I can’t find an actual picture of our minaret anywhere.  Gotta bring the camera to jummah this week and get one inshaAllah.

From the album: Wall Photos by I LOVE NATURE by Alexander Hollander

That night, Sharifa had a quarrel with her mum and without bringing
anything with her, she ran out of the house. While she was walking
on the street, she discovered that she did not have any money on
her, not even a cent to make a phone call. As she was walking along
the street, she spotted a noodle stall, it smells so nice, how she
longs for a bowl. But, she has no money.

After a while, the owner of the noodle stall seeing Sharifa standing
in front of his stall for quite a long time, asked: ‘Hey Miss, do
you want a bowl of noodles?’

‘But…but…I didn’t bring any money with me…’ she answered
shyly.

‘It’s alright; I’ll give you a treat.’ The noodle vendor said, ‘Come
have a seat, I’ll cook you a bowl of noodles.’

Not long after, the owner served Sharifa with a bowl of noodles and
a plate of vegetables. Sharifa ate a few mouthfuls and she started
to tear. ‘What happened, young lady?’ the owner asked.

‘Nothing, I’m just touched!‘ Sharifa said while drying her
tears. ‘Even a stranger I met on the street would offer to cook a
bowl of noodles and treat me! But… my own mother, after a quarrel
chased me out of the house and asked me not to go back again. You as
a complete stranger could show me care and concern while my own
mother…she’s so cruel.’ She said to the owner.

The boss after hearing what Sharifa had said replied with a
sigh: ‘Miss, how can you think that way? Ponder over this, I just
cooked a bowl of noodles for you and you are so touched. Your mother
had been cooking noodles and rice for you since you are young till
now, why aren’t you grateful to her? And you even quarrel with her?’

Sharifa was stunned upon hearing that. ‘Why didn’t I think of that?
A bowl of noodles from a stranger and I’m so grateful but yet my own
mother had been cooking for me for so many years and I’m not even
showing the least concern about her. And because of a trivial
matter, I quarrelled with her.’ She finishes her noodles swiftly and
braces herself up and march towards the direction of home.

As she was walking home, she thought to herself what she wants to
tell her mum right now… ‘Mum, I’m sorry, I know I’m at fault,
please forgive me.’

Once she reached the doorstep, she saw her tired and anxious mother,
frantically searching everywhere for her. When she spotted Sharifa,
the first sentence which came out of her mouth is: ‘Sharifa, come
into the house quickly, I’ve the dinner ready and it’ll be cold if
you don’t eat it now.’ Right at that moment, Sharifa was unable to
hold back her tears anymore and started weeping in front of her mum.

At times, we may be very grateful to other people around us for a
little gesture they showed us, but to our close ones, especially our
parents, it’s a lifetime of gratefulness we have to remember.

We should never forget what our parents had done for us but often we
treat that as a natural process for them to sacrifice for us.
However, parent’s love and care are the most valuable gift given to
us since we were born. They don’t expect any repayment from us for
raising us but think about it…..do we treasure the unconditional
sacrifice from our parents – and so we return to them their just
dues.

Reflections of a Mother

Allah gave you life through me, but I cannot live it for you.

I can teach you the Qur’an and the Deen , but I cannot make you
learn.

I can guide you in your Deen, but I cannot be there to lead you.

I can allow you freedom, but I cannot account for it.

I can take you to the masjid, but I cannot make you pray.

I can teach you right from wrong, but I cannot always decide for
you.

I can buy you beautiful clothes, but I cannot make you beautiful
inside.

I can offer you advice, but I cannot accept it for you.

I can give you love, lihubbillaah, but I cannot force it upon you.

I can teach you to share, but I cannot make you unselfish.

I can teach you respect, but I cannot force you to show honour.

I can advise you about friends, but cannot choose them for you.

I can advise you about sex, but I cannot keep you pure.

I can tell you the facts of life, but I can’t build your reputation.

I can tell you about drink, but I can’t say “no” for you.

I can warn you about drugs but I can’t prevent you from using them.

I can tell you about lofty goals, but I can’t achieve them for you.

I can teach you about kindness, but I can’t force you to be
gracious.

I can warn you about sins, but I cannot make you moral

I can pray for you, but I cannot make you walk in the Straight Path
of Allah.

I can tell you how to live, but I cannot give you eternal life.

I can love you with unconditional love all of my life….. and I
will

Source: Slaves of Allah.

Al markaz al Islami makassar

When The Lights is on

"Night Vision of Al Markaz Al Islami Makassar"

The idea appeared in early 1989 in which time the late General M. Amir al-Hajj Yusuf as to convey the idea of a monumental mosque in Ujung Pandang (now Makassar) to the various figures who perform the pilgrimage, including Munawir Sjadzali, Edi Sudradjat, M. Jusuf Kalla and some others; and spontaneous acclaim.

In the month of Ramadan 1414H (March 3, 1994), General (Retired) M. Jusuf invited several ministers and a number of businessmen. He then put forward the idea of building a center of Islamic civilization development of the core of a mosque, and placed in Makassar. Not just because he comes from South Sulawesi, but because the city is the central point of eastern Indonesia, and the religious community, looks like a presentation later on large pilgrimage.

Funds collected spontaneously during the meeting, not only from officials and Muslim businessmen. But also from non-Muslim entrepreneurs like Prayogo Pangestu, James T Riyadi or Harry Darmawan.

Abu Dhabi Grand Mosque

Sheikh Zayed Mosque

White Dome...

wondefrul Tile

Water in the Desert

"expensive" Interior

Just nothing to say

Night in Abu Dhabi Grand Mosque

You just find it in Abu Dhabi Grand Mosque

Light will Guide You

Sheikh Zayed Mosque / Masjid Sheikh Zayed (Arabic: مسجد الشيخ زايد) in Abu Dhabi is the largest mosque in the United Arab Emirates and the eighth largest mosque in the world. It is named after Sheikh Zayed bin Sultan Al Nahyan, the founder and the first President of the United Arab Emirates, who is also buried there. The mosque was officially opened in the Islamic month of Ramadan in 2007.

The Abu Dhabi Tourism Authority announced that tours of the mosques will be given to both Muslims and non-Muslims beginning in mid-March 2008 in order to promote cultural and religious understanding.

The design of the Sheikh Zayed Mosque has been inspired by Mughal and Moorish mosque architecture, the Badshahi Mosque in Lahore and the Hassan II Mosque in Casablanca being direct influences. The dome layout and floorplan of the mosque was inspired by the Badshahi Mosque and the architecture was inspired by both Mughal and Moorish design. Its archways are quintessentially Moorish and its minarets classically Arab. The design of the mosque can be best described as a fusion of Arab, Mughal and Moorish architecture.

The Mosque is large enough to accommodate 40,000 worshippers. The main prayer hall can accommodate up to 9,000 worshippers. Two rooms next to the main prayer hall, with a 1,500-capacity each, are for the exclusive use of women.

There are four minarets on the four corners of the mosque which rise about 115 m (380 ft) in height. There are 57 domes covering the outside yard and the main building as well. The domes are decorated with white marble and the interior decoration is made of marble. The courtyard is paved with floral marble designs and measures about 17,000 m² (180,000 sq ft).

The Sheikh Zayed Mosque made some world records:

• The carpet laid out on the vast expanse is the “World’s Largest Carpet” made by Iran’s Carpet Company and designed by Iranian artist Ali Khaliqi. This carpet measures 5,627 m² (60,570 sq ft), and was made by around 1,200 weavers, 20 technicians, and 30 workers. The weight of this carpet is 47 tons – 35 tons of wool, and 12 tons of cotton. There are 2,268,000 knots within the carpet.
• This mosque also holds the largest chandelier. There are seven imported chandeliers from Germany and are copper and gold-plated. The largest chandelier has a 10 m (33 ft) diameter and a 15 m (49 ft) height.

Both of these records were previously held by the Sultan Qaboos Grand Mosque in Oman.

Bibi Heybet Mosque

Bibi Heybat mosque

evening come

And the Light is on in Baku

interior

Dome inside

nice inside

The Bibi-Heybat Mosque on the outskirts of Baku Azerbaijan has an unusual history. First of all, it was built to honor the sister of the 7th Shiite Imam, Ali, and secondly, when the mosque was destroyed during Stalin’s rule, legends arose about a woman wrapped in white disappearing down into the sea who would return when times got better. The legends that have grown up around the Bibi-Heybat Mosque are examples of how such narratives in the minds of the community can influence reality later on. A new Mosque has recently been constructed on the same spot and dedicated in July 1998.

When foreigners flocked to Baku during its First Oil Boom at the end of the 19th century, they brought their religious beliefs with them. Although Azerbaijan was traditionally a Muslim country, the country was open and tolerant of other religious practices including Judaism and Christianity. The architectural landscape of Baku soon revealed this religious diversity. Along with palatial residences, community theaters, clubs and music halls, a new wave of mosques, churches and synagogues were built.

Along with mosques such as the mosque of Mohammad ibn Abu Bakir, Bibi-Heybat mosque, Friday Mosque, Shirvanshah mosque and the Blue mosque. Other religious sanctuaries included what was known as the Old Church, the Nickolayevski Cathedral, the Spassko-Preobrazhenskaya Church, the German church (Kirke), a Catholic church, and a Jewish synagogue. Also there were several Armenian churches which still stand today but are closed.

In the 1930s, Stalin began his campaign to ban religious practices and ordered the widespread destruction of religious buildings. The first target in Baku was the Bibi-Heybat mosque, followed by the large Alexander Nevski cathedral and several Christian churches which were dynamited shortly thereafter. Other worship centers were converted into museums or workshops or were used for storage.

The Mosque’s Origins
But the Bibi-Heybat Mosque is unusual in that it is the only religious building that Stalin destroyed, to date, which has been reconstructed. The origins of this mosque go back to 7th century Baghdad. During the reign of Caliph Garun-ar Rashid, a dispute occurred between the caliph and the eighth Imam, Ali ibn Musa. As a result, the Imam’s family and friends were persecuted and fled Baghdad in fear of their lives. The Imam went to the province of Khorasan (Iran) and settled in a small village. After he died, he was buried there as a martyr for the faith. His tomb became a pilgrimage site for Shiite Muslims. Soon the city of Mashad grew up around it which today has become one of the major religious centers for Shi’ites, after Mecca (Saudi Arabia) and Karbala (Iraq).

Allegedly, the Imam’s sister, Okuma Khanim (Mrs. Okuma), fled to Baku and, in order not to attract attention, settled along the shore of the Caspian Sea. There she led the life of a holy woman. After her death, the people erected a small crypt over her grave. Years passed, and rumors about the grave of a holy woman from Mohammad’s family spread throughout the East. The site was declared a “pir,” or holy place.

Religious people, particularly sheiks, began to settle near the site and the village was given the name Sheikhovo and later Shikhovo. Pilgrims from distant Muslim countries were said to have come to visit Okuma Khanim’s grave.

Eventually, a small mosque was built with one room which had an inscription that read: “Built by Mahmud ibn Saad.” Another plaque indicated that the mosque had been built between 663 and 665 (Hazri) or 1264-1266 according to the Western calendar.

The interior of the mosque was decorated with blue tile. A crystal lamp was suspended from the ceiling. When the strong Baku winds started to blow, the crystals would hit against each other and make tinkling sounds. The mosque had a 20-meter-high minaret from which the “ozan” used to call out the invitation to prayer. Forty stone steps led from the mosque to the nearby pier where foreign ships docked.

The name given to the mosque was Bibi-Heybat because in those days it was not proper to call a woman by her first name. Okuma Khanim had a devoted servant named Heybat. In Azeri “bibi” means “aunt,” so calling the mosque “Bibi-Heybat” was the same as saying “the mosque of Heybat’s aunt,” rather than blatantly saying, “Okuma Khanim’s Mosque.”

In 1903, an artist made a painting of the mosque. An Englishman liked it and persuaded the artist to sell it to him. But, allegedly, the famous Azerbaijani Oil Baron Taghiyev found out and bought back the painting from the Englishman so that it could stay in Azerbaijan. During the Bolshevik Revolution (1920) when all of the Taghiyev’s property was confiscated, the painting disappeared. Then 44 years later in 1964 and after Stalin had died, someone anonymously donated the painting to the Art Museum of Azerbaijan. Today, it is still on exhibit there.

Blowing Up the Mosque
Legend has it that the thick walls of the Bibi-Heybat Mosque were not easy to destroy. The minaret also caused a lot of trouble. In order to blow it up, they had to dynamite it twice. At least, that’s what they say.

Another strange phenomenon is associated with the mosque. Two nights after it was demolished, the people of the village had trouble sleeping, outraged that their holy place had been desecrated. When dawn broke, hearing shouts and a loud crash, they ran to the mosque. A Red Army soldier, who was supposed to be guarding the remnants of the mosque, stood there with eyes wide open in horror, pointing to the sea and shouting something unintelligible. Where he pointed, the people could see a woman wrapped in a white veil walking down to the sea. The vision of the woman disappeared into the red rays of the rising sun and the glistening water. At least, that’s how the legend goes. An old man whispered: “She is sure to come back! She’ll return in better times.”

The soldier went on to describe how he had been awakened by the sound of stones crashing down on one another. It was as if someone were moving them. Then he had seen the tiny thin form of a woman dressed in white rising from the rubble. When she passed by him, he could detect the smell of fresh roses. (In Azerbaijan, it is customary to wash the hands and face of the deceased with gulab or rosewater.)

Yet another legend says that the soldiers who were involved in Bibi-Heybat’s destruction died in freak accidents. One of them allegedly drowned, another died when a boulder fell on his head, a third one was electrocuted.

While it may be difficult to separate fact from fiction, it’s clear that Bibi-Heybat has remained significant to the Azerbaijani people. Maybe these stories were created to cope with the disturbing fact that their holy place had been desecrated and it was their way of revenging the destruction and creating a mental construct of justice when they could not, indeed, retaliate and defend their faith in reality.

But what is curious today is that more than 60 years after its destruction, the Bibi-Heybat Mosque has been rebuilt. A dedication ceremony, attended by President Heydar Aliyev, was held on July 11, 1997. Regardless of whether the stories are true or not, clearly the fact that the mosque had lived on in the memories of the Azerbaijani people through legends has clearly contributed to making the building become a reality once again. Could it be, as predicted, that better times really have returned?-Azad Sharifov is head of the Journalism Department of the Higher Diplomacy College of Azerbaijan. - (http://azer.com/aiweb/categories/magazine/63_folder/63_articles/63_bibiheybat.html)

Sehitlik Moschee

Mosque Sehitlik Berlin

Moschee Sehitlik during winter

Cemetery, Winter still in Masjid-moschee Sehitlik

The Sehitlik Mosque (Turkish: Türk Berlin Sehitlik Camii) in Berlin was built before 1983 at the Turkish cemetery at the Columbia dam in the district of Neukölln and expanded between 1999 and 2005. The mosque took its name from the Turkish cemetery, which was created back in 1863 as a diplomatic graveyard. The derivative of Sehitlik Şehit (=) may mean martyrdom martyrs or Soldaten-/Ehrenfriedhof.
Mosque -The mosque offers 1500 square and the faithful prayer hall in the 1st Floor has an area of 365 square meters.
Planning -Entrance of the Turkish cemetery

The mosque, with neighboring buildings was developed by the company Hassanein Mim. Trouble. Ltd.. AS. Designed by the architect of Turkey Hilmi Senalp. Senalp also planned the mosques in Ashgabat (Turkmenistan) and Tokyo (Japan) and directed the construction work. For the Sehitlik mosque, he made the execution plans. The statics calculated Hüseyin Portakal from Augsburg. The foundation stone for the reconstruction took place in 1999. The shell was carried out under the direction of Tarkan Akarsu from Berlin, who also presented the addendum to the building permit due to changes in the building.
Building complex -Mosque in the Muslim cemetery in the winter

In the complex of buildings is a cultural center with a mosque. Therefore, the planning and execution were carried out in three sections. The first phase consisted of three storeys. The first floor is half the size of the ground floor because the stage has been built as a terrace. The cultural center will include at the end of the third phase of construction around 2805 m².

The second phase is the mosque, with four bullets. The basement was designed as a multipurpose hall. The ground floor is currently used as a prayer room and is used in the future as a meeting room and spare room for prayer, the mosque is in the 1 Floor. The minarets are available from the first floor. On the gallery floor to pray, as a rule the women. The third phase has started.
Use -The Mosque is the Muslims of the adjoining districts, especially Neukölln and Kreuzberg as a place of worship, prayer, the language is Turkish, above all, depending on the occasion also Arabic. Besides taking place in the mosque and the burial ceremonies, most of the Islamic community in Berlin, the dead will then be transferred to the cemetery landscape Gatow or in the home of the deceased, as the Turkish cemetery directly utilized at the mosque just as the Muslim burial grounds of the New Garrison Cemetery are.
Cultural center in the shell, adjacent to the mosque

Since the mosque next to the religious and social functions and serves as a community center, there are facilities for these purposes.

Architecture -As an architectural model of the mosque served the Ottoman Architecture of the 16th and 17 Century. This period was characterized by Mimar Sinan, the Ottoman architecture reached its classical peak. The period lasted until the beginning of the 18th Century, were stronger than the European influences on Ottoman architecture.

Data structure -The first section is a total of 940 m² in size. The mosque, with all floors (basement, earth, 1 upper and upper floor) has a total of 1360 sqm gross floor area (GFA). The basement has about 450 m² gross area, the ground floor is about 400 square meters in size and the gross floor area of the 1 Floor (the prayer room) is about 365 square meters.

The total gross floor area of the mezzanine level, is about 145 square meters. The main dome of 12 feet in diameter sits on an octagonal beam. The weight of the dome will be forwarded by the eight half-domes on the outside wall and thus to the foundations. The basement and ground floor are each 3.5 meters high and the 1st Floor is up to the small domes 8.47 meters, up to the main dome 15.42 m high. The level below the gallery floor is four feet.

Sehitlik Mosque

The total height of the outside of the main dome to the mosque floor is 16.5 meters, 21.1 m. to the surface. In the mosque can be measured a clear height of 16.32 meters. The length of the minarets, the first floor, and without tip, is 25.03 meters, with the top down to the crescent 33.56 meters. The total size of the third phase of construction is about 505 square meters. The Cultural Center will end around 2805 m² are available.

For the building structure and design -The buildings from the classical period are classified by architectural terminology for the structure. Basically, the forms used the four-, six-and-pillar achtkuppeltragenden plans. The mosque was built in kuppeltragender octagonal pillars and arches form of a steel structure.

The design possibilities of the central space formed simultaneously in the classical Ottoman architecture, the design criteria of this construction, because by the time design and construction to enlarge the central space was limited. Typical examples of an eight-pillar plan, the Selimiye Camii in Edirne and the Kadirga Sokullu Pasa Camii in Istanbul.

The canopy is a secular component, which is used in mosques only very rarely. Here, it was realized, to maintain the facade of a uniform design of the complex. On the facade of the mosque are the bird’s palaces, which shows the reference architecture at that time on the animals.

Technology -The main focus of the interior decoration was the harmony of the mixed use of ceramic and marble. At the prayer niche, crown sermon, preaching firm and between these arches can be observed. Such mixed use of these materials was not known in the classical period. This mosque is therefore not a repetition or copy of any mosque, but is a new form of design possibilities of the classical period dar. The use of marble was mined processed on the island of Marmara.
Sehitlik Mosque
The ceramic structure is real at the Iznik ceramics, which was deformed in the Turkish city of İznik decorated by hand, and dyed. The bottom of the ceramic made of quartz sand. The raw panels are dyed after production hours and then sanded. Then, the motives to be applied by dust technology (the same technique was also on the main dome) is used, then they are painted. In the oven at 600 ° C are bonded to the motifs and colors of the ceramics. Finally, the plates are provided with a glaze and baked in an oven at 900 ° C heat. The amount of heat in the oven and the Bleibedauer is crucial for a satisfactory outcome. Sometimes a desired piece of ceramic is achieved only after five to six times repeated.

Art -All used materials such as wood, marble, Gipsfenster, calligraphy has been prepared at great expense original layout and built-in. The plates on which the name of Allah, Muhammad, Abu Bakr, Omar, Othman, Ali, Hasan, Hüsseyin stand, are the transition elements. The sharp transitions are intercut from the main dome to the domes of these elements visually easier.

The Muqarnas located in the lower layer, transitional elements, allowing the aesthetic connection between the small domes and the outside walls. The Muqarnas are an art form whose design and construction is currently under threat and increasingly forgotten. On the main dome are traditionally the verses Ihlas-i Serif, the writings were executed with 23-carat gold decoration. Usually the color of the background of cobalt blue, dark green, but here was selected, which was used in the mosques from the earlier period very often. The main colors used are titanium oxide (white), cobalt blue, iron oxide (orange, red) and ocher (yellow), other colors caused by the mixture of these primary colors.

In the embodiment of calligraphy were first sketched on the wall and the dome of the body and width of the lettering with a pencil. The thickness of the letters was decided by the distance between the dome and the bottom spot. It should be noted that writing the reader may occur neither too small nor too large. After that, the context and the motives were added to the script around. Ultimately, the whole design has been perfected by the main dome up to the pillars or socks up and down about the balance of colors and sizes after several adjustments, piece by piece. The calligraphy of the mosque was run by Mr Hüseyin Kutlu, whose famous teacher of Mr. Hamid Aytaç. The painting was designed by Mr. Semih Irtes locally and adapted to the walls and domes and painted. This is not mentioned here, and the artists, professionals, or plasterers have come from Turkey, only the construction of this mosque in Berlin.

Height problem -View from the Hasenheide on the minarets

Shortly before the opening of the mosque in 2003, measurements of the Neukölln district office revealed that the minaret near the Tempelhof airport instead of the approved height of 28.60 meters now showed a height of 37.10 meters. The dome was later retired with a 21.30 meters to 4.10 meters as approved. In October 2003 they could agree to “undertake a subsequent healing of the defects of a building by an addendum to the building permit. The builders DITIB was imposed a fine of 80,000 euros. A cross-section and a fine of half a million euro could therefore be prevented.

Rey Fahd Mosque, Buenos Aires Argentina

Centro Cultural Islámico Rey Fahd, Buenos Aires

Rey Fahd Mosque and the tomb of Evita Peron did the iconic city, Buenos Aires, Argentine. Two places were used as tourist attractions in Buenos Aires, “said Fernando, a young Argentine who became the mosque committee.

With a land area of 38 thousand square meters (3.8 acres) and building area of 25 thousand square meters (2.5 hectares), the mosque’s attention since the first was built in 1998.

In fact, the development process could reap the mosque controversy. Local residents protested the policy at that time president of Argentina, Carlos Saul Menem. Therefore, the number one in the City of Arab descent Tango (Syria) is what gave the land to the Kingdom of Saudi Arabia to dibanguni giant mosque.

President of Argentina 1989-1995 and 1995-1999 periods are reasonable, it is worthy of the land given to the monarchy guard two Muslim holy land. In addition to the relationship between the two countries have a strong cooperation in the field of trade, King Fahd also provides a good building to be Argentina embassy in Saudi Arabia.

Just a note, before Carlos Menem has the Islamic faith. He moved to the Catholic religion ahead of presidential elections in the late 1980s. Argentina’s constitution when it requires the president should be a Catholic. Unlike Menem, his wife, Zulema Yoma Fatima, who was bleeding Syria, chose to remain Muslims.

Public and to associate the origins ngaitkan Menem Muslim mosque near the development process. 1930-born lawyer was also not lost his mind to deny it. He argued, the land “diwakafkan” for the mosque was the land useless. Therefore, the land before it became waste disposal center for the people of Buenos Aires.

Sanaa Yemen

Morning...

The Great Mosque at Sana’a is organized around a central courtyard measuring approximately 80 meters long by 60 meters wide. To the north and south are its prayer areas, with five and four aisles, respectively. To the east and west of the courtyard are halls of three aisles each. Arcades mainly composed of pre-Islamic material from other sites form the aisles of these sections. Inside the court, not exactly at its center, stands a domed square structure that dates to the early sixteenth century when the courtyard itself was paved. Although this Ottoman building somewhat resembles the Ka’ba at Mecca, with its ablaq design of alternating layers of varying colored material, scholars argue that it was probably not modeled after it, as the ablaq technique of construction predates Islam in the region. It served as a treasury and then a storage unit for waqf documents.

According to early sources, the Prophet Muhammad commanded the construction of this mosque, including its location and dimensions, sometime around 630. While the validity of this claim lacks evidence and certainty, the mosque remains one of the first architectural projects in Islam. Sometime between 705 and 715, the Umayyid Caliph al-Walid I, rebuilt a new and larger mosque at the site.

With its flat-roof supported by interior stone arcades, it has been argued that the plan of this mosque recalls Byzantine building traditions from the Axumite empire (present day Ethiopia); this is supported by the fact the empire’s grandest church was erected in Sana’a. In fact, parts from this cathedral were integrated into the design and composition of the Great Mosque together with pieces taken from early pre-Islamic structures in South Arabia, including the Gumdan palace of the Himyarite era, and Christian and Jewish places of worship. An excellent example of this material reuse is a stone arch support inscribed with text in the pre-Islamic language of the region, as can be seen in the thumbnails above. Most important, however, al Walid’s redevelopment of the mosque provided the structural framework for successive interventions, of which there have been many. Just a few decades later, an inscription in the courtyard dates work by the Abbasids to 753 and by the thirteenth century the community had restored the mosque’s two minarets, one to the east, acquired prior to the early ninth century, and one to the west which was built at a later date. The mosque had also been damaged twice, first by a flood in 878 and second, by Karmatis invasion into the city in 911. In 1130, the Isma`ili Queen Arwa ibn Ahmad initiated a campaign to upgrade and restore the mosque. Towards this end she rebuilt its eastern wing complete with a new beautifully sculpted ceiling. She also improved the ceilings of the western and northern sections of the building. Queen Arwa had close political ties to the Fatimid dynasty in Egypt. Accordingly, it has been speculated that the western minaret dates to her rule as its contribution to the overall composition of the mosque renders its plan similar in design to mosques of the same period in Cairo, with the two minarets flanking a central entrance.

Sources:

http://www.archnet.org/library/sites/one-site.jsp?site_id=7731

King Geoffrey and Lewcock, Ronald. 1978. Arabia. In Architecture of the Islamic World, edited by George Michell. London: Thames and Hudson Ltd., 210.

Lewcock, Ronald. 1986. The Old Walled City of San’a’. Paris: UNESCO, 85-87.

Wald, Peter. 1992. Yemen. London: Pallas Athene. 85-6.

Williams, John A. 1977. Early Islamic Architecture of the Yemen: the early Islamic period. Santa Barbara: Visual Education, Inc., 4-9.

Masjid Negara

Interior

full booking...

The Masjid Negara is the national mosque of Malaysia, located in Kuala Lumpur. It has a capacity of 15,000 people and is situated among 13 acres (53,000 m²) of beautiful gardens. The original structure was designed by a three-person team from the Public Works Department – UK architect Howard Ashley, and Malaysians Hisham Albakri and Baharuddin Kassim. Originally built in 1965, it is a bold and modern approach in reinforced concrete, symbolic of the aspirations of a then newly-independent Malaysia.

Its key features are a 73-metre-high minaret and an 18-pointed star concrete main roof. The umbrella, synonymous with the tropics, is featured conspicuously – the main roof is reminiscent of an open umbrella, the minaret’s cap a folded one. The folded plates of the concrete main roof is a creative solution to achieving the larger spans required in the main gathering hall. Reflecting pools and fountains spread throughout the compound.

Local reports have drawn metaphors about the significance of its main roof: 18 points symbolise the (then) 13 states of Malaysia and the Five Pillars of Islam. However, design member Hisham Albakri revealed in an interview with Badan Warisan Malaysia that this was erroneous.

Malaya gained its independence from the British government on 31 August 1957. Major development programs in areas of economy, social and architecture were actively implemented in line with the new government. The programs were also to portray new progressive culture and achieved democracy. Therefore, on 30 July 1957, in the meeting of the Federal Executive Council an idea to build a national mosque as a symbol of the country’s independence was mooted. In another meeting on 5 March 1958, Chief Ministers of the eleven states in the Federation of Malaya, a proposal was made to name the mosque Masjid Tunku Abdul Rahman Putra Al-Haj, in recognition of Yang Teramat Mulia Tunku Abdul Rahman Putra Al-Haj’s efforts in guiding the country to gaining independence. However, Tunku refused this honour; on the contrary he named it Masjid Negara in thanksgiving for the country’s peaceful independence without bloodshed .

The mosque underwent major renovations in 1987, and the once-pink concrete roof is now clad in green and blue tiles. Today, Masjid Negara continues to stand sleek and stylish against the Kuala Lumpur skyline. An underground passage leads to the National Mosque located near the railway station, along Jalan Sultan Hishamuddin. Its unique modern design embodies a contemporary expression of traditional Islamic art calligraphy and ornamentation. Near the mosque is the Makam Pahlawan (Heroes’ Mausoleum), a burial ground of several Malaysian politicians. Makam Pahlawan is a 7-pointed star concrete roofed structure.

Tulisan di bawah ini merupakan buah pikiran dari akhwat (gtw siapa, lupa kepada siapa tugas ini diembankan ) takmir Masjid Raden Patah UB. Karena filenya ada di komputer saya, maka saya copas saja, toh tujuan awal tulisan ini disusun adalah untuk memberikan gambaran tentang kondisi Masjid Raden Patah dari dalam yang ketika itu dianggap ‘aneh’ oleh sebagian orang.

Masjid Raden Patah Universitas Brawijaya Malang

Terdapat sebuah bangunan aneh yang menarik perhatianku, saat pertama kali ku injakkan kakiku di kampus mungil brawijaya.bangunan itu mengingatkanku akan aquarium dirumah,setelah bertanya kesana kemari pada mbak2 yang lalu lalang disitu,kutahu ternyata bangunan antic itu bernama masjid raden patah. Yah sebuah bangunan yang sederhana yang akhirnya tanpa terasa menjadi tempat persinggahan utama dan pertama selama saya menjalani kuliah di brawijaya..
Gabung sama teman2 dari berbagai fakultas ngurusi masjid raden patah, bagiku…. kesempatan itu adalah sebuah nuansa terindah yang mewarnai perjalanan panjang waktu hidupku dan kini tak terasa telah 9 tahun sejak saya mulai menginjakkan kaki di malang ini,dan ternyata di waktu2 itulah dengan kesadaran yang sesadar sadarnya hati saya telah benar2 terikat dengan semua yang ada di raden patah. Sebuah masjid yang tak pernah sepi dari hilir mudik dinamika pembinaan jama’ah, mulai dari urusan hilangnya sandal jepit sampai pergolakan dan dinamika perjalanan dakwah di brawijaya. masjid yang terasa indah dari setiap sudutnya meski masjid ini bangunannya terlihat biasa2 saja, memang pada kenyataannya masjid ini tidak disibukkan dengan pembangunan fisik berbeda dari kebanyakan masjid yang ada. Kebersamaan, persaudaraan ,pembicaraan2 tentang ilmu smua ada disana dan kini kerinduan akan waktu2 itu telah mengusik dadaku, lahirlah sebuah kerinduan yang amat sangat pada saudara2ku dimana tempat inilah saya belajar bersama2 mereka belajar bagaimana mencintai ALLOH dan ROSSULNya adalah di atas segalanya, belajar menumbuhkan idealisme dalam mengemban tugas sebagai mahluq yang mendapat amanah sebagai kholifah fil Ard, tempat belajar bagaimana mengukur kebahagiaan dari sejauh mana diri ini bermanfaat bagi mahhluq lain, tempat dimana bisa menumpahkan segala kesuh kesah tanpa takut untuk direndahkan, tempat menghimpun kesadaran tuk mengenal bagaimana nikmatnya ikhlas, nikmatnya mengabdi hanya kepadaNYa dan nikmatnya mencintai dan membenci hnya KARENANYA.rindu ya Robb.. saya ingin lagi merasakan hari2 itu kembali dan berulang lagi, pada hari ini dan hari selanjutnya,sampai batas umur yang Engkau anugerahkan padaku……….
Koq gini c…tulisane koyo’ buku diary…………

Nulis maneh ahhh…………
Mumpung dipercaya nulis, apalagi nulis tentang masjid yang telah membuatku jatuh cinta, yang telah membuatku belajar hidup dalam kesadaran dan keyakinan untuk terus mengabdi pada Sang pemilik langit dan bumi ini…………

Tidak semua orang yang pernah tinggaldan lewat di brawijaya mengenalnya. Sebuah bangunan sederhana terletak di sudut brawijaya dengan berbagai detilnya, kelihatan agak kurang teratur,namun tetap membuat kerasan siapa saja yang berkesempatan singgah disana. Posisinya memang tidak begitu strategis hanya di pinggiran kampus, sehingga tidak smua civitas brawijaya bisa mencapainya tanpa ngos-ngosan kecuali bagi mereka yang memang bernyali luar biasa. Karena meski disebut masjid kampus suara adzan dan iqomqhnya tidak mampu menembus dinding2 gedung perkuliahan dan perkantoran seantero kampus brawijaya sehingga setiap muslim yang menyebar di fakultas2 sekitar masjid tidak ikut menikmati alunannya yang mampu menggugah jiwa2 yang lelah dan lunglai.Bangunan yang kita kenal dari dulu hingga detik ini dengan sebutan Masjid raden patah tak pernah sepi dari untaian cerita dalam berbagai episode pergolakan perkembangan dan pemikiran islam di kampus brawijaya..Lantai putihnya yang tampak selalu bersih,dan dingin seakan menawarkan pada siapa saja untuk merebahkan badannya setelah melalui kepenatan perkuliahan yang selalu terasa panjang dan membosankan. Rentetan bangunan yang sambung menyambung identik sekali dengan Indonesia yang mendapat julukan Negara agraris dengan jejeran kepulauannya yang selalu dirundung bencana. Lapangan rumput yang tidak begitu luas namun cukup menambah keasrian menghiasi sudut masjid memorial ini. Meski dibeberapa sudut, terlihat tembok yang mulai menghijau diterjang bergulirnya zaman, namun tetap saja dinamika kejamaahan mengalun pasti dan mengakar kuat di masjid ini. Dari urusan sandal jepit, sampai dinamika perpolitikan Negara yang tiap detik mengalami perkembangan yang mencengangkan smua terbahas dalam obrolan2 ringan di sekitar serambi masjid,tak banyak memang yang menyadari arti pentingnya leyeh2 di masjid,namun bagi sebagian orang yang masih memiliki nurani bersih pasti merasakan bahwa situasi itu adalah kebutuhan pokok setiap jiwa yang tiap detiknya selalu dihadapkan dengan tetek bengek dilematika social kehidupan yang berkepanjangan tanpa tahu apa dan bagaimana berakhirnya…. sebuah masjid dengan seluruh komponennya merupakan sebuah konsep ilahi yang keberadaannya mau tidak mau, setuju tidak setuju harus tetap ada dan selalu dijaga kesakralan dan kesinambungannya, demi sebuah keberlanjutan kehidupan.

Di masjid ini juga Nafas2 perubahan senantiasa berhembus menjadi sebuah kekuatan yang patut diperhitungkan oleh siapa saja yang hanya mempunyai nyali duniawi. Dalam perjalanan panjangnya masjid raden patah, telah mencatat banyak peristiwa peradaban yang patut direnungkan dan menjadi ibroh bagi siapa saja yang tergabung dalam barisan dakwah di kampus ini.Sebuah visi besar yang di usungnya telah membakar dada2, telinga2 dan harga diri banyak pihak yang hanya mengenal masjid dari permukaanya.

Seiring dengan perkembangan dakwah di dunia2 islam, terutama gejolak timur tengah telah berperan besar dalam menggugah semangat darah2 muda aktivis kampus brawijaya untuk mengambil bagian menjadi pelaku sejarah, sebagai pejuang agama ALLOH SWT , menegakkan kalimahNya. Atas nama perjuangan inilah berbagai aktivitas keislaman mulai digagas. Berbagai forum kajian mulai menjamur di berbaga fakultas. Tak ubahnya anak ayam, meski dia mampu mencari makan sendiri tetap saja membutuhkan induk, sekali lagi atas nama ‘untuk keberlanjutan sebuah kehidupan”.Begitupun dengan aktivitas keislaman yang mulai tumbuh di brawijaya, dimotori oleh beberapa dosen, mahasiswa dan pegiat2 dakwah di sekitar kampus di jadikanlah masjid raden patah sebagai pusat pembinaan islam. Berbagai model produk dakwah ditawarkan, mulai dari pagelaran seni islam, bazaar kampus, pameran2 busana muslim, pembenahan BTAQ {Baca Tulis Al’Quran}, perpustakaan islam keliling, dan mentoring. Acara yang paling menonjol diantaranya adalah mentoring, sebagai salah satu acara yang di cetuskan bersama untuk mengenalkan islam yang kaffah pada mahasiswa baru, program ini telah berhasil memberikan andil yang besar dalam membangun dinamisasi dakwah kampus. Sebagai jalan tol masuknya berbagai jama’ah dakwah, dengan dikomando para aktivis UAKI ( Unit Aktivitas Kerohanian Islam) bekerjasama dengan pengurus SKI (Sie Kerohanian Islam )fakultas, dimulailah kegiatan mentoring . Pada awalnya semua pihak baik dari mahasiswa dan birokrasi { pejabat rektorat dan dosen2 agama}semua mendukung acara ini. Dalam tiap harinya masjid dipenuhi mahasiswa yang berdesakan mengikuti perkuliahan mentoring, gegap gempita diskusi, Tanya jawab dan pendampingan para mentor2 terpilih semakin hari menunjukkan kegairahan yang menyeruak kebisuan pintu2 ilmu yang sekian waktu telah tertutup. Tak urung pula, pucuk di cinta ulampun tiba, perubahan wajah dunia islam mampu terwakili dengan hadirnya berbagai komponen dakwah yang dengan kekuatan seadanya memberi sebuah perubahan pada wajah brawijaya, para aktivis dakwah kampus semakin berlimpah, pemahaman akan ajaran2 yang termaktub dalam ALQur’an dan assunnah mulai dinampakkan di iringi dengan keberanian menampilkan wajah islam di tengah peradapan yang semakin berani unjuk gigi. Jilbab2 besar bertaburan dimana2, muslimah2 bercadar, pemuda2 berjenggot dan bercelana cingkrang bertebaran di setiap sudut kampus. Menjadi sebuah kebanggaan bisa menjadi bagian dari perbaikan beragama meskipun prosentasenya belum mampu mendominasi smua komponen yang hidup di kampus brawijaya. Dengan sebuah cita tuk mewujudkan islam kaffah mulai mencoba menterjemahkan kalam2 Illahi dalam kehidupan sehari2, menikmati indahnya berukhuwah, menikmati kesegaran berlama2 duduk di majlis ilmu, menikmati ketenangan hakiki dengan memperpanjang sholat, mendengarkan alunan bacaan murottal , mengkaji berbagai disiplin ilmu dari berbagai versi, mengurai konflik2 sosial, sampai menyusun aksi pemberantasan korupsi dan kemiskinan smua di tujukan untuk membingkai islam dalam kesejukan yang harmonis seiring perkembangan zaman yang semakin remang2. Dalam keteraturan yang semakin memuncak, mulailah badai itu menghampiri, satu persatu komponen itu terurai, namun kita semua harus sadar bahwa meskipun badai menerjang niat harus tetap kokoh, karena kehidupan tanpa tantangan adalah kehidupan yang tak layak untuk kehidupan seorang ksatria dakwah.

Demi eksistensi sebuah keyakinan, meski dengan merangkak, bermandi peluh semua akan dikejar dan diperjuangkan sampai titik tinta yang terakhir.. Di tengah dilematis social, adanya perubahan akan melahirkan perhelatan di tengah khalayak ramai. Sesuatu yang memang seharusnya diamalkan dalam kehidupan setiap hari menjadi terasing dan bahan hujatan yang berkepanjangan. Selalu ada yang ingin menangkal perubahan, dan yang patut disayangkan penyulutnya adalah dari kalangan intern umat islam sendiri, kondisi itu didukung akibat kurangnya ilmu, macetnya komunikasi dan informasi, peta politik kampus serta sikap anti pati terhadap adanya perubahan. Ditambah dengan propaganda kaum kafir melalui berbagai media massa dan media elektronika bersatu padu menepis gelombang perubahan dalam ketidaktahuan yang terus bertahan. Dampak fatal kondisi tersebut adalah bercerai berainya barisan pejuang dakwah yang telah tersusun rapi, membentuk shof2 baru yang mengatas namakan “keutuhan pemahaman dan kesatuan ide”, hingga saat ini belum ada solusi formal untuk menyelesaikan konflik berkepanjangan ini.

Di tengah pergolakan yang terus berkobar ini, komponen aktivis masjid raden patah mencoba menggulirkan nafas2 perubahan sebagai solusi konflik internal dakwah di kampus brawijaya. Mulailah di bentuk halaqoh2 khusus maupun umum, guna menghimpun jiwa2 yang terus menderu merindukan lahirnya kesatuan umat yang mengatasnamakan ukhuwah, kebersamaan, netral tapi tetap menjunjung profesionalitas dakwah. Tak banyak yang paham memang dengan deburan konsep ini, ada pihak yang merasa terpinggirkan, tak terfasilitasi, kecewa, curiga bahkan menentang keras untuk diadakan revolusi. Semua reaksi itu kemungkinan timbul dari rasa kepemilikan bersama atas keberadaan masjid raden patah. Sebagai masjid yang sangat luar biasa, harapan umat sebagai cikal bakal tumbuhnya kejayaan islam bisa dimulai dari masjid ini.

Dengan mengalirnya gelombang kebebasan untuk aktivitas di kampus brawijaya, semakin membuka pintu2 untuk melancarkan ide2 dakwah dalam setiap jenjang kehidupan kampus. Dengan Raden patah sebagai pusat berkembangnya idealisme, maka tongkat estafet perjuangan untuk mempersatukan kepentingan dakwah tetap terfasilitasi. Berbagai gerakan yang telah berkembang, mencoba untuk diwadahi dengan tujuan terbentuk harmonisasi dakwah yang seimbang dan dinamis. Tahap demi tahap keselarasan diperjuangkan, namun sunnatulloh tetap berjalan tak ada perjalanan kehidupan yang tanpa aral melintang . Bergulirlah issue2 jalanan tentang hadirnya kelompok2 radikal, aliran sesat, hegemoni satu golongan, korupsi internal, pemanfaatan fasilitas masjid oleh oknum2 takmir sampai penggunaan dana masjid untuk kepentingan pribadi.

Samarinda Islamic Center Mosque is the mosque located in Samarinda, East Kalimantan, Indonesia, which is the most magnificent mosques and the second largest in Southeast Asia after Istiqlal Mosque. In the foreground of the Mahakam river banks, this mosque has a tower and a large dome that stands upright.

This mosque stands on an area of approximately 12 hectares with a total building area reaches 50 thousand m2. This location was previously a land area of the former sawmill owned by PT Inhutani I, who later donated to the Government of East Kalimantan Province.

Islamic Development Center also is expected to arouse the spirit of togetherness in an effort to face the global era, in addition to a public demand for Samarinda has a place of worship means adequate.

Islamic center Samarinda

Main Enterance

Tower

Bedug...

Pray to God..

Just it...

From Masajid and homes to crops, conquering Pakistani military has not left anything standing in blindness of their might which failed to deter Waziri people from helping Mujahideen against invading Kafir army of USA along with their Murtid [apostate] agents in Afghanistan.

It may be a victory over the ruins of Sararoga but not in Sararoga [an area in Waziristan], as declared by ISPR in month of October 2009 without showing these images.

The houses of terrorists (as Pakistan’s secular government, army and media refers to Mujahideen) are destroyed using same tactics as used by Israel for Palestinian Mujahideen because they never surrender, as a matter of fact, only terrorists know the art of surrending!

Left: Pakistani Commander of 90,000 soldiers’ Lashkar signs instrument of surrender to infidels of Indian army, on right, corpse of Imam Abdul Rasheed Ghazi (shaheed – rahimAllah) who refused to drop his demands for implementation of Shariah Laws in Pakistan and chose path of martyrdom facing “Operation Silence” executed by Special Services Group Commandos of Pakistan’s army.

From Masajid and homes to crops, conquering Pakistani military has not left anything standing in blindness of their might which failed to deter Waziri people from helping Mujahideen against invading Kafir army of USA along with their Murtid [apostate] agents in Afghanistan.

It may be a victory over the ruins of Sararoga but not in Sararoga [an area in Waziristan], as declared by ISPR in month of October 2009 without showing these images.

The houses of terrorists (as Pakistan’s secular government, army and media refers to Mujahideen) are destroyed using same tactics as used by Israel for Palestinian Mujahideen because they never surrender, as a matter of fact, only terrorists know the art of surrending!

Left: Pakistani Commander of 90,000 soldiers’ Lashkar signs instrument of surrender to infidels of Indian army, on right, corpse of Imam Abdul Rasheed Ghazi (shaheed – rahimAllah) who refused to drop his demands for implementation of Shariah Laws in Pakistan and chose path of martyrdom facing “Operation Silence” executed by Special Services Group Commandos of Pakistan’s army.

Masjid Nabawi

evening..

night view

Glory Night

interior

Al-Masjid al-Nabawi (Arabic: المسجد النبوي‎ [mæsʤıd ænːæbæwiː] “Mosque of the Prophet”), often called the Prophet’s Mosque, is a mosque situated in the city of Medina. As the final resting place of the Islamic Prophet Muhammad, it is considered the second holiest site in Islam by both Shia and Sunni Muslims (the first being the Masjid al-Haram in Mecca) and is the second largest mosque in the world.

One of the most notable features of the site is the Green Dome over the center of the mosque, where the tomb of Muhammad is located. It is not exactly known when the green dome was constructed but manuscripts dating to the early 12th century describe the dome. It is known as the Dome of the Prophet or the Green Dome. Subsequent Islamic rulers greatly expanded and decorated it. Early Muslim leaders Abu Bakr and Umar are buried in an adjacent area in the mosque.

The site was originally Muhammad’s house; he settled there after his Hijra (emigration) to Medina, later building a mosque on the grounds. He himself shared in the heavy work of construction. The original mosque was an open-air building. The basic plan of the building has been adopted in the building of other mosques throughout the world.

The mosque also served as a community center, a court, and a religious school. There was a raised platform for the people who taught the Qur’an.

The original mosque was built by Muhammad, next to the house where he settled after his journey to Medina in 622 AD. The original mosque was an open-air building with a raised platform for the reading of the Qur’an. It was a rectangular enclosure of 30 m × 35 m (98 ft × 110 ft), built with palm trunks and mud walls, and accessed through three doors: Bab Rahmah to the south, Bab Jibril to the west and Bab al-Nisa’ to the east. The basic plan of the building has since been adopted in the building of other mosques throughout the world.

Inside, Muhammad created a shaded area to the south called the suffah and aligned the prayer space facing north towards Jerusalem. When the qibla (prayer direction) was changed to face the Kaaba in Mecca, the mosque was re-oriented to the south. The mosque also served as a community center, a court, and a religious school. Seven years later (629 AD/7 AH), the mosque was doubled in size to accommodate the increasing number of Muslims.

Subsequent Islamic rulers continued to enlarge and embellish the mosque over the centuries. In 707, Umayyad Caliph Al-Walid ibn Abd al-Malik (705-715) replaced the old structure and built a larger one in its place, incorporating the tomb of Muhammad. This mosque was 84 by 100 m (280 by 330 ft) in size, with stone foundations and a teak roof supported on stone columns. The mosque walls were decorated with mosaics by Coptic and Greek craftsmen, similar to those seen in the Umayyad Mosque in Damascus and the Dome of the Rock in Jerusalem (built by the same caliph). The courtyard was surrounded by a gallery on four sides, with four minarets on its corners. A mihrab topped by a small dome was built on the qibla wall.

Abbasid Caliph al-Mahdi (775-785) replaced the northern section of Al-Walid’s mosque between 778 and 781 to enlarge it further. He also added 20 doors to the mosque: eight on each of the east and west walls, and four on the north wall.

During the reign of the Mamluk Sultan Qalawun, a dome was erected above the tomb of Muhammad and an ablution fountain was built outside of Bab al-Salam. Sultan Al-Nasir Muhammad rebuilt the fourth minaret that had been destroyed earlier. After a lightning strike destroyed much of the mosque in 1481, Sultan Qaitbay rebuilt the east, west and qibla walls.

The Ottoman sultans who controlled Medina from 1517 until World War I also made their mark. Sultan Suleiman the Magnificent (1520-1566) rebuilt the western and eastern walls of the mosque and built the northeastern minaret known as al-Suleymaniyya. He added a new mihrab (al-Ahnaf) next to Muhammad’s mihrab (al-Shafi’iyyah) and placed a new dome covered in lead sheets and painted green above Muhammad’s house and tomb.

During the reign of Ottoman Sultan Abdülmecid (1839-1861), the mosque was entirely remodeled with the exception of Muhammad’s Tomb, the three mihrabs, the minbar and the Suleymaniyya minaret. The precinct was enlarged to include an ablution area to the north. The prayer hall to the south was doubled in width and covered with small domes equal in size except for domes covering the mihrab area, Bab al-Salam and Muhammad’s Tomb. The domes were decorated with Qur’anic verses and lines from Qaṣīda al-Burda (Poem of the Mantle), the famous poem by 13th century Arabic poet Busiri. The qibla wall was covered with glazed tiles featuring Qur’anic calligraphy. The floors of the prayer hall and the courtyard were paved with marble and red stones and a fifth minaret (al-Majidiyya), was built to the west of the enclosure.

After the foundation of the Kingdom of Saudi Arabia in 1932, the mosque underwent several major modifications. In 1951 King Ibn Saud (1932-1953) ordered demolitions around the mosque to make way for new wings to the east and west of the prayer hall, which consisted of concrete columns with pointed arches. Older columns were reinforced with concrete and braced with copper rings at the top. The Suleymaniyya and Majidiyya minarets were replaced by two minarets in Mamluk revival style. Two additional minarets were erected to the northeast and northwest of the mosque. A library was built along the western wall to house historic Qur’ans and other religious texts.

In 1973 Saudi King Faisal bin Abdul Aziz ordered the construction of temporary shelters to the west of the mosque to accommodate the growing number of worshippers in 1981, the old mosque was surrounded by new prayer areas on these sides, enlarging five times its size.

The latest renovations took place under King Fahd and have greatly increased the size of the mosque, allowing it to hold a large number of worshippers and pilgrims and adding modern comforts like air conditioning. He also installed twenty seven moving domes at the roof of Masjid Nabawi.

Masjid al-Haram

Isya In Masjidil Haram

amazing interior

Next Model of Masjidil Haram

Al-Masjid al-Ḥarām (Arabic: المسجد الحرام‎, pronounced [ʔælˈmæsdʒɪd ælħɑˈrɑːm], “The Sacred Mosque”) is the largest mosque in the world. Located in the city of Mecca, it surrounds the Kaaba, the place which Muslims turn towards while offering daily prayers and is Islams holiest place. The mosque is also known as the Grand Mosque.

The current structure covers an area of 400,800 square metres (99.0 acres) including the outdoor and indoor praying spaces and can accommodate up to four million worshippers during the Hajj period, one of the largest annual gatherings of people in the world.

Islamic tradition holds that the Mosque was first built by the angels before the creation of mankind, when God ordained a place of worship on Earth to reflect the house in heaven called al-Baytu l-Maˤmur (Arabic: البيت المعمور, “The Worship Place of Angels”). From time to time, the Mosque was destroyed and rebuilt anew. According to Islamic belief it was built by Ibrahim (Abraham), with the help of his son Ishmael. They were ordered by Allah to build the mosque, and the Kaaba. The Black Stone is situated near the eastern corner of the Kaaba. Some believe it is to start the circumambulation around the Kaaba, while some believe it to be the only remnant of the original structure made by Abraham. The Kaaba is the direction for all the Muslims to pray across the globe thus signifying unity among all. The Islamic teaching specifically mentions that nothing is magical about the Grand Mosque except for the oasis Zamzam which has never dried ever since it was revealed.

And when We assigned to Abraham the place of the House (Kaaba), saying: Do not associate with Me aught, and purify My House for those who make the circuit and stand to pray and bow and prostrate themselves.

—Qur’an, ^{[Qur'an 22:26]}

And when We made the House a resort for men and a place of security. And: Take ye the place of Abraham for a place of prayer. And We enjoined Abraham and Ishmael, saying: Purify my house for those who visit it and those who abide in it for devotion and those who bow down and those who prostrate themselves.

—Qur’an, ^{[Qur'an 2:125]}

And when Abraham and Ishmael raised the foundations of the House (Kaaba): Our Lord! accept from us; surely Thou art the Hearing, the Knowing.

—Qur’an, ^{[Qur'an 2:127]}

Muslim belief places the story of Ishmael and his mother’s search for water in the general vicinity of the mosque. In the story, Hagar runs between the hills of Safa and Marwah looking for water for her son, until God eventually reveals to her the Zamzam Well, from where water continues to flow non-stop to this day.

After the Hijra, upon Muhammed’s victorious return to Mecca, the people of Mecca themselves removed all the idols in and around the Kaaba and cleansed it. This began the Islamic rule over the Kaaba, and the building of a mosque around it.

The first major renovation to the Mosque took place in 692. Before this renovation, which included the mosque’s outer walls been risen and decoration to the ceiling, the Mosque was a small open area with the Kaaba at the centre. By the end of the 700s, the Mosque’s old wooden columns had been replaced with marble columns and the wings of the prayer hall had been extended on both sides along with the addition of a minaret. The spread of Islam in the Middle East and the influx of pilgrims required an almost complete rebuilding of the site which came to include more marble and three further minarets.

In 1399, the Mosque caught fire and what was not destroyed in the fire (very little) was damaged by unseasonable heavy rain. Again the mosque was rebuilt over six years using marble and wood sourced from nearby mountains in the Hejaz region of current day Saudi Arabia. When the mosque was renovated again in 1570 by Sultan Selim II’s private architect it resulted in the replacement of the flat roof with domes decorated with calligraphy internally and the placement of new support columns. These features (still present at the Mosque) are the oldest surviving parts of the building and in fact older than the Kaaba itself (discounting the black stone itself) which is currently in its fourth incarnation made in 1629. The Saudi government acknowledges 1570 as the earliest date for architectural features of the present Mosque.

Following further damaging rain in the 1620s, the Mosque was renovated yet again: a new stone arcade was added, three more minarets were built and the marble flooring was retiled. This was the unaltered state of the Mosque for nearly three centuries.

Jum’at, 27 Nopember 2009

Salam Takzim

Pembaca dan sahabat batavusqu yang budiman

Pagi ini tidak seperti biasanya 3 hari belakangan ini hujan turun dikala pagi, Alhamdulillah pagi ini hujan tidak turun sehingga terkesan sibuk panitia penyelenggara mempersiapkan tikar dan sajadah untuk digelar dishof terdepan untuk persiapan sholat Id di halaman Masjid Nurul Falah.

Ya, halaman yang memiliki luas ± 2500 meter ini seperti biasa setiap pelaksanaan sholat ID dipenuhi dengan kaum muslimin dan muslimat untuk berhimpun melaksanakan salah satu sunah mua’kad. Hari ini akan tampil sosok muda berenerzik yang memiliki kharisma dimata penulis, karena diusianya yang baru memasuki kepala 3 sudah mampu memukau hadirin pada kesempatan khutbahnya di beberapa Masjid atau musholla. ya seorang alumni dari IAIN Syarif Hidayatulloh Bapak Ustadz Imam Wahyudi SAg pagi ini akan mengulas hikmah Idul Adha 1430H dengan bahasa yang lembut, seakan tutur kalimah yang keluar dari lisannya selalu memberikan keteduhan jiwa, penulis paham sekali karena ustadz yang satu ini pernah penulis undang khusus memberikan siraman pada acara keluarga penulis.

Hikmah Idul Adha tahun lalu mengupas keberanian nabi Allah Ismail AS untuk disembelih oleh Ayahnya nabi Allah Ibrahim AS, sebagai perwujudan baktinya kepada Allah Robbul Izzati untuk mempersembahkan kepala dalam sebuah pengabdian. Disajikan sebagai suri tauladan bagi umat islam sedunia, bagaimana pengabdian harus dijalankan walau nyawa sebagai taruhannya.

Pengabdian besar dua insan anak dan ayah tertoreh sebagai lukisan bakti tulus seorang hamba yang harus memotong leher anaknya, dan sebagai torehan figur seorang anak yang tulus menerima keputusan sang Kholic dalam berbakti kepada orang tua lebih-lebih berbakti kepada Allah SWT. Tak akan mungkin dewasa ini ditemukan hal yang seperti itu, yang ada justru kebalikannya seorang anak yang suka menentang ayahnya dalam berbagai hal..

Kembali lagi ke konteks penyajian pagi ini kembali riuh dirumah untuk saling berebut kamar mandi, ya maklum cuma satu hehehe, si bungsu yang suka ga sabaran gelisah karena temannya sudah teriak-teriak didepan, dia sibuk minta dicariin perlengkapan khususnya, sementara si sulung masih sibuk berdandan, yang memang hobby dandan dari kecil. Sementara sitengah masuk kamar mandi lamanya minta ampun, sampai sampai bunda kesel, cepat neng ntar ga kebagian tempat.. Ya begitulah kesibukan pagi ini karena memang telat sedikit maka jangan harap kebagian tempat sholat apalagi tempat duduk.

Setelah selesai membantu seadanya keperluan di Masjid penulis sempatkan menulis ini sebagai rasa senangnya karena pagi ini Allah memberikan cahaya paginya dengan temaram, bahagia rasanya bisa ketemu dengan suasana ID bersama keluarga tercinta, apalagi akan mendapat butiran-butiran hikmah dari sahabat saya Imam Wahyudi.

Berhimpunlah bersama dalam suatu tempat yang didalamnya semua berpakaian muslim, kau akan mendapatkan hikmah dan pahala yang berlipat lipat. Demikian semoga berkenan.

Salam Takzim Batavusqu

[ Full Screen ]

Bagi sebagian orang umum, masjid sudah diletakkan sebagai bentuk representasi kekuasaan Allah (Tuhan) di muka bumi yang perlu dirawat dan dikembangkan. Masjid diterima sebagai tempat untuk menyambung silaturahmi dengan Tuhan, dalam ritual yang telah menjadi tradisi. Masjid dianggap sebagai bagian inheren dalam agama (religion) Islam dan untuk sebagian orang kehadiran dan pemeriahan masjid adalah bentuk dari keimanan itu sendiri (religiosity). Ketika pemeriahan itu dilakukan, itu adalah bentuk dari keimanan yang semakin meningkat. Dalam Al Quran sendiri telah secara eksplisit dinyatakan bahwa keterikatan dan keterkaitan hati seseorang dengan masjid adalah bentuk dari semaian keimanan terhadap Tuhan.

Sebelum menjelaskan lebih lanjut, kita perlu memahami bahwa masjid bisa kita bagi dalam dua kategori, yakni masjid sebagai Masjid Takwa dan Masjid Dirar. Masjid Takwa merujuk kepada bentuk pelaksanaan ritual yang dibimbing pada motif keimanan dan sebagai bentuk dari manifestasi “tindakan privat” dimana tindakan transeden ini lebih mendahulukan substansi daripada pemeriahan dan “pameran religion” (agama) itu sendiri. Sedangkan Masjid Dirar merupakan tempat ibadah yang dibangun dengan motif politik untuk pamer kekuasaan dan adu kekuatan (dalam batas-batas yang vulgar). Masjid Dirar sudah tidak lebih dari sekedar masjid meriah yang mati dalam nilai dan makna. Masjid tidak lagi sebagai bentuk ruang publik yang mengajak manusia untuk lebih memprivatkan relasi dirinya kepada Tuhan dalam segala bentuknya, namun sudah sedang menuju pada titik tsunami keimanan.

Boleh jadi bentuk masjid sedemikian mewah dan indah, namun dalam pandangan iman tidak lagi meletakkan nama Tuhan dalam majlis yang suci. Tuhan sudah termodifikasi dalam penafsiran publik yang (mengklaim) ‘memiliki’ masjid tersebut menjadi kekuatan transeden yang marketable. Tulisan ini tidak ingin menyinggung kelompok manapun, namun jelas dalam pandangan penulis fenomena ini tidak bisa diabaikan sebab sudah semakin menguat dalam berbagai organisasi berbasis keagamaan. Satu hal yang paling vulgar adalah pengklaiman pihak tertentu terhadap keberadaan masjid tersebut sebagai bagian dari organisasi yang mereka kelola. Tidak salah total memang, apabila pengklaiman itu sebagai bentuk dari resistensi terhadap kelompok lain yang ingin menyebarkan penafsiran keagamaan Islam dalam lingkungannya. Namun tindakan seperti itu sudah mendekati dan bahkan masuk dalam kategori Masjid Dirar, dalam konteks kontestasi dan kompetisi kepentingan politik dari masing-masing pihak. Masjid tidak lagi ditempatkan sebagai ikon keimanan, namun jelas telah masuk dalam ikon politik.

Dalam batas-batas tertentu (dalam pengalaman penulis), masjid sudah dimodifikasi secara membabi buta dalam kepentingan yang politis. Ketika sebagian makmum ingin mendapatkan siraman dahaga keimanan yang mencerahkan dan membangkitkan inspirasi, masjid itu malah dengan vulgar meneriakkan aroma-aroma politik yang membela kepentingan kelompok politik yang bertikai. Begitu jelas dalam risalah Nabi Muhammad, ketika beliau menyuruh para pengikutnya untuk merobohkan masjid yang disinyalir sebagai bentukan kaum munafik Madinah. Ini bisa menjadi indikasi bahwa sikap nabi ini merupakan sikap wanti-wanti umatnya agar menjauhi sifat riya dan menjauhi segala sesuatu yang bukan menjadi bagian dari peningkatan religiosity (keimanan). Belum tentu dalam dalam rumah Tuhan ini menjadi rumah Tuhan yang sesungguhnya. Boleh jadi bersemayam kepentingan-kepentingan politik yang tidak mengindahkan lagi makna keimanan dan pada akhirnya mengerdilkan eksistensi Tuhan itu sendiri (Naudzubillah).

Semoga Allah (Tuhan Yang Maha Esa) merahmati kita semua. Amin.

Q: Which is the costliest book released in 2009?

A: The 1029-page Liberhan Commission Report. After 17 years of extensive research and Rs 8 crores (that’s Rs 80,000,000) of Indian tax payer money, it works out to be Rs 80,000/- and 6 days spent per page.

Grand Mosque in Semarang

Evening View

From Top

Hydrolic Umbrella...

Great Mosque or Masjid Agung Semarang Central Java is a mosque located in the city of Semarang, Central Java province, Indonesia.

This mosque was built in 2001 until 2006. This mosque stands on 10 hectares of land. Grand Mosque was inaugurated by Indonesian President Susilo Bambang Yudhoyono on November 14, 2006.

Shine...

Crystal Light

The Crystal Mosque or Masjid Kristal is a mosque in Kuala Terengganu, Terengganu, Malaysia. The mosque is located at Islamic Heritage Park on the island of Wan Man. The mosque was constructed between 2006 and 2008. It was officially opened on 8 February 2008 by 13th Yang di-Pertuan Agong, Sultan Mizan Zainal Abidin of Terengganu.

However, in a newspaper report of Bernama, on October 26th 2008, the Minister in the Prime Minister’s Department Datuk Seri Dr Ahmad Zahid Hamidi commented on this building having Chinese characteristics and called on the people to not be cynical about these types of mosques and focus more on the teachings of Islam. He said this because of concern on the Malay people not wanting to share mosque characteristics with the Muslim-Chinese people.