Nearest Mosque

I'm a recent convert that lives in semi-rural Alabama, so the nearest mosque would take two hours out of both me and my Non-Muslim mom's day because I don't have a driver's license (not even including the prayer itself). It's a bit easier because my mom works at home but it still wouldn't be easy to convince her to clear her schedule for two hours for this. I do truly want to attend the prayer but I don't know how possible it would be.

You can find the nearest mosque to you by using the HalalTrip.com website or the HalalTrip mobile app on Android or iOS devices. Halaltrip has a growing database of masjids around the world. Our team is continually adding new mosques and surau. You can also add any mosques or prayer places on the website here or by using the Halaltrip mobile app.

Nearest Mosque

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They are prayers performed in a congregation led by an imam. It is considered more rewarding to perform the 5 daily prayers in a congregation in a mosque. In normal circumstances, worshippers will sit and stand side by side, touching each other. Due to COVID-19, the worshippers now stand 1 meter apart from each other.

Surau is a designated house of worship similar to a Mosque. They are generally much smaller than a mosque. In many Muslim majority countries, you will find these smaller places designated for Muslim prayers in shopping malls, attractions, office buildings etc. In some places they are called Musallah or Jamat Khana. In general they will not conduct the Friday prayers.

Plans by the Cordoba Initiative to build a community center that includes a mosque two blocks from Ground Zero in New York have sparked a heated national debate. Some argue vehemently that the group--started after 9/11 to promote religious and cultural understanding--should not attempt to build a mosque so close to the site of the 9/11 attacks, while others see it as an affirmation of American values.

CFR President Richard Haass notes that the mosque debate has an international dimension in that it could "take a toll on prospects for U.S. policies throughout the greater Middle East." Chris Seiple, president for the Institute for Global Engagement, says if the country "cannot embody a principled pluralism in this conversation" at home, then it should not be attempting to promote such ideas abroad. Kambiz GhaneaBassiri, associate professor of religion and humanities at Reed College and author of A History of Islam in America, argues that by "defending religious freedom on a national stage, American Muslims are actively defining precisely what it means to be American."

Supporters of the Ground Zero Mosque typically cite religious freedom. I do not object to the mosque because it is a mosque, nor do I have any wish to curtail Islamic freedom of worship. Where a particular facility is sited is not a matter of religious liberty. My concern is that two blocks from Ground Zero is an inappropriate and insensitive location for this center.

The controversy over the new mosque, proposed in the immediate proximity to Ground Zero of the 9/11 attacks, symbolizes that the trauma of 9/11 is still a raw and unhealed emotional wound in American society. It is perhaps most analogous to a similar sneak attack on American soil at Pearl Harbor, HI, on December 7, 1941. These two events, both costing approximately three thousand American lives, were premeditated attacks by enemies of the United States. The fact that they occurred on American soil, and not at some overseas site, brought them close to home.

If those desiring the mosque truly are seeking greater interfaith understanding and reconciliation, they will hear the pain and concern expressed by their fellow Americans and will graciously agree to move their mosque two or three blocks farther away from Ground Zero.

Similarly, Americans have overwhelmingly decided that Ground Zero is hallowed ground consecrated by the nearly three thousand people who died there. And while the overwhelming majority of Muslims--American and otherwise--repudiate the radical Islamic Jihadism of those who perpetrated the attack on the World Trade Center, it is still the case that it was done in the name of a perverted understanding of Islam. If those desiring the mosque truly are seeking greater interfaith understanding and reconciliation, they will hear the pain and concern expressed by their fellow Americans and will graciously agree to move their mosque two or three blocks farther away from Ground Zero.

The folks I know--from across the political and theological spectrum--have never been more disappointed in the state of our public discourse. They seek an honest discussion. And if peace-building is the purpose of the proposed mosque, then the building is now less important than the conversation it has catalyzed and how we treat each other.

So why not take a step back, take a deep breath, and have an intentional, national conversation? (As I have suggested at the Washington Post and on our Facebook page.) As a result, we might increase mutual understanding and respect, according to the best of our faith traditions and the best of America . . . and maybe all parties can agree on the most appropriate site for the mosque.

Defense of the First Amendment on the national stage shows that [Muslims] continue to believe that as long as they play their part as citizens, their mosques and Islamic centers will be accepted for what they are--American institutions.

There is an important lesson about American Islam in this irony. In their long history of both positive and negative engagement with non-Muslims, American Muslims have generally believed in an American sense of fair play. Today, their defense of the First Amendment on the national stage shows they continue to believe that as long as they play their part as citizens, their mosques and Islamic centers will be accepted for what they are--American institutions. The resolution of this controversy lies in this realization.

During a visit to the Gulf Coast today, Obama said that while he believes Muslims have the right to build the mosque and community center so close to where two hijacked jetliners slammed into the World Trade Center towers on Sept. 11, 2001, killing 3,000 people, he is not sure it's a good idea.

A week after 9/11, Feisal Abdul Rauf, the imam of a mosque close to the still-smoldering World Trade Center ruins, invited other religious leaders to his regular prayer service. He was trying to show that Islam is a welcoming faith, not an angry one.

But Mr. Rauf's vision has not been received as warmly in all corners. The plans of the Cordoba Initiative, for an Islamic community center and mosque 2-1/2 blocks from ground zero, have attracted plenty of detractors. They've focused on a "60 Minutes" interview from late that fateful September in which Rauf said, "US policies were accessory to the crime that happened." He added, "In the most direct sense, Osama bin Laden is made in the USA."

After some stints teaching and working for a real estate investment company, he explored Sufism, a Muslim tradition known for mysticism. In 1983, he started leading prayer services at his mosque near the World Trade Center, in the TriBeCa neighborhood. Since then, he has been sought after by a number of national and global organizations to lend a reasoned Islamic voice on various issues.

The trip this summer has not sat well with those who were already upset about a new mosque near ground zero. After they found out he was traveling on taxpayer dollars, Reps. Ileana Ros-Lehtinen (R) of Florida and Peter King (R) of New York issued a statement, saying, "This radical is a terrible choice to be one of the faces of our country overseas."

Some who oppose the mosque have been planning a protest on Sept. 11. A rally against anti-Islamic bigotry is also being planned for that day, according to the Associated Press. Such developments have prompted some 9/11 groups to ask people to refrain from protests on the day of remembrance.

Al-Burdayni Mosque (Arabic: ) is a mosque in Cairo, Egypt. It is located in Al-Dawoudia, near the Mosque of al-Malika Safiyya. It was built by a wealthy merchant, Kareem al-din al-Bardayni in 1616 during the Ottoman rule. The building is made of stone and has gates erected in 1629 on two sides on the west, right of the fountain. This mosque was built under Ottoman rule after the Ottomans defeated the Mamluks in 1517 and ruled over Egypt until 1867.[1] The mosque is built in Mamluk style not Ottoman style which would have been the prevailing style of choice at the time.[2] This is because Karim al-Din al-Burdayni did not align himself with the cultural practices of the Turks neither the Egyptians.[2]

Although the mosque was built in the Ottoman era, the architecture retains many of Mamluk style, including the fountain which is full of motifs and inscriptions. Al- Burdayni mosque is small in scale and L-shaped making the mosque visible from two different faces both serve as entryways.[1] To the right of the mosque is where the minaret stands.[2] The minaret is where many different Islamic architectural styles come together. The first tier of the minaret is octagonal in shape with carvings of triangular arches, the second tier circular with vegetal motifs classic to Islamic architecture, finally a bulb like structure rests on the top with muqarna or stalactites like ornament around it.[2]

The interior decoration also contains elements of Mamluk state of Circassia gathered in details. This is a small, albeit protected beautifully stained marbles which cover the walls and the roofs above the windows decorated with colored glass to create the sense of consistency. Its wooden ceiling is also considered one of the outstanding crafts of all the Egyptian historic mosques, and the skillful carpentry craftsmanship is also displayed in the work of minbar or handrails.[3] The minaret is unique since it is the only minerat during the Ottoman time to have a band with an inscription of the date 1623 around the octagonal bottom part of the minaret.[4] 2351a5e196