Thursday, 30 June 2011
Saturday, 18 June 2011
The Spread of Islam
From the oasis cities of Makkah and Madinah in the Arabian desert, the message of Islam went forth with electrifying speed. Within half a century of the Prophet's death, Islam had spread to three continents. Islam is not, as some imagine in the West, a religion of the sword nor did it spread primarily by means of war. It was only within Arabia, where a crude form of idolatry was rampant, that Islam was propagated by warring against those tribes which did not accept the message of God--whereas Christians and Jews were not forced to convert. Outside of Arabia also the vast lands conquered by the Arab armies in a short period became Muslim not by force of the sword but by the appeal of the new religion. It was faith in One God and emphasis upon His Mercy that brought vast numbers of people into the fold of Islam. The new religion did not coerce people to convert. Many continued to remain Jews and Christians and to this day important communities of the followers of these faiths are found in Muslim lands.
Moreover, the spread of Islam was not limited to its miraculous early expansion outside of Arabia. During later centuries the Turks embraced Islam peacefully as did a large number of the people of the Indian subcontinent and the Malay-speaking world. In Africa also, Islam has spread during the past two centuries even under the mighty power of European colonial rulers. Today Islam continues to grow not only in Africa but also in Europe and America where Muslims now comprise a notable minority.
General Characteristics of Islam
Islam was destined to become a world religion and to create a civilization which stretched from one end of the globe to the other. Already during the early Muslim caliphates, first the Arabs, then the Persians and later the Turks set about to create classical Islamic civilization. Later, in the 13th century, both Africa and India became great centers of Islamic civilization and soon thereafter Muslim kingdoms were established in the Malay-Indonesian world while Chinese Muslims flourished throughout China.
Islam is a religion for all people from whatever race or background they might be. That is why Islamic civilization is based on a unity which stands completely against any racial or ethnic discrimination. Such major racial and ethnic groups as the Arabs, Persians, Turks, Africans, Indians, Chinese and Malays in addition to numerous smaller units embraced Islam and contributed to the building of Islamic civilization. Moreover, Islam was not opposed to learning from the earlier civilizations and incorporating their science, learning, and culture into its own world view, as long as they did not oppose the principles of Islam. Each ethnic and racial group which embraced Islam made its contribution to the one Islamic civilization to which everyone belonged. The sense of brotherhood and sisterhood was so much emphasized that it overcame all local attachments to a particular tribe, race, or language--all of which became subservient to the universal brotherhood and sisterhood of Islam.
The global civilization thus created by Islam permitted people of diverse ethnic backgrounds to work together in cultivating various arts and sciences. Although the civilization was profoundly Islamic, even non-Muslim "people of the book" participated in the intellectual activity whose fruits belonged to everyone. The scientific climate was reminiscent of the present situation in America where scientists and men and women of learning from all over the world are active in the advancement of knowledge which belongs to everyone.
The global civilization created by Islam also succeeded in activating the mind and thought of the people who entered its fold. As a result of Islam, the nomadic Arabs became torch-bearers of science and learning. The Persians who had created a great civilization before the rise of Islam nevertheless produced much more science and learning in the Islamic period than before. The same can be said of the Turks and other peoples who embraced Islam. The religion of Islam was itself responsible not only for the creation of a world civilization in which people of many different ethnic backgrounds participated, but it played a central role in developing intellectual and cultural life on a scale not seen before. For some eight hundred years Arabic remained the major intellectual and scientific language of the world. During the centuries following the rise of Islam, Muslim dynasties ruling in various parts of the Islamic world bore witness to the flowering of Islamic culture and thought. In fact this tradition of intellectual activity was eclipsed only at the beginning of modern times as a result of the weakening of faith among Muslims combined with external domination. And today this activity has begun anew in many parts of the Islamic world now that the Muslims have regained their political independence.
A Brief History of Islam
The Rightly guided Caliphs
Upon the death of the Prophet, Abu Bakr, the friend of the Prophet and the first adult male to embrace Islam, became caliph. Abu Bakr ruled for two years to be succeeded by 'Umar who was caliph for a decade and during whose rule Islam spread extensively east and west conquering the Persian empire, Syria and Egypt. It was 'Umar who marched on foot at the end of the Muslim army into Jerusalem and ordered the protection of Christian sites. 'Umar also established the first public treasury and a sophisticated financial administration. He established many of the basic practices of Islamic government.
'Umar was succeeded by 'Uthman who ruled for some twelve years during which time the Islamic expansion continued. He is also known as the caliph who had the definitive text of the Noble Quran copied and sent to the four corners of the Islamic world. He was in turn succeeded by 'Ali who is known to this day for his eloquent sermons and letters, and also for his bravery. With his death the rule of the "rightly guided" caliphs, who hold a special place of respect in the hearts of Muslims, came to an end.
The Umayyad caliphate established in 661 was to last for about a century. During this time Damascus became the capital of an Islamic world which stretched from the western borders of China to southern France. Not only did the Islamic conquests continue during this period through North Africa to Spain and France in the West and to Sind, Central Asia and Transoxiana in the East, but the basic social and legal institutions of the newly founded Islamic world were established.
The Abbasids, who succeeded the Umayyads, shifted the capital to Baghdad which soon developed into an incomparable center of learning and culture as well as the administrative and political heart of a vast world.
They ruled for over 500 years but gradually their power waned and they remained only symbolic rulers bestowing legitimacy upon various sultans and princes who wielded actual military power. The Abbasid caliphate was finally abolished when Hulagu, the Mongol ruler, captured Baghdad in 1258, destroying much of the city including its incomparable libraries.
While the Abbasids ruled in Baghdad, a number of powerful dynasties such as the Fatimids, Ayyubids and Mamluks held power in Egypt, Syria and Palestine. The most important event in this area as far as the relation between Islam and the Western world was concerned was the series of Crusades declared by the Pope and espoused by various European kings. The purpose, although political, was outwardly to recapture the Holy Land and especially Jerusalem for Christianity. Although there was at the beginning some success and local European rule was set up in parts of Syria and Palestine, Muslims finally prevailed and in 1187 Saladin, the great Muslim leader, recaptured Jerusalem and defeated the Crusaders.
North Africa And Spain
When the Abbasids captured Damascus, one of the Umayyad princes escaped and made the long journey from there to Spain to found Umayyad rule there, thus beginning the golden age of Islam in Spain. Cordoba was established as the capital and soon became Europe's greatest city not only in population but from the point of view of its cultural and intellectual life. The Umayyads ruled over two centuries until they weakened and were replaced by local rulers.
Meanwhile in North Africa, various local dynasties held sway until two powerful Berber dynasties succeeded in uniting much of North Africa and also Spain in the 12th and 13th centuries. After them this area was ruled once again by local dynasties such as the Sharifids of Morocco who still rule in that country. As for Spain itself, Muslim power continued to wane until the last Muslim dynasty was defeated in Granada in 1492 thus bringing nearly eight hundred years of Muslim rule in Spain to an end.
After the Mangol Invasion
The Mongols devastated the eastern lands of Islam and ruled from the Sinai Desert to India for a century. But they soon converted to Islam and became known as the Il-Khanids. They were in turn succeeded by Timur and his descendents who made Samarqand their capital and ruled from 1369 to 1500. The sudden rise of Timur delayed the formation and expansion of the Ottoman empire but soon the Ottomans became the dominant power in the Islamic world.
From humble origins the Turks rose to dominate over the whole of Anatolia and even parts of Europe. In 1453 Mehmet the Conqueror captured Constantinople and put an end to the Byzantine empire. The Ottomans conquered much of eastem Europe and nearly the whole of the Arab world, only Morocco and Mauritania in the West and Yemen, Hadramaut and parts of the Arabian peninsula remaining beyond their control. They reached their zenith of power with Suleyman the Magnificent whose armies reached Hungary and Austria. From the 17th century onward with the rise of Westem European powers and later Russia, the power of the Ottomans began to wane. But they nevertheless remained a force to be reckoned with until the First World War when they were defeated by the Westem nations. Soon thereafter Kamal Ataturk gained power in Turkey and abolished the six centuries of rule of the Ottomans in 1924.
While the Ottomans were concerned mostly with the westem front of their empire, to the east in Persia a new dynasty called the Safavids came to power in 1502. The Safavids established a powerful state of their own which flourished for over two centuries and became known for the flowering of the arts. Their capital, Isfahan, became one of the most beautiful cities with its blue tiled mosques and exquisite houses. The Afghan invasion of 1736 put an end to Safavid rule and prepared the independence of Afghanistan which occured fommally in the 19th century. Persia itself fell into tummoil until Nader Shah, the last Oriental conqueror, reunited the country and even conquered India. But the rule of the dynasty established by him was short-lived. The Zand dynasty soon took over to be overthrown by the Qajars in 1779 who made Tehran their capital and ruled until 1921 when they were in turn replaced by the Pahlavis.
As for India, Islam entered into the land east of the Indus River peacefully. Gradually Muslims gained political power beginning in the early 13th century. But this period which marked the expansion of both Islam and Islamic culture came to an end with the conquest of much of India in 1526 by Babur, one of the Timurid princes. He established the powerful Mogul empire which produced such famous rulers as Akbar, Jahangir, and Shah Jahan and which lasted, despite the gradual rise of British power in India, until 1857 when it was officially abolished.
Malaysia And Indonesia
Farther east in the Malay world, Islam began to spread in the 12th century in northem Sumatra and soon Muslim kingdoms were establishd in Java, Sumatra and mainland Malaysia. Despite the colonization of the Malay world, Islam spread in that area covering present day Indonesia, Malaysia, the southern Phililppines and southern Thailand, and is still continuing in islands farther east.
As far as Africa is concemed, Islam entered into East Africa at the very beginning of the Islamic period but remained confined to the coast for some time, only the Sudan and Somaliland becoming gradually both Arabized and Islamized. West Africa felt the presence of Islam through North African traders who travelled with their camel caravans south of the Sahara. By the 14th century there were already Muslim sultanates in such areas as Mali, and Timbuctu in West Africa and Harar in East Africa had become seats of Islamic leaming.
Gradually Islam penetrated both inland and southward. There also appeared major charismatic figures who inspired intense resistance against European domination. The process of the Islamization of Africa did not cease during the colonial period and continues even today with the result that most Africans are now Muslims carrying on a tradition which has had practically as long a history in certain areas of sub-Saharan Africa as Islam itself.
Islam in the United States
It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.
Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.
The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastem Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.
In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modelled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.
Aftermath of the Colonial Period
At the height of European colonial expansion in the 19th century, most of the Islamic world was under colonial rule with the exception of a few regions such as the heart of the Ottoman empire, Persia, Afghanistan, Yemen and certain parts of Arabia. But even these areas were under foreign influence or, in the case of the Ottomans, under constant threat. After the First World War with the breakup of the Ottoman empire, a number of Arab states such as Iraq became independent, others like Jordan were created as a new entity and yet others like Palestine, Syria and Lebanon were either mandated or turned into French colonies. As for Arabia, it was at this time that Saudi Arabia became finally consolidated. As for other parts of the Islamic world, Egypt which had been ruled by the descendents of Muhammad Ali since the l9th century became more independent as a result of the fall of the Ottomans, Turkey was turned into a secular republic by Ataturk, and the Pahlavi dynasty began a new chapter in Persia where its name reverted to its eastern traditional form of Iran. But most of the rest of the Islamic world remained under colonial rule.
It was only after the Second World War and the dismemberment of the British, French, Dutch and Spanish empires that the rest of the Islamic world gained its independence. In the Arab world, Syria and Lebanon became independent at the end of the war as did Libya and the shaykdoms around the Gulf and the Arabian Sea by the 1960's. The North African countries of Tunisia, Morocco and Algeria had to fight a difficult and, in the case of Algeria, long and protracted war to gain their freedom which did not come until a decade later for Tunisia and Morocco and two decades later for Algeria. Only Palestine did not become independent but was partitioned in 1948 with the establishment of the state of Israel.
In India Muslims participated in the freedom movement against British rule along with Hindus and when independence finally came in 1947, they were able to create their own homeland, Pakistan, which came into being for the sake of Islam and became the most populated Muslim state although many Muslims remained in India. In 1971, however, the two parts of the state broke up, East Pakistan becoming Bengladesh.
Farther east still, the Indonesians finally gained their independence from the Dutch and the Malays theirs from Britain. At first Singapore was part of Malaysia but it separated in 1963 to become an independent state. Small colonies still persisted in the area and continued to seek their independence, the kingdom of Brunei becoming independent as recently as 1984.
In Africa also major countries with large or majority Muslim populations such as Nigeria, Senegal and Tanzania began to gain their independence in the 1950's and 1960's with the result that by the end of the decade of the 60's most parts of the Islamic world were formed into independent national states. There were, however, exceptions. The Muslim states in the Soviet Union failed to gain their autonomy or independence. The same holds true for Sinkiang (called Eastem Turkestan by Muslim geographers) while in Eritrea and the southern Philippines Muslim independence movements still continue.
While the world of Islam has entered into the modern world in the form of national states, continuous attempts are made to create closer cooperation within the Islamic world as a whole and to bring about greater unity. This is seen not only in the meetings of the Muslim heads of state and the establishment of the OIC (Organization of Islamic Countries) with its own secretariat, but also in the creation of institutions dealing with the whole of the Islamic world. Among the most important of these is the Muslim World League (Rabitat al-alam al-Islami ) with its headquarters in Makkah. Saudi Arabia has in fact played a pivotal role in the creation and maintenance of such organizations.
Revival and Reassertation of Islam
Muslims did not wish to gain only their political independence. They also wished to assert their own religious and cultural identity. From the 18th century onward Muslim reformers appeared upon the scene who sought to reassert the teachings of Islam and to reform society on the basis of Islamic teachings. One of the first among this group was Muhammad ibn 'Abd al-Wahhab, who hailed from the Arabian peninsula and died there in 1792. This reformer was supported by Muhammad ibn al-Sa'ud, the founder of the first Saudi state. With this support Muhammad ibn 'Abd al-Wahhab was able to spread his teachings not only in Arabia but even beyond its borders to other Islamic lands where his reforms continue to wield influence to this day.
In the 19th century lslamic assertion took several different forms ranging from the Mahdi movement of the Sudan and the Sanusiyyah in North Africa which fought wars against European colonizers, to educational movements such as that of Aligarh in India aiming to reeducate Muslims. In Egypt which, because of al-Azhar University, remains to this day central to Islamic learning, a number of reformers appear, each addressing some aspect of Islamic thought. Some were concerned more with law, others economics, and yet others the challenges posed by Western civilization with its powerful science and technology. These included Jamal al-Din al-Afghani who hailed originally from Persia but settled in Cairo and who was the great champion of Pan-Islamism, that is the movement to unite the Islamic world politically as well as religiously. His student, Muhammad 'Abduh, who became the rector of al-Azhar. was also very influential in Islamic theology and thought. Also of considerable influence was his Syrian student, Rashid Rida, who held a position closer to that of 'Abd al-Wahhab and stood for the strict application of the Shari'ah. Among the most famous of these thinkers is Muhammad Iqbal, the outstanding poet and philosopher who is considered as the father of Pakistan.
Moreover, as Western influence began to penetrate more deeply into the fiber of Islamic society, organizations gradually grew up whose goal was to reform society in practice along Islamic lines and prevent its secularization. These included the Muslim Brotherhood (Ikhwan al-muslimin) founded in Egypt and with branches in many Muslim countries, and the Jama'at-i Islami of Pakistan founded by the influential Mawlana Mawdudi. These organizations have been usually peaceful and have sought to reestablish an Islamic order through education. During the last two decades, however, as a result of the frustration of many Muslims in the face of pressures coming from a secularized outside world, some have sought to reject the negative aspects of Western thought and culture and to return to an Islamic society based completely on the application of the Shari 'ah. Today in every Muslim country there are strong movements to preserve and propagate Islamic teachings. In countries such as Saudi Arabia Islamic Law is already being applied and in fact is the reason for the prosperity, development and stability of the country. In other countries where Islamic Law is not being applied, however, most of the effort of Islamic movements is spent in making possible the full application of the Shari'ah so that the nation can enjoy prosperity along with the fulfillment of the faith of its people. In any case the widespread desire for Muslims to have the religious law of Islam applied and to reassert their religious values and their own identity must not be equated with exceptional violent eruptions which do exist but which are usually treated sensationally and taken out of proportion by the mass media in the West.
Education and Science in the Islamic World
In seeking to live successfully in the modern world, in independence and according to Islamic principles, Muslim countries have been emphasizing a great deal the significance of the role of education and the importance of mastering Western science and technology. Already in the 19th century, certain Muslim countries such as Egypt, Ottoman Turkey and Persia established institutions of higher learning where the modem sciences and especially medicine were taught. During this century educational institutions at all levels have proliferated throughout the Islamic world. Nearly every science ranging from mathematics to biology as well as various fields of modern technology are taught in these institutions and some notable scientists have been produced by the Islamic world, men and women who have often combined education in these institutions with training in the West.
In various parts of the Islamic world there is, however, a sense that educational institutions must be expanded and also have their standards improved to the level of the best institutions in the world in various fields of leaming especially science and technology. At the same time there is an awareness that the educational system must be based totally on Islamic principles and the influence of alien cultural and ethical values and norms, to the extent that they are negative, be diminished. To remedy this problem a number of international Islamic educational conferences have been held, the first one in Makkah in 1977, and the foremost thinkers of the Islamic world have been brought together to study and ponder over the question of the relation between Islam and modern science. This is an ongoing process which is at the center of attention in many parts of the Islamic world and which indicates the significance of educational questions in the Islamic world today.
Influence of Islamic Science and Learning Upon the West
The oldest university in the world which is still functioning is the eleven hundred-year-old Islamic university of Fez, Morocco, known as the Qarawiyyin. This old tradition of Islamic learning influenced the West greatly through Spain. In this land where Muslims, Christians and Jews lived for the most part peacefully for many centuries, translations began to be made in the 11th century mostly in Toledo of Islamic works into Latin often through the intermediary of Jewish scholars most of whom knew Arabic and often wrote in Arabic. As a result of these translations, Islamic thought and through it much of Greek thought became known to the West and Western schools of learning began to flourish. Even the Islamic educational system was emulated in Europe and to this day the term chair in a university reflects the Arabic kursi (literally seat) upon which a teacher would sit to teach his students in the madrasah (school of higher learning). As European civillization grew and reached the high Middle Ages, there was hardly a field of learning or form of art, whether it was literature or architecture, where there was not some influence of Islam present. Islamic learning became in this way part and parcel of Western civilization even if with the advent of the Renaissance, the West not only turned against its own medieval past but also sought to forget the long relation it had had with the Islamic world, one which was based on intellectual respect despite religious opposition.
The Islamic world remains today a vast land stretching from the Atlantic to the Pacific, with an important presence in Europe and America, animated by the teachings of Islam and seeking to assert its own identity. Despite the presence of nationalism and various secular ideologies in their midst, Muslims wish to live in the modern world but without simply imitating blindly the ways followed by the West. The Islamic world wishes to live at peace with the West as well as the East but at the same time not to be dominated by them. It wishes to devote its resources and energies to building a better life for its people on the basis of the teachings of Islam and not to squander its resources in either internal or external conflicts. It seeks finally to create better understanding with the West and to be better understood by the West. The destinies of the Islamic world and the West cannot be totally separated and therefore it is only in understanding each other better that they can serve their own people more successfully and also contribute to a better life for the whole of humanity.
Thursday, 9 June 2011
மீனாட்சி அம்மன் கோவில் தமிழ்நாட்டின் 2 வது பெரிய நகரமும் 2,500 ஆண்டுகள் பழைமை வாய்ந்ததுமான மதுரை மாநகரில் அமைந்துள்ளது. மதுரை மாநகரின் மத்தியில் அமைந்துள்ள இந்த ஆலயத்தினை 'மீனாட்சி சுந்தரேஸ்வரர்' கோவில் எனவும் அழைக்கப்படுகின்றது. இந்த ஆலயம் மீனாட்சி , சுந்தரேஸ்வரரை முதன்மை விகிரகங்களாகவும் கடம்ப மரத்தினை தலவிருட்ஷமாகவும் கொண்டுள்ளது .
மீனாட்சி தெய்வத்திற்கு முதன்மையும் முக்கியத்துவமும் வழங்கப்பட்டு உருவாக்கப்பட்ட இந்த ஆலயத்தின் பின்ணணி 800 வருடங்கள் மேலான சரித்திர வரலாறு கொண்டது (6வது நூற்றாண்டில் அரசாண்ட பாண்டிய மன்னன் குலசேகரன் இந்த நகரத்தை உருவாக்கியதாக வரலாறு கூறுகிறது). மதுரை மீனாட்சி கோவில் பாண்டியர் ஆட்சிக்குள் மதுரை உட்பட்டிருந்த காலத்தில் உருவாக்கபட்ட போதிலும் தற்போது இருந்து வரும் கட்டிட அமைப்பு நாயக்கர்ஆட்சிக்கு உட்பட்ட 17ம்-18ம் நூற்றாண்டில் கட்டிமுடிக்கப் பட்டதாக கோவிலின் வரலாறு குறிப்பிடுகின்றது. பல நூற்றாண்டு கட்டிட தொன்மையுள்ள மீனாட்சி கோவிலானது திராவிட நாகரீகத்திற்கும், சிற்ப கலைக்கும் ஓர் எடுத்துக்காட்டாக விளங்குகின்றது. மிகவும் பழம்பெரும் தொன்மையும் , நீண்ட நெடிய வரலாறுச்சிறப்பும், உலக புகழ் மிக்கதுமான மதுரை மீனாட்சி கோவில் தொடர்பிலான சிறு தகவல்கள் வருமாறு.
- 'மீனாட்சி சுந்தரேஸ்வரர்' ஆலயத்தில் மீனாட்சி , சுந்தரேஸ்வரர் விகிரக வடிவில் பூரிக்கப்படுகின்றன.
- மதுரை மீனாட்சியில் அமைந்துள்ள முதன்மை விக்கிரகம் முழுவதுமாக தூய மரகத மாணிக்கத்தினால் உருவாக்கப்பட்டதாகும். மரகத்தின் இயற்கை வர்ணமான பச்சை நிறத்தில் காட்சி தரும் மூல விக்கிரகத்தினை "மரகதவல்லி"எனவும் அழைக்கின்றனர்.
- மதுரை மீனாட்சி கோவில் 45 ஏக்கர் (180,000 சதுர மீற்றர்கள்) நிலத்தில் அமைக்கப்பட்டுள்ளது.ஆலயத்தின் மொத்த தள அமைப்பு 254 மீற்றர் நீளமும் 237 மீற்றர் அகலமும் கொண்டுள்ளது.
- இந்த ஆலயம் 8 கோபுரங்களை தன்னகத்தே கொண்டுள்ளது. 8 கோபுரங்களும், நான்கு முனை சதுர வடிவில் அமைக்கப்பட்டுள்ளது. இங்குள்ள இரட்டை கோபுரத்தில் ஒன்று மீனாட்சிக்கும், மற்றொன்று சுந்தரேஸ்வரர்க்கும் அர்பணிக்கப்பட்டுள்ளது.
- ஒன்பது தட்டுக்களை (அடுக்கு) கொண்ட கோபுரங்களுள் பிரசித்தமானதும் மிக உயரமானதுமாக தெற்கு வாசல் 170 அடி (52 மீற்றர்) உயரமுடையது. மற்றய வடக்கு, மேற்கு, கிழக்கு கோபுரங்கள் முறையே 160, 163, 161 அடி உயரம் என்பதும் குறிப்பிடதக்கது.
- மீனாட்சி ஆலயம் பல உள்ளக மண்டபங்களையும் கொண்டுள்ளது. இவற்றுள் ஆயிரம் கால் (1000 தூண்கள்) மண்டபம் மிகவும் பிரசித்தி பெற்றது.
- ஆலயத்தின் உள்ளக தூண்கள் சிறந்த கலைநுணுக்க சிற்ப வேலைப்பாடுகளுடனும்இசை மீட்கத் தக்கனவாகவும் நேர்த்தியாக வடிவமைக்கப்பட்டுள்ளது சிறப்பம்சமாகும்.
- 600 வருடங்களின் மேலான கட்டுமானத்தில் உருவாகியதும் , மிகவும் கலை அம்சம் மிக்கதுமான இந்த ஆலயத்தில் மொத்தமாக 33 மில்லியன் கலை வேலைப்பாடுகள் இருப்பதாக சொல்லப்படுகின்றது.
- ஆலய உட்பகுதியில் ஒரு ஏக்கர் விஸ்தீரனத்தில் அமைந்துள்ள பொற்தாமரை குளமும், தலவிருட்ஷமான கடம்ப மரமும் ஆலயத்தின் வரலாற்றில் மேலும் சிறப்பு சேர்க்கின்றன.
- தமிழ் நாட்டிலுள்ள பிரபல ஆலயங்களை நிர்வகிக்கும் ஆலய நிர்வாக அமைப்பின் பராமரிப்பில் இவ் ஆலயமும் இருந்துவருகின்றது. காலத்திற்குகாலம் புனருத்தாரணம் உட்படும் இவ்வாலயம் அண்மையில் (8-4-2009) குபாவிஷேகம் செயப்பட்டது .
- இந்துக்கள் இக்கோவிலுக்கு செல்ல தடை விதிக்கப்பட்டுள்ளது என தகவல்கள் தெரிவிக்கின்றன. .
- பலநூற்றாண்டு பழமையான கட்டிடவேலைப்பாடுகளை கொண்டுள்ள இந்த ஆலயம் நவீன பல் வர்ண பூர்ச்சுக்களால் தற்காலத்தில் அலங்கரிக்கப் பட்டுள்ளது.
- வரலாற்று தொன்மையும் பிரமிக்கவைக்கும் கலை நுணுக்கமும் ஒன்றுசேர உள்ள இந்த ஆலயமனது உலக அதிசையங்களின் வரிசையில் போட்டி போடுமளவிற்கு சிறப்பு மிக்கது.
- மேலும் உங்கள் மு.அஜ்மல் கான் ஆகிய நான் இங்கு மதுரையில் வசிக்கிறேன்.
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