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Muslim place of Worship.

Extracts from this document...

Introduction

Muslim Place of Worship "Truly the only way acceptable to Allah is Islam." (Quran 3:19) In 610 CE, Allah ordained the final Prophet He would send to Earth. This concluding Prophet was Muhammad ibn Abdullah. Though he was born in the Arabian Peninsula, he was sent to all human races. He was custom-made to deliver a message from Allah to Arabs and non-Arabs alike. The message was the same one, which Allah had sent down to the earliest humans. It contained an account of the way of life which Allah had customary for people to adhere to whilst they reside here on Earth. By agreeing to follow this way of life, people would effectively be surrendering themselves to Allah. The name of this way of life was simply 'submission'. In Arabic, this is Islam. The message of Islam transmitted in only two ways: in the form of a book, and in the living example of the Prophet. These two are the foundation for a way of life which is satisfactory to both the mind and the heart. Islam includes surrendering to Allah in the field of politics, economics, law, etc. Islam is based on five pillars:- (1) To bear witness that there is no God except Allah and that Muhammad is his servant and messenger, (2) The performance of Salah [prayer], (3) The giving of Zakat [charity] (4) The ritual of Pilgrimage, (5) and the fasting in the month of Ramadhan. From the above pillars the second pillar, Salah, if not all the pillars, is mainly associated with the Muslim place of worship i.e. The Mosque as will be discussed later. Among the most perceptible aspect of a religion are those sacred places either built as traditional grounds or else selected from nature through connection with the history and mythology of a religion. The different names given to sacred places are among those which reveal the fact that sacred places are elementary elements of religion. ...read more.

Middle

In appendage, a separate enclosure for princely use was often shown. Pleasing the twin purpose of certifying the rulers' safety and at the same time providing a means of encircling his entourage with suitable finery often providing a special prospect for architectural amplification. (7) The Pool: - This feature may be with or without a fountain and may be anticipated for the laid down habitual ablutions before prayers, but is sometimes merely ornamental. When used for ablutions, it is designed an authorised number of worshippers to wash concurrently under running water, and is placed at or close to the centre of the courtyard. Fountains, often-present creative designs, especially in the form of domed, small marquee - like roofs. In cases where the fountain accomplishes a decorative role the mandatory washing amenities are often situated in a room near the shoe-storage racks. (8) The Minaret: - The original objective of this tower-like feature, apart from serving as a community attraction was to certify that the voice of the Muezzin making the adhan could be heard at an utmost distance. Throughout the existence of Muhammad the call to prayer was given from the roof of his house in Medina, and it was not until the fourteenth and fifteenth centuries that the construction of Minarets became widespread. The source of the Minaret as an architectural form may be based on one of a variety of sources ranging from Zoroastrian symbolic fire towers to Roman watch-towers, coastal lighthouses or church towers. A single Minaret was usually supplied, though under the Ottoman and Mughal Empires twin Minarets (signifying royal patronage) were often built. Infrequently, four are found, however in some Mosques the number of Minarets surpasses as in the Haram in Makkah. In general, yet, the significance of the Minaret at a point when broadcasting the adhan via loudspeakers has become the custom, now lies in the kingdom of figurative. ...read more.

Conclusion

Also to teach children the parents themselves must be educated in this field which not many parents are. Also in the Mosque everyone is equal, amongst these some may be learned and some uneducated, and thus the educated can tell the uneducated their mistakes. This will as a result educate the uneducated. It could also be argued that just as there is a need for medical centres to cure illnesses and medical services, the Mosque also can assist immensely in curing illnesses, whether they may be bodily or spiritually. Argumentatively I am completely against the view of, "You do not need to go to a Mosque to be a good Muslim." This is due to many of the above reasons and the fact that, attending the Mosque shows the unity of all Muslims throughout the world. It also helps each Muslim develop his own life of prayer. It is also fardh (compulsory) to attend the Mosque for Friday prayers and the Eid namaaz, so not attending the Mosque would mean that you are not practising on a fardh and compulsory act, and thus you would be counted as a faasiq (sinner). It is also said in a hadith that whosoever gives up three Friday prayers, by means of neglecting them, then Allah will seal up his heart. (Bukhari & Muslim). This means to say his heart would be sealed up, so then not to guide yourself to the truth and not be aware of advice. Congregational prayer, to me, is a constant reminder to Muslims to uphold unity, equality, brotherhood and concerns for others. It is also said in a hadith that whosoever reads forty prayers in congregation then the fire of hell will not touch him. The Mosque is also purposely built and so not attending the Mosque means the purpose being neglected. To me the Mosque is also a place where Muslims can enjoy contact with the divine. "And the Mosques are for Allah (alone), so involve not anyone along with Allah" [72:18]. ...read more.

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