Monday, March 23, 2009

Sudahkah Anda Mendirikan Solat???

بسم الله الرحمن الرحيم
Solatlah kamu Sebelum kamu disolatkan...

Solat itu adalah tiang agama kamu.Meninggalkan solat ibarat runtuhlah agama dalam diri seseorang hamba Allah itu.Nabi Muhammad S.A.W amat menekan solat,kerana dengan solatlah dpt menjauhi diri daripada kemungkaran.Tunaikanlah solat tepat pada waktunya,antara tempat yang paling dituntut dalam islam untuk menunaikan ibadat ialah Masjid..

Masjid merupakan Rumah ibadat yang paling mulia dan tinggi darjatnya di sisi Allah.Masjid Juga dikenali dengan nama Rumah Allah yang dijadikan tempat melakukan pelbagai aktiviti agama bukan sahaja untuk menunaikan solat bahkan masjid boleh dijadikan tempat mempelajari ilmu agama dan lain-lain lagi...

Masjidil Haram..

Al-Masjid al-Ḥarām (المسجد الحرام ),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 prayer and is considered to be the holiest place on Earth by Muslims. The mosque is also commonly known as the Haram or Haram Sharif.

The current structure covers an area of 356,800 square meters including the outdoor and indoor praying spaces and can accommodate up to 2 million worshippers during the Hajj period.

Isha at the Masjid al-Haram


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"). Al-Baytu l-Maˤmur is believed to be located in heaven directly above the Kaaba. The first Kaaba was built by angels and Adam was the first human to re-build it. From time to time the mosque was destroyed and rebuilt anew. According to popular belief it was famously built by Ibrahim (Abraham), with the help of his son Ismael. They were ordered by Allah to build the mosque, and the Kaaba. The Black Stone is situated near the eastern corner of the Kaaba, and according to some people is believed to have 'fallen from heaven' and turned black due to man's misdeeds. Others believe it is only a mark to start the circumambulation around the Kaaba. 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 Masjid-ul-haram 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 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 Ka’aba 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 wasn’t 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 Ka’aba 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.

Religious significance

The importance of the mosque is twofold. It not only serves as the common direction towards which Muslims pray, but is also the main location for pilgrimages.

Pilgrims circumambulating the Kaaba during the Hajj


The qibla—the direction that Muslims turn to in their prayers (salah)—is toward the Kaaba and symbolizes unity in worshipping one God. At one point the direction of the qibla was toward Bayt al-Maqdis, Jerusalem (and it is therefore called the First of the Two Qiblas), however, this only lasted for seventeen months, after which the qibla became oriented towards the Kaaba in Mecca. According to accounts from Muhammad's companions, the change happened very suddenly during the noon prayer at Medina in the Masjid al-Qiblatain. Muhammad was leading the prayer when he received a revelation from Allah instructing him to take the Kaaba as the qibla (literally, "turn your face towards the Masjid al-Haram"). According to the historical accounts, Muhammad, who had been facing Jerusalem, upon receiving this revelation, immediately turned around to face Mecca, and those praying behind him also did so.






Literally, Kaaba in Arabic means square house. The word Kaaba may also be derivative of a word meaning a cube. Some of these other names include:Al-Bait ul Ateeq which, according to one interpretation, means the earliest and ancient. According to another interpretation, it means independent and liberating. Al-Bayt ul Haram which may be translated as 'the honorable house'. The whole building is constructed out of the layers of gray blue stone from the hills surrounding Mecca. The four corners roughly face the four points of the compass. In the eastern corner is the Hajr-al-Aswad (the Black Stone), at the northern corner lies the Rukn-al-Iraqi ('The Iraqi corner'), at the west lies Rukn-al-Shami ('The Syrian corner') and at the south Rukn-al-Yamani ('The Yemeni corner'). The four walls are covered with a curtain (Kiswa). The kiswa is usually of black brocade with the Shahada outlined in the weave of the fabric. About two-thirds of the way up runs a gold embroidered band covered with Qur'anic text.

Kaaba Door

Mecca City


Al-Aqsa Mosque


The Al-Aqsa Mosque (Arabic: Al-Masjid Al-Aqsa, commonly refers to the southern part of the complex of religious buildings in Jerusalem known as either Al-Haram al-Qudsi al-Sharif (the Noble Sanctuary) to Arabs and Muslims, although in reality the whole area of the Noble Sanctuary is considered Al-Aqsa Mosque and the entire precincts inviolable according to Islamic law. It is known as Har ha-Bayit (the Temple Mount) to Jews and some Christians. It is located in East Jerusalem, a disputed territory governed as part of Israel since its annexation in 1967 but claimed by the Palestinian Authority as part of a future State of Palestine. The largest mosque in Jerusalem, its congregation building can accommodate about 5,000 people worshipping inside it, while the whole Al-Aqsa Mosque compound area may accomodate hundreds of thousands. The government of Israel has granted a Muslim Council, Waqf, full administration of the site. Since the beginning of Al-Aqsa Intifada in 2000, non-Muslims are barred from entering the site.

The congregation building of Al-Aqsa Mosque is sometimes referred to as Jami al-Masjid al-Aqsa or al-Masjid al-Qibli. The term al-Masjid Al-Aqsa proper is the general and oldest name for the precinct of al-Haram al-Qudsi al-Sharif. The name al-Haram al-Qudsi al-Sharif was coined later by the Mamluks.

Origin of name

The name "Al-Aqsa Mosque" translates to "the farthest mosque" ("the remote mosque" according to some translations, such as that of Muhammad Asad), and is associated with the Isra and Mi'raj, a journey made around 621 by the Islamic Prophet Muhammad (c. 570-632) on the winged steed Buraq, which was brought to him by the Archangel Gabriel. This is often referred to in English as Muhammad's "night journey". According to Qur'anic verse, Muhammad took the journey in a single night from "the sacred mosque" (in Mecca) to "the farthest mosque" (al-Masjid al-Aqsa). From a rock there, Muhammad ascended to heaven, accompanied by Gabriel, touring heaven and receiving the commandments, including the five daily prayers, before returning to Earth and back to Mecca to communicate them to the faithful.

The hadith narrator Imam Muslim reports that the Prophet's companion Anas ibn Malik mentions that the Prophet said:

"I came to the Buraq, I rode it until we arrived at Bayt al-Maqdis. I tied it to where the Prophets tie, then I entered the masjid I prayed two Rakaah, and then ascended to the heavens,".

This story was to become the raison d'etre for Islam's two most important shrines in Jerusalem, the Al Aqsa Mosque and Dome of the Rock, and the driving force behind Muslim ambitions to rule the city to this day.

In this regard, the leading muslim scholar Ibn Taymiyah reports:

al-Masjid al-Aqsa is a name that refers to the whole area of the masjid that was built by Suleiman Peace Be Upon him. Some people today use the term to refer to the prayer house built by Umar bin al-Khattab at the front of this area... When Umar asked Kaab: Where to buid a prayer house for the muslims. Kaab replied: behind the Rock. Umar said: No, but I will build it in front of the Rock because we always pray at the front of mosques. Therefore, Imams usually if they enter the masjid area, they gather people and stand to lead the prayers in the house built by Umar.

The muslims scholar al Tabari reports in Tarikh al-Tabari:

Umar Ibn al-Khattab asked Kaab:

" Where should we pray? He said: towards the Rock. Umar replied: Oh, Kaab! You are glorifying Judaism. But I will make the Qibla of this masjid at its front just like the Prophet of Allah made the Qibla of all our masajid at its front ".

Regarding the name, other sources mention the following:

"Originally the term al-Masjid al-Aqsa was used to refer to the whole area of al-Haram al-Qudsi al-Sharif with all what it holds from establishments including the Dome of the Rock built by Abd al-Malik ibn Marwan in 72 Hijri/691 A.D., which is considered among the most notable Islamic structures. Today, the term al-Masjid al-Aqsa is also used to refer to the large Mosque in the southern part of al-Haram al-Qudsi."... "The Dome of the Rock structure resides at the heart of al-Masjid al-Aqsa, in the southeaster part of the Old City of Jerusalem, which is wide rectangular area extending 480 meters from the north to the south, and from the east to the west about 300 meters. This area constituites what is almost fifth of the Old City."

First qibla

The historical significance of Al-Aqsa Mosque is further emphasised by the fact that Muslims used to turn towards Al-Haram al-Sharif when they prayed.

As it was the place at which Muhammad performed the first commanded prayer after Isra and Mi'raj, it became the qibla (direction) that Muslims faced during prayer and continued to be so for sixteen or seventeen months, 6:60:13. After a revelation recorded in the Koran the qibla was then turned towards Mecca:

We have seen you turning your face about the sky (searching for the right direction). We now assign a qibla that is pleasing to you. Henceforth, you shall turn your face towards the Sacred Mosque. Wherever you may be, all of you shall turn your faces towards it. Those who received the previous scripture, know that this is the truth from their Lord. God is never unaware of anything they do. Even if you show the followers of the scripture every kind of miracle, they will not follow your qibla. Nor shall you follow their qibla. They do not even follow each others qibla. If you acquiesce to their wishes, after the knowledge that has come to you, you will belong with the transgressors. (Koran 2:144;145)

For this reason Al-Haram al-Sharif, including the Al-Aqsa Mosque, is known to Muslims as the "First of the Two Qiblas".

The altering of the qibla was precisely the reason Caliph Umar, despite identifying the Rock upon his arrival at the Temple Mount in 638 neither prayed facing it nor built any structure upon it. This was because the significance of that particular spot on the Temple Mount was over in Islamic jurisprudence after the change of qibla event in Islamic ideology. However, because of the holiness of Temple Mount itself Caliph Umar did make a small mosque in the southern corner of its platform which initially was called ‘mosque of Umer’ and today is known as ‘Masjid Al-Aqsa’, taking caution to avoid the Rock to come between the mosque and the direction of Kaaba so that Muslims would face only Mecca when they prayed.

In another illustration of how significance of the “first qibla” was diminished in Islam, the following hadith states:

Narrated 'Abdullah bin 'Umar: People say, "Whenever you sit for answering the call of nature, you should not face the qibla or Bait-ul-Maqdis (Jerusalem)." I told them. "Once I went up the roof of our house and I saw Allah's Apostle answering the call of nature while sitting on two bricks facing Bait-ul-Maqdis (See Holy Temple, Hebrew: ??? ?????, Bet HaMikdash)...1:4:147

The importance of Al-Aqsa in Islam

Masjid-al-Aqsa is one of the holiest site in Islam because it belongs to the history of Islam since Abraham until now. It is where, according to Muslims, Abraham (the patriarch of the Abrahamic faiths) established his covenant with God and spread the teaching of monotheism. Muslims respect all the Prophets revered by Judaism and Christianity and their venerated places are also central to the ethos of Islam. Solomon was a prophet and revered by Muslims.
Judaism belief in the Temple of Solomon (Haykal Sulaiman) as the Noble Sanctuary is coherent with the Islam believe in Masjid al-Aqsa because the literal meaning of masjid does not mean a building or any specific place. The word Masjid derived from the root word "Saa" "Jaa" "Daa" in arabic which means (to prostrate) (act of worship). In this case not only the Mosque of Umar is considered as Masjid al-Aqsa but the entire precinct too. Muslims belief that the Temple of Solomon meant by the Jews was a Masjid and not a temple because Islam believe that all prophet conveyed the same messege and prostrated to God during prayers.
It was the site where Muhammad ascended to heaven during Isra and Mi'raj. (The main place, however, where Muhammad received most revelations, including the first, was in the cave of Hira where he meditated frequently during the first forty years of his life.)
The Mosque of Umar reminds all about the atrocity and devestation suffered by the inhabitant of Jerusalem during the Roman occupation. It also signifies freedom of religion achieved by Jews, Christians and Muslims a long time before.
It was the first qibla, the second house of God after Kaabah in Mecca, and the third holiest site in Islam.

"Third holiest site"

Regarding "The Three Virtuous Mosques in Islam", the authentic Islamic creed regarding the 'holiness' of any place is mentioned by the Prophet Muhammad himself in many hadiths. Al-Bukhari reported in his authentic Collection of hadiths (i.e. Sahih al-Bukhari) that the Prophet (peace be upon him) said, "The rihaal must not be fixed (i.e. to go any where) [rihaal means 'luggage and provision a traveler usually takes with him in a long journey] except to three mosques: al-Masjid al-Haram (in Makkah), the Messenger’s mosque (in Madinah) and al-Aqsa mosque (in Jerusalem). " (No.1189)

In this hadith, the Prophet prohibits Muslims from traveling to any mosque to visit (as a holy site) and to get reward for it except to the three mentioned mosques. No mosque carries special virtues other than the three mosques, that is probably due to their origin and who built them. We know that all of these mosques were built by God’s Messengers (Ibrahim, Ya’qub and Muhammad). Once Abu Dharr asked the Prophet, "O Allah's Apostle! Which mosque was built first?" He replied, "Al-masjid-ul-Haram." I asked, "Which (was built) next?" He replied, "Al-masjid-ul-Aqsa." I asked, "What was the period in between them?" He replied, "Forty (years)." He then added, "Wherever the time for the prayer comes upon you, perform the prayer, for all the earth is a place of worshipping for you." (Sahih al-Bukhari, no. 3194) All other masjids that were built after the Prophet’s mosque in Madinah are therefore the same in virtue and they don’t carry any special status in Islam unless the Prophet (peace be upon him) had said so, regardless who built the mosque or what exist in inside it.

Throughout the history, humans built structures and claim that they are holy with out giving any evidence of their ‘holiness’. In Islam, the ‘holy’ place is the place that Allah and His Messenger made holy, not what people claim to be so.




The umayyad mosque, also known as the Grand Mosque of Damascus is one of the largest and oldest mosques in the world. Located in one of the holiest sites in the old city of Damascus,syria. it is of great architectural importance.

The mosque holds a shrine which is said to contain the head of John the Baptist (Yahya), honored as a prophetShī‘ah, among them is the place where the head of Husayn (the grandson of Muhammad) was kept on display by Yazīd I. There is also the tomb of Saladin, which stands in a small garden adjoining the north wall of the mosque. by Muslims and Christians alike. The head was supposedly found during the excavations for the building of the mosque.


The spot where the mosque now stands was a temple of Hadad in the Aramaean era. The Aramaean presence was attested by the discovery of a basalt orthostat depicting a sphinx, excavated in the north-east corner of mosque. The site was later temple of Jupiter in the Roman era, then a Christian church dedicated to John the Baptist in the Byzantine era.

Initially, the Muslim conquest of Damascus in 636 did not affect the church, as the building was shared by Muslim and Christian worshippers. It remained a church although the Muslims built a mud brick structure against the southern wall so that they could pray. Under the UmayyadAl-Walid I, however, the church was purchased from the Christians before being demolished. Between 706 and 715 the current mosque was built in its place. According to the legend, Al-Walid himself initiated the demolition by driving a golden spike into the church. At that point in time, Damascus was one of the most important cities in the Middle East and would later become the capital of the Umayyad caliphate. caliph

In the 14th century, one of the most famous Islamic astronomers, Ibn al-Shatir, worked as muwaqqit (موقت, religious timekeeper) at the Umayyad Mosque.

Masjid Sultan Ahmed

Masjid Sultan Ahmed (bahasa Turki: Sultanahmet Camii) adalah masjid bersejarah di Istanbul, bandaraya terbesar di Turki dan ibu negara Empayar Uthmaniyyah (dari 1453 hingga ke 1923). Masjid ini adalah salah satu dari beberapa buah masjid yang dikenali sebagai Masjid Biru oleh kerana jubin birunya menghiasi dinding di bahagian dalamnya. Ia dibina di antara 1609 dan 1616, sewaktu pemerintahan Ahmed I. Seperti banyak masjid lain, ia mengandungi suatu kubur penemunya, sebuah madrasah dan sebuah hospis. Masjid Sultan Ahmed telah menjadi salah satu dari tarikan pelancong yang terhebat di Istanbul.


Hippodrome lama Constantinople dengan Masjid Biru di sebelah kiri. Lukisan oleh Jean-Baptiste van Mour, separuh pertama abad ke-18

Selepas Kedamaian Z
Selepas Kedamaian Zsitvatorok yang memalukan dan penilaian tidak disukai peperangan dengan Parsi, Sultan Ahmed I berkeputusan untuk membina sebuah masjid besar di Istanbul untuk menenangkan Allah. Ini adalah masjid kemaharajaan pertama dalam empat puluh tahun. Di mana sultan-sultan yang terdahulunya telah membayar untuk masjid mereka dengan harta rampasan perang mereka, Sultan Ahmed I terpaksa mengeluarkan wang dari perbendeharaan, kerana baginda tidak memenangi mana-mana kejayaan terkenal. Ini menyebabkan kemarahan ulema, para sarjana hukum Muslim.

Masjid dianggap untuk dibinakan pada tempat istana maharaja Byzantin, menghadapi Hagia Sophia (pada waktu itu masjid yang terhormat di Istanbul) dan hippodrome, suatu tempat yang mempunyai tanda kepentingan hebat. Bahagian-bahagian besar sebelah selatan masjid terletaknya penubuhan, bilik kebal dan undercroft Istana Raya. Beberapa istana, telah dibina pada tempat yang sama, telah dibeli (pada harga mahal) dan dirobohkan, terutamanya istana Sokollu Mehmet Paşa, dan bahagian-bahagian besar Sphendone (tribune yang melengkung dengan struktur bentuk-U curved pada hippodrome).

Permbinaan masjid bermula pada Ogos 1609 apabila sultan itu sendiri datang untuk break the first sod. Ia adalah niat baginda bahawa ini akan menjadi masjid pertama pada empayarnya. Dia melantikkan arkitek dirajanya Sedefhar Mehmet Ağa, seorang pelajar dan pembantu utama arkitek masyhur Sinan sebagai arkitek bertugas pada pembinaan itu. Pertubuhan kerja dijelaskan dalam perincian dengan sangat teliti dalam lapam volum, sekarangnya di dalam perpustakaan Istana Topkapı. Majlis pembukaan telah dijalankan pada 1617 (walaupun pintu masjid merakamkan 1616) dan sultan dapat bersolat di kotak diraja (hünkâr mahfil). Tetapi bangunan belum lagi diselesaikan pada tahun akhir pemerintahannya, oleh kerana keterangan-keterengan terakhir ditandatangani oleh pewarisnya Mustafa I.

Seni bina

Pintu masuk ke halaman

Pemandangan halaman dalam

Reka bentuk Masjid Sultan Ahmed adalah puncak pembangunan dua abad masjid Uthmaniyyah dan gereja Byzantin. Ia menggabungkan sesentengah elemen-elemen Byzantin dari Haghia Sophia dengan seni bina Islam tradisional dan dianggap masjid raya yang terakhir pada zaman klasik. Arkitek telah mensintesiskan gagasan tuannya Sinan, menuju untuk saiz sangat besar, agung dan mengagumkan, tetapi bahagian dalam mengurangkan pemikiran kreatifnya.

Bahagian luar

Mehmet Paşa menggungkan bilangan besar bahan-bahan untuk pembinaan, tertumatanya dengan batu dan marmar, mendrainingkan bekalan untuk kerja-kerja penting yang lain. Layout masjid adalah irregular, kerana arkitek harus menganggapkan had-had yang ada pada tempatnya. Muka hadapannya, berkhidmat sebagai tempat masuk, menghadapi hippodrome. Arkitek mengasaskan plannya pada Ṣehzade Mosque (1543-1548) di Istanbul, karya skala-besar utama pertama Sinan, dengan rancangan quatrefoil bersimetri dan suatu perkarangan luas. Dewan solat ini diatasi oleh suatu plan quatrefoil dan suatu perkarangan luas. Dewan solat diliputi oleh sistem ascending kubah dan separuh kubah, setiapnya disokong oleh tiga exedra, culminating kubah tengah encompassing yang besar, yang adalah 23.5 meter pada garis pusat dan 43 meter tinggi pada pusat tengahnya. Kubah-kubah disokong oleh empat tiang besar yang mengingatkan pada Masjid Selimiye di Edirne, suatu lagi karya agung Sinan. Ia jelas bahawa Mehmet Paşa adalah lebih waspada dengan mengambil kelebihan keselamatan yang mengembung ini, merosakkan bahagian-bahagian anggun kubah oleh saiz yang menindasnya. "Kaki gajah" ini terdiri dari alur marmar pelbagai di asasnya, sementara bahagian atas dilukis, diasingkan dari asas oleh suatu jalur inskripsi dengan kata-kata bersepuh. Dilihat dari halaman, profail masjid menjadi suatu turutan lancar kubah dan setengah kubah. Kesan keseluruhan bahagian luar para pelawat adalah suatu harmoni gambaran yang sempurna, mengetuai mata ke puncak kubah tengah.

Muka hadapan perkarangan telah dibinakan pada cara yang cama sebagai muka hadapan Masjid Süleymaniye, kecuali pada tambahan menara kecil pada sudut kubah-kubah. Halaman adalah sekurang-kurangnya sebesar masjid itu sendiri dan dikelilingi oleh suatu arked berkekubah yang berterusan, tetapi membosankan (revak). Ia mempunyai kemudahan-kemudahan air wuduk di kedua belah. Air pancut pusat berheksagon adalah kecil dengan kontras pada dimensi halaman. Pintu masuk sempit yang tersegam dan bersejarah stands out secara seni bina dari arked. Kubah separuhnya mempunyai struktur stalaktit yang halus, dimahkotai oleh sebuah kubah tetulang kecil pada gendang tinggi.Suatu rantai iron berat bergantung di bahagian atas tempat masuk halaman pada bahagian barat. Hanya sultan dibenarkan untuk memasuki halaman masjid dengan menunggang kuda. Rantai telah diletakkan situ, supaya sultan harus merendahkan kepalanya setiap kali dia memasuki mahkamah supaya tidak dipukul. Ini dilakukan suatu sebagai gerak isyarat yang bertanda, untuk memastikan rendah hati pemerintah pada permukaan suci.

Bahagian dalam

Bahagian dalam masjid,di belakang mihrab,dan di sebelah kanan di tiang adalah imperial loge

Kubah tengah separuh-kubah dengan tiga exedrae; overview halus pada hiasan dalam masjid

Pada taraf-taraf bawahnya dan pada setiap tiang, bahagian dalam masjid digarisi oleh lebih daripada jubin seramik buatan tangan di Iznik (pada zaman silamnya Nicaea) pada lebih daripada lima puluh reka bentuk yang berlainan. Jubin-jubin di tingktaraf-taraf bawah adalah tradisional pada reka bentuk, sementera pada taraf galeri reka bentuk mereka menjadi bersemarak dengan pewakilan bunga, buah-buahan dan sipres. Lebih daripada 20,000 jubin telah dihasilkan di bawah penyeliaan juru tukang tembikar Iznik Kaşıcı Hasan. Meskipun, harga pembina telah dibenarkan untuk membayar untuk jubin telah ditetapkan oleh perintah harga-hara jubin naik dari masa ke masa. Oleh itu, jubin-jubin yang kemudian digunakan pada pembinaan mempunyai kualiti yang berkurangan. Warna-warnanya pudar dan bertukaran (merah bertukar menjadi perang dan hijau ke biru, putih bercapuk-capuk) dan sepuh telah bersuram. Jubin-jubin pada dinding langkan belakang adalah jubin-jubin kitar semula dari harem di Istana Topkapı, apabila dimusnahkan oleh api pada 1574.

Bahagian atas pada bahagian dalam dikuasai oleh cat bitu, tetapi ia adalah pada kualiti yang teruk. Lebih daripada 200 tingkap gelas kaca berwarna dengan reka bentuk berjalin-jalin mengaku cahaya asal, kini dibantui oleh candelier, telur-telur burung unta bermaksud untuk menghindari sarang laba-laba di dalam masjid oleh laba-laba yang menangkis[1]. Hiasan termasuk ayat-ayat dari Al-Quran, kebanyakannya dihasilkan oleh Seyyid Kasim Gubari, dianggap jurukhat terhebat pada zamannya. Lantai-lantai disaluti oleh permaidani, yang didermakan oleh orang-orang yang beriman dan sering digantikan apabila ia sudah haus. Tingkap yang luas mengurniakan suatu impression luas. The casements di tingkat lantai dihiasai oleh opus sectile. Setiap eksedra mempunyai lima tingkap, sesetengahnya adalah buta. Setiap seprah kubah mempunyai 14 tingkap dan kubah tengah 28 (empat daripadanya adalah buta). Kaca warna untuk tingkap adalah suatu hadiah Signoria dari Venice ke sultan. Kebanyakan tingkap berwarna ini telah digantikan oleh versi moden dengan sedikit atau tiada ganjaran.

Elemen terpenting pada bahagian dalam masjid adalah mihrab, yang iperbuat daripada marmar arca, dengan sebuah niche stalaktit dan suatu double panel berinskripsi di atasnya. Dinding-dinding diliputi oleh jubin seramik. Tetapi banyak tingkap di sekitarnya membuatnya lihat kurang menakjubkan. Ke kanan mihrab dihiasi kaya minber, atau mimbar, di mana Imam berdiri sewaktu mengirimkan khutbahnya sewaktu sembahyang tengah hari pada Jumaat atau pada hari suci. Masjid ini telah direka bentuk supaya walaupun ia sangat banyak orang, semua orang dalam masjid oleh melihat dan mendengar Imam.

Kiosk diraja terletak di sudut tenggara. Ia terdiri dari sebuah pentas, sebuah loggia dan dua bilik pencen. Ia memberikan sepanjang loge diraja di galeri masjid. Bilik-bilik ini menjadi ibu pejabat Grand Vizier sewaktu penumpasan pemberontakan Kor Janissary pada 1826. Loge diraja (hünkâr mahfil) disokong oleh sepuluh tiang marmar. Ia mempunyai mihrabnya sendiri, yang pernah dahulu dihiasi dengan mawar jed dan sepuhan air emas [2] and one hundred Qurans on inlaid and gilded lecterns. [3]

Banyak lampu yang menyalakan bahagian dalam sekali dahulu disaluti oleh emas dan permata [4]. Di kalangan mangkuk gelas seorang dapat mencari telur bunga unta dan bola kristal [5]. Kesemua hiasan ini telah dialihkan atau dipenjarah untuk muzium.

Tanda-tanda peringatan bertulis pada dinding dipahat dengan nama-nama khalifah dan ayat-ayat al-Quran, terdahulunya oleh jurukhat abad ke-17 Ametli Kasım Gubarım, tetapi mereka telah sering dibarukan.


Masjid Biru dengan kesemua enam menara masjid yang dapat dilihat

Masjid Sultan Ahmed adalah salah satu dari dua buah masjid di Turki yang mempunyai enam menara, yang satu lagi berada di Adana. Apabila bilangan menara telah dibongkarkan, Sultan dikritik dengan anggapan, sejak ini adalah, pada waktu itu, sama bilangan dengan masjid Kaabah di Mekkah. Baginda menyelesaikan masalah ini dengan membayar menara ketujuh di masjid Mekkah.

Empat menara berdiri di kesemua sudut masjid. Setiap minaret yang berjelajur dan berbentuk pensil ini mempunyai tiga langkan (ṣerefe) dengan sangga stalaktit, sementara yang dua lain di hujung pekarangan hanya mempunyai dua langkan.

Sehingga baru-baru ini muezzin atau penyeru azan telah memanjat tangga yang sempit lima kali sehari untuk mengumumkan seruan azan. Hari ini sebuah sistem awam di digunakan, dan panggilan ini dapat didengar sepanjang bahagian lama bandaraya, digema oleh masjid-masjid lain yang berhampiran. Orang ramai Turki dan para pelawat mengumpul pada waktu matahari terbenam di taman menghadap masjid untuk mendengar seruannya pada solat maghrib, oleh kerana matahari terbenam dan masjid diterangi secara hebat oleh cahaya lampu banjir yang berwarna .

Gambar terbaru Masjid Sultan Ahmed.

Ubudiah Mosque

Masjid Ubudiah - is Perak's royal mosque, and is located in the royal town of Kuala Kangsar, Malaysia. It is often regarded as Malaysia's most beautiful mosque.


Masjid Ubudiah - ranking high on the list of Malaysia's most beautiful mosques, the Masjid Ubudiah (or Ubudiah Mosque) stands proudly and majestically in Kuala Kangsar, with its golden dome and minarets creating a spellbinding sight, from near and afar.

The mosque was designed by Arthur Benison Hubback, a government architect who is notably credited for the design of the Ipoh railway station and the Kuala Lumpur railway station.

Built in 1917 during the reign of the 28th Sultan of Perak, Sultan Idris Murshidul'adzam Shah 1, the Masjid Ubudiah is located beside the Royal Mausoleum on Bukit Chandan. It was commissioned on the orders of the Sultan, who vowed that he would build a mosque of great beauty as thanksgiving for recovery from an illness which plagued him in those early days.

The c. Work was interrupted several times, once when two elephants belonging to the sultan's and Raja Chulan were fighting and ran over and damaged the imported Italian marble titles. The second time when the World War 2 broke out, by the Japanese Invasion.

The mosque was finally completed in late 1917 at a total cost of RM200,000 - quite an astronomical figure for those days. It was officially declared open by Sultan Abdul Jalil Karamtullah Shah, successor to Sultan Idris. onstruction of the mosque was not without difficultiesThis imposing structure is now a symbol of great pride to all Muslims in the state of Perak Darul Ridzuan, the Land of Grace

Monday, March 16, 2009

Masjid Negeri, Kuantan, Pahang, MALAYSIA

Nama rasmi masjid ini ialah Masjid Sultan Ahmad Shah 1, sempena nama Sultan Pahang sekarang. Ianya terletak di tengah-tengan Bandar Kuantan, ibu negeri Pahang. Terletak di Jalan Mahkota, masjid ini terletak di pusat bisnes yang sibuk. Di sekitar masjid ini terdapat bangunan-bangunan kerajaan, bank-bank dan kedai-kedai. Bersebelahan masjid ini ialah sebuah padang bola yang luas.Masjid ini adalah antara tempat tarikan pelancong ke Kuantan. Rekabentuknya elegan dan senibinanya halus. Kubah utama di kelilingi oleh minaret-minaret. Warna temanya ialah biru muda.Jangan lupa berniat iktikaf dan solat sunat tahiyyatul masjid jika anda singgah di sini.

Bagaimana nak ke sini?

Dari stesen bas Kuantan (Terminal Makmur), anda boleh menaiki teksi. Dari hotel-hotel berdekatan (Hotel Shahzan, Hotel Grand Continental, Hotel MS Garden) anda boleh saja berjalan kaki ke sini. Dari Kuala Lumpur anda boleh menaiki Malaysia Airlines dari KL International Airport (KLIA). Anda boleh memandu menggunakan lebuhraya pantai timur (KL - Karak – Kuantan) yang mengambil masa 2.5 jam sahaja.
Jarak KL – Kuantan ialah 250 km.