Religious people-why go to your place of worship when your religion is all in your mind?

Answer 1

I rarely come to mosque
I think it's not a must to come to Mosque


But the benefit to come to mosque is to meet other believers so we can share our problem and can keep reminding to do good deeds and to avoid bad deeds

Answer 2

to worship with others. Church= the group of people who worship. Church isnt the building

Answer 3

I don't go anywhere unless I want to hang out with others of similiar beliefs...

Answer 4

Why are you ticking folks in to answering this hahahahaha not funny

Answer 5

For fellowship. That's it.

Answer 6

My Faith is in my heart & soul.

Answer 7

Please read this u l understand why muslim go there:
To perform Hajj (i.e. Pilgrimage to Mecca).
Every year, Muslims from around the world fulfill one of the five basic duties of Islam by making a pilgrimage, or hajj, to Mecca, Saudi Arabia, during the last month of the Islamic calendar. There they perform a number of spiritual rituals, including circling seven times the sanctuary known as the Kaaba, or House of God. Which was praying place of angels and then it was built by Adam and his son Sheeth. And it remained praying place for the prophets up till Noah pbuh and it was lost in the deluge. Later Prophet Abraham (peace and blessing of Allah be upon him) with his first son Ishmael raised this building on the old existing foundations as per command of Allah the All-Mighty. And Prophet Abraham ordered his son to bring a beautiful stone to lay at the corner of building for beauty sake. God sent his angel Gabriel with a white stone from heavens before Ishmael returned empty handed after his search for a good stone. It is blackened after centuries of chemical actions. Muslims are heir of the legacy of glorious prophets in worshipping the first praying place for God's obedient slaves. Only Muslims are permitted access to the holy sites of the pilgrimage, which every healthy and financially able adult male and female Muslim must perform at least once in a lifetime.
Here we come, O Allah, here we come!
Here we come. No partner have You.
Here we come! Praise indeed, and
blessings, are Yours—the Kingdom too!
No partner have You!
This Talbiyah, recited by millions of Muslim pilgrims, marks the formal beginning of pilgrimage. All clad in two pieces of seamless white cotton terry cloth, bareheaded and wearing sandals, and ladies with only their face and hands exposed, similarly clad.
The African herdsman had walked much of the way, and the Indonesian peasant had invested his life savings and the poor Pakistani elders who had craved all their life to join such a pious and blessed assembly of Allah's worshippers in congregation of Arabs, Europeans, Chinese, Turks, Americans, Russians, Indians, blessed Mongols (once weird enemies of Islam and Muslims) and races of —Oriental, *******, Caucasian, and all the blends brought by generations of intermarriage, saying Talbiyah with the same language, same tone and same devotion. They proclaim the emergence of Kingdom of God, which was epitome of struggle of all prophets and the only major message of our beloved prophet Jesus Christ (peace be upon him) i.e. "Kingdom of God is at hand".
They are in a state of Ahram (restriction)—forbidden to clip their nails, cut their hair, hunt, argue, or engage in sexual activity—they are just a member of universal Islamic brotherhood.
The annual pilgrimage, instituted by Abraham, was continued by succeeding Arab generations, as it brought wealth and prestige to Mecca. Pagan practices, however, were gradually introduced until the religion of Islam, with its dedication and submission to God, came in the seventh century A.D., restored the hajj to its purity, and made it a deeply spiritual journey.
They enter Mosque to perform the tawaf, the prescribed seven counterclockwise circumambulations of the Kaaba. Entering through the Gate of Peace, There is a hum of chanting. In the middle of the mosque's large open court stands the Kaaba, majestically towering over a sea of humanity.
It is impossible for any pilgrim to forget that first sight of the black-draped shrine. Five times daily in the prayers, from whatever part of the world they are, they face toward the Kaaba, longing for the moment they can cast their eyes on it and touch it. Each pilgrim reacts to seeing the Kaaba in his own way, a strange feeling of awe, happiness and fulfillment. Caught up in the ecstasy of devotion around us, they recite:
“O Lord! Grant this house greater honor, veneration, and awe; and grant those who venerate it and make pilgrimage to it peace and forgiveness. O Lord! Thou art the peace. Peace is from Thee. So greet us [on the Day of Judgment] with the greeting of peace.”
Why this veneration of a stark cubelike building of gray stone? It is not a striking piece of art, nor is it adorned with precious stones. And no Muslim endows it with power to benefit or to hurt. The Kaaba is the House of God, dedicated to His worship by Abraham (pbuh). Near it the Prophet Muhammad (pbuh) was born about A.D. 570. Forty years later the archangel Gabriel descended with the revelation of the truth—that there is but one God—calling Muhammad to cleanse the Kaaba of idols. And here, eight years after his emigration from Mecca, the Prophet triumphantly yet humbly returned to see those idols toppled at his beckoning and the purified Kaaba rededicated to the worship of the one God. Golden Koranic lettering embroidered on the Kaaba's black cover reminds us of its original builders, Abraham and Ishmael, and their prayers to God to raise from that area a messenger of peace, learning, and wisdom.
Coming opposite the Black Stone on each circuit, they raise their right hands to it and recite: "In the name of God; God is most great!" The Kaaba loomed over them as if it were an ear of God absorbing the earnest prayers of His human creatures. Like subjects appealing for their sovereign's favors at the foot of his throne, they circle Lord's House, shedding tears, seeking blessings and mercy, and yearning for His company in paradise.
On completing the tawaf rituals, they go to drink from the Well of Zamzam, with its rich mineral water with which Ishmael and Muhammad (peace be upon him) had quenched their thirst.
Ishmael and his mother, Hagar, the tradition goes, were left alone in a desolate valley by Abraham with only some dates and water, which were soon exhausted. Seeing her infant writhing with thirst, Hagar desperately searched everywhere for water. She had asked the departing Abraham, "Has your Lord instructed you to leave us here alone?" When Abraham answered affirmatively, she said, "Then God will not abandon us."
God did not abandon them. Zamzam was revealed to them, and beside it Abraham and Ishmael in time built the House of God, and the town of Mecca grew up around it second time in history.
After the greeting tawaf, performed on arrival in Mecca, pilgrims proceed to the ceremony of the sa'yee, making seven trips between the hills of Safa and Marwah, now taken inside the mosque after vast extensions. This ritual reenacts Hagar's search for water before she was led by an angel to Zamzam. During the seven journeys of the sa'y, a pilgrim recites prayers, his heart closely in communion with God.
Pilgrims proceed to Mina and spend part of eighth day and the eve of the ninth day of the twelfth month in place of Mina, four miles cast of Mecca. Following the practice of the Prophet, they rest there before the day of the "Arafa." After dawn prayers, they rush to the Plain of Arafat, eight miles farther east, greeted by the bright colors of sunrise.
During this high point of all hajj rituals, pilgrims stand on the Plain of Arafat, there they pray Dhur and Asr prayers together after Khutaba (preaching from Imam for piety and good deeds) and personally they pray from noon until sunset. It is narrated by the Prophet of Allah that on this great day of Arafa God himself descends on the sky of the world with his angels. And when the pilgrims proclaim his greatness and kingdom, He makes the angels witness for his forgiveness for all the pilgrims.
Some pilgrims climb to the spot where the Prophet, from the back of his camel, delivered his farewell sermon. In it he reiterated some of the basic teachings of Islam and bore witness to his companions that he had given his message and fulfilled his burden of prophethood. Three months later, in Medina, A.D. 632, he died.
Shortly after sunset the reverse rush toward Mecca began. On the way back to Mina pilgrims halt for the night at Muzdalifah. There they offer prayers, as the Prophet did. And there they collect pebbles to throw at the three "Satan's stoning points" in Mina during the following days. These pillars symbolize the forces of evil, and casting stones at them symbolizes our lifelong struggle against evil.
On the tenth day of the month pilgrims celebrate the 'Id al-Adha (Festival of Sacrifice)—which marks the end of the pilgrimage season—by sacrificing an animal, thus commemorating Ishmael's deliverance. They go from Muzdalifah to Mecca soon after midnight, halting briefly at Mina for the first part of the stone-throwing ceremony. Then they return to the Sacred Mosque to perform the post-Arafat tawaf in the same way they had made the greeting tawaf, followed by the sa'y ceremony. Then each of the pilgrims had a lock of hair clipped, symbolizing the end of ihram.
What is it that impels the Muslim to make this journey involving great sacrifice, hardship, and cost, yet doing so ardently and lovingly? What meaning do the rituals have?
We each carry within our hearts a divine element. Torn from the womb of existence and ushered, crying, into this world, we spend all our energies in the pursuit of a state of happiness. This restless, incessant drive is no more than that divine element within us seeking its origin.
The joy of Islam lies in its recognition and fulfillment of man's various needs. Unhardened by and innocent of the sin of any other, we are encouraged to pursue our material, emotional, and intellectual urges and are rewarded by God for fulfilling them. Yet we must not forget our origin, God our Creator, unto whom will be our return. Toward this end we perform ritual obligations called the Five Pillars of Islam: belief, prayer, almsgiving, fasting, pilgrimage.
These embrace the recitation of shahadah, confirming our belief in God and His angels; in resurrection for final judgment; in God's messengers, beginning with Adam and concluding with Muhammad; and in His sacred books, including the Torah, the Psalms, the Gospel, and the Koran, the word of God revealed to Muhammad through the archangel Gabriel.
They also include prayers five times daily in which we face the Kaaba wherever we may be and, without intermediary, pray directly to God, kneeling and prostrating in humility; the giving of alms, 2 ½ percent of our income and savings, as an expression of sympathy to the poor and a sharing in God's blessings; fasting during Ramadan, the ninth month of the lunar calendar; and making this pilgrimage in which the Kaaba, focal point of Islam and symbol of our unity, becomes immediate and touchable. In these common beliefs and observances, simple and clear, a Muslim feels united with his brethren in faith, now more than a billion worldwide.
He is also conscious of a common religious heritage with Judaism and Christianity, the other great monotheistic faiths that rose amid the deserts of the Middle East. For to a Muslim, Islam is God's revelation made to Adam and Noah; the religion revealed to Abraham and Moses; the religion of David and the Prophets of Israel, and of Jesus and the Twelve Apostles. For the final time, in its purity, the true religion was revealed to the Prophet Muhammad.
A Muslim yearns to escape, at least once in a lifetime, from the conflicts and vagaries of daily life to the birthplace of his Prophet and the House of his Lord. There he seeks, with his brethren, spiritual nourishment and deliverance. The pilgrimage symbolizes the return to our origin. We taste the joy of this return, and that drive within out hearts is somewhat contented and fulfilled.
Divine wisdom selected the arid region of Mecca, stripped of all botanic luxuriance, purely as a focus of faith. God commanded Abraham to take his infant son Ishmael and leave him with his mother in this desert valley. On a later visit, the Koran tells us, Abraham was commanded to sacrifice him, and here Ishmael was saved at the last moment, a sacrificial ram being substituted. Here Abraham and Ishmael raised the first Kaaba. The rituals of pilgrimage recall these events, and the austerity of this site underlies its sacredness. We are never far from God wherever we may be. But God chose this point purely for His worship, and we are excited to have transported ourselves to this point purely for His sake.