’un is called, and according to the tongue of the west (English) it changes to Samson.

There isn’t any sahih (authentic) sources in Islamic Tradition regarding Samson. There were several hadith (the sayings of the Prophet Muhammad) but those were not categorized as sahih hadith. There were also some notion from Islamic Scholars like Tabari, Al Ghazali, and ibn Kathir (who compile a famous book about tafseer [interpretation] of Qur’an) about Syam’un/Samson.

The most known sources of the story of Samson are from Israiliyat stories (stories that are told from the Jews to the early Muslims community). According to these stories, Prophet Muhammad pbuh himself has said:

Narrated ‘Abdullah bin ‘Amr: The Prophet said, “Convey (my teachings) to the people even if it were a single sentence, and tell others the stories of People of Israel (which have been taught to you), for it is not sinful to do so. And whoever tells a lie on me intentionally, will surely take his place in the (Hell) Fire.” (Sahih Bukhari. Hadith 3202)

The story below is an english translated version (made by me) from an Indonesian source referencing the book Muqasyafatul Qulub (a book from Al Ghazali), some of the details are added by me. The isnad (path of oral transmission) and the narrator are not described in the book so it cannot be verified as where the story came from.

It is said that in one of the gathering between the Prophet Muhammad pbuh and his companions, the Prophet told a story about a prophet from the region of Gaza, which is the prophet Samson (or Syam’un al Ghazi in arabic), he was ordered by God to preach to his own kin the Son of Israel (Israelites) which is now under/between the Romans.

The ruling authority of Israel at that time (including The King of Israel and the communities of Israel itself), feared that Samson may ignite rebelion with his followers, denied his message and attempted to caught/kill him but they never can due to his inhumane strength. The King of Israel then post a request to the communities rewarding gold and jewelries to whomever caught Samson. The wife of Samson was tempted, she attempted to trap Samson but never can. Realizing the intention of his wife, Samson intentionally told her that he cannot be bound except by his own hair (which is very long).

Long story short, Samson was brought to the king and tortured. Blindfolded and bound, he is being displayed in the palace to the communities as a warning from the authority to whomever dare to follow Samson. At that time, Samson made a prayer to God, repented and seek His help. God accepted him and give him miracle of even more immense strength. Because of that, Samson was able to destroy the palace and everyone in it by himself.

The Prophet Muhammad pbuh said, it was after this time that Samson made a promise to God to redeem his sins by doing Jihad (fights people who denied the commandment of God which do evil) for 1000 months non stop. Hearing this, the companions of the Prophet Muhammad pbuh then asked, O Prophet of Allah! We also wanted to do the deeds of Samson (alaihissalam). Prophet Muhammad pbuh was silent for some time, until it came to him a message from gabriel which told about one of the nights in the month of Ramadan where it was better than 1000 months, it was Laylatul Qadr.

Muslims all around the world today still regards Laylatul Qadr as a holy night. The exact time of Laylatul Qadr is not clear and never clearly stated by the Prophet, but it increases the willingness of Muslims to increase their good deeds in the whole nights in the month of Ramadan. So if you are a fundraiser in the Muslim World, try to do that more often in the nights in the month of Ramadan.

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Samson is one of 124,000 prophets that Allah Ta’ala sent. He came from the Children of Israel, and was sent to preach to his people. According to some history, he was also sent to preach to Roman territory.

Samson was the third judge at the time of the judges of the children of Israel. He lived after the time of the prophet Moses and Yu’sya bin nun alaihi sallam.

The story of the prophet Samson / Syam’un is not mentioned in the Qur’an. But the story of this mighty prophet is found in the book of Qisasul Al anbiya ‘.

In the book it is told that when the prophet Muhammad sallallaahu alaihi wasallam was gathering in the month of Ramadan with his companions. At that time he suddenly smiled to himself.

Seeing this, the friends asked: “What makes you smile, O Messenger of Allah?

The Prophet then replied: “Allah showed me about the atmosphere of the last day, when all humans were gathered in the Mahsyar field. And I saw a prophet who was walking with a sword. He walked alone to heaven without any followers. He was the prophet Syam’un / Samson “.

The Prophet Samson / Syam’un was given the incredible power of Allah Ta’ala. Among them he was able to soften the iron with his hand, against the beast, and lift the building pole and knock it down.

Samson’s prophet had a special sword made of jawbone. That sword is what he uses to fight the infidels. His magnificent power, making Samson the prophet able to fight the infidels of his people (the Children of Israel), as well as against the Romans alone.

He is absolutely invincible, so all unbelievers are confusing to fight him.

At that time the Children of Israel were commanded by a king who was unjust and disobedient to God. Eventually the king and all the infidels from the Children of Israel and the Romans then conspired. To find a way to defeat the prophet Samson.

Then they found a way to find Samson’s weaknesses. That is by way of influencing his wife (Delilah). The King of the Jews then condemned Samson’s wife with a wealth of wealth, provided she could leak what her husband’s weaknesses were.

Eventually the wife of the prophet Samson was deceived by the king’s offer. Then he begged her husband to tell her what her weakness was. Because of his love and love for his wife, and also because the prophet Samson thought that it was impossible for his wife to commit maliciousness to him, he finally mentioned his weaknesses.

Samson said to his wife: “If you want to find me helpless, then tie me (my hand) with my hair.”

Finally, the prophet’s wife Samson cut her hair (while she was asleep), then tied her hands with the hair.

It turned out to be the weakness that the prophet Samson said. When he woke up, suddenly his body ran out of power with the condition of his two hands tied up. At that time he really did not think if his wife had enough to betray him.

Then his treacherous wife told the king that the prophet Samson was helpless. Shortly thereafter came a royal soldier carrying Samson’s prophetic body into the palace.

Upon arriving at the palace, the prophet Samson received an extraordinary torture and out of humanity. He was beaten, whipped and uncovered his eyes. After that the prophet Samson was forced to do all the heavy work in the king’s palace.

Because so cruelly the torture he received, eventually Samson’s prophet prayed that God would help him.

Samson started his prayer by repentance to God, and begged for forgiveness for being deceived by his wife.

Finally God granted Samson’s prophetic prayer and restored his strength as before. With that power, then the prophet Samson laid the king’s palace. And the cruel king of the Children of Israel was destroyed with all his disputed people, including the wife of the prophet Samson himself.

Afterwards the prophet Samson promises to God for jihad against all unbelievers who disobeys up to 1,000 months.

When hearing the Prophet’s story about the prophet Samson who fought fi sabilillah up to 1,000 months, one of the companions then said: “Ya rasulullah, we also want to worship until 1,000 months.”

Hearing the friend’s words, then the Prophet (peace be upon him) was silent for a moment.

Soon the angel Gabriel came to see the Messenger. The leaders of the angels then revealed to the prophet, that in the month of Ramadhan there was one night whose value was better than 1,000 months.

That night was later known as the night of Lailatul qadar.

Thus the story of Samson / Samson / Syam’un prophet. Starting from the narrative of the story of the prophet Samson / Syam’un is asbabun nuzul (because) the downfall of Allah to the Muslims. That is the virtue and glory of the night of the Lailatul qadar.

Hopefully the story of Samson / Syam’un prophet can add to our faith all. Aammiin.