Mosque Visit Quotes

What shall I do, today? Visit the pub? Sit down in a garden with a book? A bird flies past. Where is it headed? It's out of sight already. The drunkenness of a bird in the burning azure. The melancholy of a man in the cool shadow of a mosque.

We have great cities to visit: New York and Washington, Paris and London; and further east, and older than any of these, the legendary city of Samarkand, whose crumbling palaces and mosques still welcome travelers on the Silk road. Weary of cities? Then we’ll take to the wilds. To the islands of Hawaii and the mountains of Japan, to forests where Civil War dead still lie, and stretches of sea no mariner ever crossed. They all have their poetry: the glittering cities and the ruined, the watery wastes and the dusty; I want to show you them all. I want to show you everything.

You have learnt so much And read a thousand books. Have you ever read your Self? You have gone to mosques and temples. Have you ever visited your soul? You are busy fighting Satan. Have you ever fought your Ill intentions? You have reached into the skies, But you have failed to reach What's in your heart!

I don’t know why we long so for permanence, why the fleeting nature of things so disturbs. With futility, we cling to the old wallet long after it has fallen apart. We visit and revisit the old neighborhood where we grew up, searching for the remembered grove of trees and the little fence. We clutch our old photographs. In our churches and synagogues and mosques, we pray to the everlasting and eternal. Yet, in every nook and cranny, nature screams at the top of her lungs that nothing lasts, that it is all passing away. All that we see around us, including our own bodies, is shifting and evaporating and one day will be gone. Where are the one billion people who lived and breathed in the year 1800, only two short centuries ago?

In 1352, Ibn Batuta, the greatest Arab-language traveler of the Middle Ages, who had journeyed overland across Africa, Europe, and Asia, reported visiting the city of Taghaza, which, he said, was entirely built of salt, including an elaborate mosque.

Six in 10 Brits call themselves Christian (half of those are Anglican), but in any given week, more Londoners visit a mosque than an Anglican church.

Shaykha Sultana al-Zubaydiyya Shaykha Sultana al-Zubaydiyya, famous scholar and saint, was the dauther of 'Ali al-Zubaydi, a man belonging to the martial Zubaydi clan of the tribe of Bani Haritha, itself an offshoot of the major tribe of Kinda, one of the most ancient and best known tribes of Southern Yemen. [...] she became known as the Rabi'a of Hadramawt. [...] Shaykha Sultana became so engrossed in her spiritual pursuits that she never found it in herself to marry and beget children as was expected of her. Instead, she visited all the great men of the valley, sitting at the back of the mosques where the gatherings were held, and listening intently until she became well known and greatly respected by them. Mostafa al-Badawi, A blessed Valley, Volume One, Wadi Hadramawt & the Alawi Tradition, Chapter 10, S. 95-97

Today, as young French and Dutch Muslims wander through Upper Manhattan and Chicago’s South Side, it’s not uncommon to see European politicians, journalists, and activists in those same urban areas, visiting mosques and community centers trying to identify “best practices” they can take back home.

In 1902 before the site of the steel plant was even located, Jamsetji when abroad, described his dream city of steel to his son Dorab in a letter: ‘Be sure to lay wide streets planted with shady trees, every other of a quick-growing variety. Be sure that there is plenty of space for lawns and gardens. Reserve large areas for football, hockey and parks. Earmark areas for Hindu temples, Mohammedan mosques and Christian churches.’ Two decades after Jamsetji penned these lines, J.R.D. first visited Jamshedpur. The dream had come true. In the intervening years men of steel had raised a city out of a jungle.

At the beginning, I thought the best Islamic work was in Spain - the mosque in Cordoba, the Alhambra in Granada. But as I learned more, my ideas shifted. I traveled to Egypt, and to the Middle East many times.I found the most wonderful examples of Islamic work in Cairo, it turns out. I'd visited mosques there before, but I didn't see them with the same eye as I did this time. They truly said something to me about Islamic architecture.

Indians abroad tend to stick together. They join Indian clubs, regularly visit mosques, temples and gurdwaras and eat Indian food at home or in Indian restaurants. Very rarely do they mix with the English on the same terms as they do with their own countrymen. This kind of island-ghetto existence feeds on stereotypes - the English are very reserved; they do not invite outsiders to their homes because they regard their homes as their castles; English women are frigid, etc. I discovered that none of this was true. In the years that followed, I made closer friends with English men and women than I did with Indians. I lived in dozens of English homes and shared their family problems. And I discovered to my delight that nothing was further from the truth that the canard that English women are frigid.

Target killing of Palestinian leaders, including moderate ones, was not a new phenomenon in the conflict. Israel began this policy with the assassination of Ghassan Kanafani in 1972, a poet and writer, who could have led his people to reconciliation. The fact that he was targeted, a secular and leftist activist, is symbolic of the role Israel played in killing those Palestinians it ‘regretted’ later for not being there as partners for peace. In May 2001 President George Bush Jr appointed Senator George J. Mitchell as a special envoy to the Middle East conflict. Mitchell produced a report about the causes for the second Intifada. He concluded: ‘We have no basis on which to conclude that there was a deliberate plan by the PA to initiate a campaign of violence at the first opportunity; or to conclude that there was a deliberate plan by the [Government of Israel] to respond with lethal force.’13 On the other hand, he blamed Ariel Sharon for provoking unrest by visiting and violating the sacredness of the al-Aqsa mosque and the holy places of Islam. In short, even the disempowered Arafat realized that the Israeli interpretation of Oslo in 2000 meant the end of any hope for normal Palestinian life and doomed the Palestinians to more suffering in the future. This scenario was not only morally wrong in his eyes, but also would have strengthened, as he knew too well, those who regarded the armed struggle against Israel as the exclusive way to liberate Palestine.

The first phase of the war was led by the IAF. It targeted Hamas rocket launchers, commanders and command posts that Hamas deliberately embedded in Gaza’s densely populated civilian neighborhoods. It placed its main headquarters in a hospital and its stockpiles of rockets and missiles in hospitals, schools and mosques, often using children as human shields. Before bombing these Hamas targets, in an effort to minimize civilian casualties the IDF issued warning to civilians to evacuate the premises. Hamas continued to rocket Israeli cities. I instructed the army to prepare for a ground operation to take out the tunnels. Our soldiers would be susceptible to Palestinian ground fire, booby traps, land mines and antitank missiles, some fired by terrorists emerging from underground. As casualties would inevitably mount on both sides in this door-to-door warfare, I realized that Israel would face growing international criticism. But there was no other choice. I called Obama, the first of many phone conversations we had during the operation. He said he supported Israel’s right of self-defense but was very clear on its limits. “Bibi,” he said, “we won’t support a ground action.” “Barack, I don’t want a ground action,” I said. “But if our intelligence shows that the terror tunnels are about to penetrate our territory, I won’t have a choice.” I repeated this conversation with the many foreign leaders whom I called and who called me, thus setting the international stage for a ground action. Most accepted what I said. The same could not be said for the international media. It hammered Israel on the growing number of Palestinian casualties from our air attacks, conveniently absolving Hamas of targeting Israeli civilians while hiding behind Palestinian civilians. The media also bought Hamas’s inflated numbers of Palestinian civilian casualties, and even its staging of fake funerals. We unmasked many of those being claimed as civilians as Hamas terrorists by providing their names, unit affiliation and other identifying data. I visited the IDF’s Southern Command to meet the brigade commanders who would lead the ground action. They were feverishly working on the means to locate and destroy the tunnels. They were brave, resolute and smart. They knew very well the dangers they and their men would face. So did their soldiers, many of whom did not return.

There lies a paradox for a dedicated lover of art such as David or me: we devote a great deal of time and energy in the pursuit of art, diligently visiting museums, galleries, churches, mosques, temples and ruins where it is to be found. But of course much of what we look at was made for completely different reasons by pious Buddhists, Christians, Hindus and Moslems.

I don’t know why we long so for permanence, why the fleeting nature of things so disturbs. With futility, we cling to the old wallet long after it has fallen apart. We visit and revisit the old neighborhood where we grew up, searching for the remembered grove of trees and the little fence. We clutch our old photographs. In our churches and synagogues and mosques, we pray to the everlasting and eternal. Yet, in every nook and cranny, nature screams at the top of her lungs that nothing lasts, that it is all passing away. All that we see around us, including our own bodies, is shifting and evaporating and one day will be gone.

At thirteen, we had a visiting preacher come in from nearby Washington temple. He came with his mother, who was a popular preacher in her own right, but her son, who was the same age as me got up and preached. My mother immediately looked at me and said “You can be a preacher one day too”. As it turned out, that preacher was Al Sharpton and I never did enter the seminary. I would frequent the local Muslim mosque as well because, for me, religion was universal. The teachings of the Koran are so interconnected with the Bible that both are relevant in their teachings. I learned that religion is so universal that no matter what your sect, the underlying theme is the same: peace, love, respect for all men. This was the message I learned from Martin, Malcolm, and Gandhi. I would have gone to a Jewish Synagogue if I were invited. At the same time, I was fully aware that even in religion there are wars.

They built an iron gate, high electric fence, and four watchtowers around the Kazakh school,” he recalled. “If we found anyone suspicious through the ID checks, they would send them to the Kazakh school. They had suddenly turned it into a prison. They forced all of the people who had been visiting mosques, praying, or wearing headscarves to go to that school.

An internal police report noted that visiting a mosque “more than two hundred times” would result in a Muslim being sent “for education” in the camps. In the mosque featured in the report, this threat—along with a face-scan checkpoint at the entrance of the mosque—had precipitated a 96 percent drop in attendance in a single year.

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President Obama wrote his own speeches. In a visit to a mosque in Baltimore he pitted his eloquence against the anti-Muslim demagoguery of Donald Trump, running for the Republican nomination in the 2016 presidential election. The image Obama evoked was the parable of the Good Samaritan, but indirectly, and look how he did it in a single phrase, the moral thought fused by a gentle alliteration: “None of us can be silent. We can’t be bystanders to bigotry.

The ONLY holy sites in Islam (according to Orthodoxy) that are allowed to be visited by Muslims are: (1) Al Aqsa Mosque (falsely known as, Temple Mount Area) which resembles The Celestial Link. (2) Medina Mosque; which is the Political Residence of the Prophet. (3) Kaaba Mosque; which is the center of religion and resembles The Terrestrial Link. And these three sites are linked together with the natural logarithm parameter in regard to their metric distances from one another.

The large hall, together with the tomb chamber over the actual burials below and the outer dome above, was the Taj Mahal’s core. A bronze lamp hanging above the cenotaphs cast a golden glow. During the day nobody noticed the lamp, even fewer were aware of its romantic history. A gift from Lord Curzon, a viceroy of British India, it was inlaid with silver and gold, and modelled on the design of a lamp that hung in the mosque of Sultan Beybars II of Cairo. The story went that on a visit to the Taj, Lord Curzon was so dismayed by the smoky country lanterns used by his guides to show him around, that he resolved to present the Taj with worthy lighting. For a century now, Mehrunisa reflected, an Englishman’s love had illuminated the imperial Mughal tomb.

In 2008 I visited Israel and spent time in Muslim towns and villages meeting clerics, politicians, and young Muslim men wearing distinctly Israel Defense Forces trousers. At every meeting I asked a blunt question: “As a Muslim, do you feel you live in an apartheid state?” Invariably, the answer was a firm no. As one man in his twenties, in the northern town of Shibli (where a sign reading “Allahu Akbar” graces the entrance), told me, “Wallah al azeem” – as God is my witness – “I will never wish to trade my Israeli citizenship for any of those wretched Arab countries who do not know how to treat their own citizens with dignity.” I asked the same question of Imam Mohammad Odeh outside his spectacular mosque north of Haifa. He grinned before admitting, “We Muslims have difficulties, there is no doubt, and we feel Israel should end the occupation of the West Bank, but to say we Muslims are living in an apartheid state is a lie.” After a tour of the mosque, where we prayed, he invited me to his home. What followed was a long, heartfelt story of a Palestinian living as an Israeli citizen, the imam of a mosque and leader of a community of two thousand. Hurt was written on his face, but his complaints were aimed not at Israel but towards the intellectual bankruptcy of the men who lead the Palestinians. I asked him if he truly, in his heart, felt Israeli, and without hesitating he said, “Yes.

On a visit to a mosque that had been formerly been an Armenian church in the town of Antep (now Gaziantep), the current custodian, the imam, happened to be inside. The imam suggested to the bishop that this holy space belonged to both of them and they prayed together. If politicians in Ankara warned that the ordinary population of Eastern Anatolia was still hostile toward Armenians, this was not the impression our group received. On the contrary, many people not only remembered Armenians but seemed to think that their return was a good omen.

Istanbul is one of my favorite cities, this city has something which makes you fall in love with it. Hagia Sophia and Blue Mosque never get tired to visit there, each time left that places with a new experience and understanding Hagia Sophia turned back into a Mosque, it's disgusting, sad and pity. you may get success to paint the history with the color of your choice but it is not permanent. history has such a brightness to reflect itself through all the curtains and paints. But if you are so dumb and political slaves to do not question your own leaders, then what moral right you have to ask the question to another country's political leaders? But if you are so lowlife citizen and impotent to do not question your own supreme court and system than what gives you right to ask the question to another country's court and system? In the way of Humanity and Peace, there is two biggest hurdle 1st Bigotry and 2nd Hypocrisy

I consider myself as a Muslim, Christian, Jewish, Buddhist, Hindu, Zarathust etc. but foremost as a ''Human. One that visits mosques, synagoges, churches and temples of all kinds with the most sacred being my own temple. Now to exclude one piece of puzzle of the whole is to exclude the whole entirely. For the whole is always more than the sum of its parts.

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was locking up at the local mosque for which I am a trustee when an elderly frail gentleman approached me and quietly asked if I could help raise money to repair the roof of the local synagogue. He went on to explain that he was one of only 200 Jews left in Bradford and there was only one old and small synagogue standing in the city which needed repairs as the roof was leaking badly. The small Jewish community he went on to say was not wealthy but was trying to raise funds for the repair. I was taken aback at a Jewish man approaching a mosque to help repair a synagogue. I responded that I would like to visit the synagogue to see what needed doing which I did the next day to find the roof was indeed in bad shape with buckets kept in various places in the prayer area to catch the leaks. The following Friday before Friday prayers I briefed the Imam who leads the prayers with this story who recounted it to the congregation attending Friday prayers and to my surprise £130,000 in donations was raised from two weekly Friday prayers supported with a few significant value donations from local Pakistani businessmen. The funds were used not just to renovate the roof but to carry out badly needed structural repairs and repaint the entire synagogue. The letters of thanks from the Jewish community were touching and were posted on the mosque notice boards. There is a significant proportion of the 200 Jews in the city now attending our Eid gatherings at the mosque to have a meal together and join in Eid celebrations and similarly Muslims from the mosque visit the synagogue on Jewish celebratory days.” I asked if this beautiful incident of religious tolerance had been covered in the press. “The mainstream media looks for sensational stories more than such human stories, maligning the Muslim community without broadcasting the good progress being made on inter-faith relations and integration.

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Vijayanagara had adopted ‘many of the administrative, tax-collecting, and military methods of the Muslim sultans that surrounded it—namely, stirrups, horse-shoes, horse armour, and a new type of saddle’. Its architecture also showed evidence of the use ‘of the arch and the dome of the Islamic north’.15 Reciprocally, Hindu influences were also discernible in the Islamic sultanates, with whom the Vijayanagara kingdom on occasion entered into strategic alliances. I am not, however, clear what these arguments prove. Because the kings of Vijayanagara did not appear bare-chested in public, or because they used stirrups or horseshoes, and because, where they felt politically necessary, they aligned themselves with one Muslim sultanate to finesse the other, was Vijayanagara not a Hindu kingdom? Or that, when it was defeated, the Muslim sultans did not savagely destroy the city and, in particular, attack its remarkable temples? To quote a few instances of Hindu–Muslim syncretism in architecture, in dress or in administrative practices, is more an acknowledgement of the unavoidable fusions wrought over centuries, and not a change in the mindset of Muslim conquerors against kafirs and their practice of destroying Hindu cultural and religious artefacts. It is a moot point too whether the Vijayanagara kings, on conquering a Muslim sultanate, would have as relentlessly destroyed mosques. Historical records clearly bring out that Krishnadevaraya (1509–1528 CE)—the most illustrious ruler of Vijayanagara and among the greatest kings India has seen—respected all faiths. He was himself a Vaishnavite, but extended wholehearted patronage to Shaiva, Jain and other sects. He employed Muslims in his army, encouraged them to settle in the capital city and erected a mosque in 1439 for them to pray. For the Muslim officers in his court, he placed a copy of the Koran before his throne so that they could perform the ceremony of obeisance before him without sinning against their religious injunctions, even though the Vijayanagara kingdom was formed with the aim of protecting Hindus and Hindu culture from Muslim attacks. Christian Portuguese also found residence in the capital. The Portuguese traveller, Barbosa, who visited Hampi during Krishnadevaraya’s rule, wrote: ‘The king allows such freedom that every man may come and go and live according to his own creed, without suffering any annoyance and without enquiry whether

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