Prologue
The mosque has continuously and actively been a place to lead the Muslim community, teaching young and older generations, as it has been a place where Muslims are to meet in religious occasions. But the mosque has more potential than this, we need to fully utilize many more trappings of the life of the Muslims to benefit from it.
As a starting place, the Council of Mosques in UK and Eire in 1988 had a seminar which was attended by representatives of many Muslim organizations. Tests were given on the Role of the Mosque during the seminar by Suhaib Hasab, Dr. S. Darsh, M. Akram Cheema, and Mr. Yusuf Islam. The text of these trials were published after the bi-monthly magazine Al-Nida, and now Al-Qur’an Society is pleased to play.
We hope that these four tests will help the Muslims to re-discover the immense potential of the Mosque, so that once again the beating heart is life and energy to the Muslim community.
The mosque is the most important institution in Islam. After the home and workplace, is the most popular. The Muslim unless you visit twice a day, or if not three or five times a day. There, the spirituality fed back, strengthen your relationship with your Creator, and meets fellow Muslim brothers and gets to feel a person who has a place in life.
Places of worship are known since you started to write the history of man. This confirms the fact that man was created as a religious. Tube that satisfy their desire to establish a religious and relationship with their Creator. He built the temple, shrine, synagogue, church and mosque for this purpose. These sites met in one way or another, the basic work in accordance with the vision of the role of religion in the life of the given religious tradition.
The Islamic Concept
Al-Islam is the last religion revealed by Allah. His book is the final revelation. His Messenger is the seal of all Prophets and Messengers. And so, dealing with the affairs of this life in a comprehensive way. It is a religion, a spiritual force, and a way of life. His goal is to form the kind of man described in his book as the best man, and the community as the best to be put forward to every human being. To bring these characters evolve and pioneers, must have an instrument capable of achieving this goal. It was not a school nor an educational institution. Because education is interpreted as a way of vocational training or job skills. It was a place of meditation, because meditation is a place only for the spiritual dimension. It was a mosque. Because the Mosque, Islam was synonymous with the emergence of the Muslim community.
The period in Makkah
Looking at the initial stage of the Islamic Mission, including the Makkah time, we see a group of converts living in a sea of polytheists. Exercising their basic religious acts as individuals. The authority, the way of life, social norms were all dominated by non-Muslims. Muslims living as outsiders in such an environment. The change was directed toward faith in a Supreme Being, one that transcended, one that will exist forever as the one Creator. This awareness on the part of man, was the most important aspect of the new mission at this early stage. This makes us understand the gap, then the social change that went so far and I get to take place as a change in the way of living. This was the era of Madina.
The appearance of the Mosque
The migration of the Prophet (sallallahu alayhe wa sallam) in Makkah to al-Madina signaled a major shift in the Muslim community. For the first time the Prophet felt free to the dominant authority of the polytheists in Makkah. Upon reaching the vicinity of the new city, in Quba the Prophet way a few days resting and preparing its entry to the city. But do not waste time. They built the first mosque, the mosque of Quba. The Prophet stayed in Quba from Monday to arrive until Friday morning when it started to go to al-Madina itself. That came as they walked the hour of prayer in this Jum’a Ranuna’a valley, inhabited by Banu Salim. There he offered the first prayer in congregation Jum’a. The mosque here was the second mosque of Islam. Many people started out to meet the Prophet offering hospitality and protection. The Prophet thanked and recognized his good feelings by asking him to drop the reins of his camel, because it was directed by Allah to the place where it was to be the Prophet. Finally the female camel or camel came to a stop. The Prophet descended and later the Grand Mosque was built. With this we see that in a very short period of time were built three mosques. This indicates the long lasting effects of the mosque’s role in shaping the community Allah. has chosen to lead humanity in the spiritual change, moral and social future would change the history of humankind to this the last day.
In his commentary on the Qur’an, Al-Qurtubi wrote extensively about these two verses, exposing a wide range of topics related to the mosque. I will be explaining some of these topics:
The Role of the Mosque
A-In the Quran: There are several verses of the Koran that call for attention, with the utmost importance, the spiritual function of the mosque. In Chapter 24: The Light, Allah Most High says:
“In houses which Allah has allowed to get up and remember them in His name and glorify Him morning and evening men whom neither business nor trade will divert from the remembrance of Allah to establish the salat and of delivering zakat. They fear a day when hearts and dislodged view .* “
* (Sean placed upside down.) (24: 36,37)
i) The Quran uses the word exalt rather than to build respect for mosques, Quranic the real meaning is that “Rise up.” But the two meanings are acceptable here. The literal meaning is that mosques are built in a respectable manner that even impresses its construction but at the same time other than a very expensive way. These are the houses of Allah. All due consideration must be taken in the construction of a mosque. At the same time the mosques should be exalted, with due respect to them should be given and should not have grudges, shouting or fighting in them.
ii) Mosques are places for the regeneration of our spiritual power through prayer, remembrance of Allah, reading the Qur’an and supplications. Are more frequent where the angels, where peace and tranquility living in there they sit.
iii) And are far better suited to the particular act of prayer. Are apart from the rush and noise of the streets, workplaces or markets. They are a sense of holiness and reverence that replace the concerns and difficulties of daily life. If the mind is disturbed outside, inside the mosque is in peace. Is communicating with the largest source of consolation and spiritual joy.
B-In the Sunnah: The Muslims know the different types of Sunnah. Here, the Sunnah is the practice that is under consideration. In the period of Makkah, the Messenger of Allah used to meet with peers or individually or in small groups. The most famous meeting place was the house of al-Arqam. There, Islamic instructions were given in a secret way.
In Al-Madina, the Prophet tube freedom to meet with their peers at any time, anywhere. The most appropriate place was the mosque meeting. From the time of opening the mosque held responsibilities that were not known before in any place of worship. The life of the community who came to novelty was in the mosque and through her.
These were in addition to the prayers, the most important functions of the mosque of the Prophet (sallallahu alayhe wa sallam):
a) A learning center:
Islam is the religion of teaching. His miracle is a rnilagro rational. It is a Book. The first revelation is about learning, reading and writing. There was no school or university to enroll. The place where one could find it easier to search the mosque was being led by the Prophet. His house was next to the mosque. His whole life was dedicated to his mission. For this, he spent much of his time in meetings of teaching, imparting knowledge in the mosque. It was his school.
There are many episodes where the importance of the mosque as a place of learning is put up. AlBukhari and Muslim reported the story of three people who entered the mosque. There was a circle of people around the Prophet. One of the three found a place and sat with them. The second he sat down the back and the third went. The Prophet said: The first person approached to forward, then Allah approached him on. The second was shy, and Allah would not like to embarrass. The third one away, and Allah turned away from him. No moral or spiritual initiative for learning could be more encouraging that this parable. Similarly, Abu Hurayrah was one day in the market. The cry: they are busy here with the trade and they are forgetting their share of the inheritance I leave the estate of the Prophet. Some of these people went to the mosque, in anticipation of monetary reward. But they found no such reward. What they found were learning circles. Some of them returned to the market, just pleased with what had made Abu Hurayrah. They said there are not any money to be divided. Abu Hurayrah answered: What did they find? They replied: Circles of learning. He said this is the farm that they inherited Moharnmad (sallallahu alayhe wa sallam).
b) The receiving dignitaries and delegates:
In hi I was leaving the success of the message, many delegates and dignitaries came to know, or to negotiate or conclude a treaty arrangements. The reception venue was the Mosque of the Prophet. The most important visits indicated that more tolerance of al-Islam were Najan Christian delegates, who were of the Southwest, on the border with Yemen. When it came time for prayer they prayed at the same mosque. Alimama Abu Hanifa and Ash-Shafl took this as proof that the people of the Book are allowed to enter the mosque.
c) – The distribution of charity.
The money he watered the Prophet was distributed in the mosque. In the same way when an emergency arose, the Prophet gave a sermon and called on the community to give in the way of Allah Then gave those who needed, as was the case with people of Mudar. It was mentioned that the Muslim treasury was kept in different regions near the walls of the Qibla. The reason for this was that Umar said, at any given moment, anyone doing the prayer. This would stop someone who would steal the property.
d) – The mosque so that there are those who are homeless:
Many Muslims who immigrated to the Prophet were single, homeless and very poor. They stayed in the Mosque. They were known as people Suffah. Abu Hurayrab was one of them. For Abdullah bin Umar, when he was young and unmarried, the mosque was his bedroom. The great mosques in Muslim cities served as hotels for the Muslim passengers.
e) The mosque as a place of nursing:
One of the female companions of the Prophet by the name of Rufayda used to attend the sick people in the Mosque of the Prophet. In his tent in the mosque, attended Sa’d bin Mu’adh until he died. He describes her biography books as the woman who was dedicated to caring for sick Muslims in the Mosque of the Prophet.
f) A place of entertainment on special occasions:
The Prophet (sallallahu alayhe wa sallam) advised that the marriage contract made at the mosque. Abyssinia let the war did so baffle folk and Aysha was leaning on the shoulder of the Prophet saw her dance.
These were the biggest functions of the Mosque in shaping the Muslim nation. This role was continued in one way or another through the history of Islam. Great mosques are still famous for their academic history. Al-Haramain al-Sharifain, al-Masjidul Aqsa, Al-Azhar ash-Sharif, Jami Masjid uz-Zaytouna and ulQaraw! Yyin, the learning center study Pope Silvester 11.
The current functions of the Mosque
A: In Muslim countries: The roles of the mosque in Muslim countries today are somewhat limited due is that there are many other institutions, in addition to the mosque who are doing the functions of this and apart from this.
Education is being done through schools and universities differ in their degree of interest in Islam, some of these schools and universities do not take Islam into account. Hospital care for the sick. The Ministry of Justice makes its expenses under the legal system of that country.
The mosque as an institution itself has suffered greatly since the last one or two hundred years as a result of the invasion of non-Muslim thinking. At one stage, they saw the mosque as a place for the elderly, or people ignorant peasant. Educated people and educated youth were more attracted to the new parties oriented nationalism. Even women were entirely excluded from attending the mosque.
He became a reserve of men, with the result that educated women came to the newly established cultural or social clubs or parties. Any person who studies Muslim societies fifty years ago, had been under the impression that the company was taking the same path of non-Christian Europe and the East or materialistic Western society. But this sad situation is rapidly disappearing, thanks to the reform movements that took place in the past fifty years. This is a confirmation of the tradition of the Prophet (sallallahu alayhe wa sallam) saying: “One part of my community to stay strong to the truth until you reach the command of Allah while they are firmly established.”
These groups of Muslims, through all the Muslim countries with their own effort to revive the Islamic values and Muslim institutions. This task is the need to remove tube to the colonial powers that divided the Muslim nations to harness interest and cultural domination. The two battles are joined. The mosque was rejuvenated and became the center of attention of the reformers and those who love the Islamic way of life.
The call now is to re-introduce the activities with the greatest effort to the mosque and during the golden age of al-Islam. This call was given by individual Muslim reformers and organizations and to the Ministries of Awqaf official.
This new development will clearly reflect the recommendations of the first International Islamic Conference for the mission of the mosque that was held in the middle of the month of Ramadan 1395, September 1975 in the Office of the Muslim World League in Makkah al-Mukarramah the which was attended by representatives of eighty Muslim nations. Section 7 of these recommendations under the heading Planning Architecture of the Mosque, it is mentioned that the conference recommended:
1) The Conference considers the mosque as the center of social life in Islamic society, where social activities are an extension of religious duties. Based on this, the mosque should be built in the center of the city or community.
2) The mosque should be planned to serve the functions necessary for Muslims, such as
a) The prayer room meets the health requirements, such as ventilation, heating and light.
b) Having a section for Muslim women to separate facilities.
c) To have a library, reading room, a conference room and a living social function.
d) A place to teach the Quran and teach children in different subjects.
e) A playground, a lounge for young children to spend their free time, particularly in the summer.
f) A small clinic for emergency treatment and funeral services.
g) accommodation facilities for guests.
In planning the mosque in this way, you must agree that the mosque is a place of worship. It is a sanctuary. You must give respect and must maintain this respect, so there is no violation of the sacredness of the mosque.
I just mentioned are the most important recommendations in their section. Are reflecting the new reality of the awakening of Islamic society and the need for information and keep it in the right direction. This point leads to the second step, which is the one who must lead the people who frequent the mosque Imam bone.
I am compelled again to quote from the recommendations of the first conference. In the second section, choose the Imam, Khateeb, and Da’aiya recommended that he must be
a) Having a strong relationship with Allah, being a good example for others, recommending the good, forbidding evil, able to declare the word of truth
b) You are looking through their actions the pleasure of Allah and that the reason for the hereafter, which are away from the hypocrisy and opportunism in saying the word of truth, not interested in flattery or be praised.
c) connecting the two sources entirely fair: The Book of Allah and the Sunnah of His Messenger, studying these sources, reflecting on them and working as such.
d) Must be a man of deep understanding, reading a lot, understanding the environment around them, ideologies and confrontations around you.
e) There should study Islamic history and human history and should be aware of developments in the fields of knowledge and science.
f) There must be a man of good morals, patience, tolerance, being able to present their ideas and defend them, being aware of what your opponent write about their faith, with an ability of one hundred percent speak the language where you live, with a respectable personality and good looks, according to what Allah help him, and not to pose behind the others.
This portrait of the Imam is idealized portrait is not practical. But the main emphasis is that the institutions engaged in training these people should have the best staff, the best programs in human resources to select those to be trained for this vocation. This at least is the situation of Islamic societies.
B: Europe and America: But the situation in Europe and America is different. Traditionally Christian towns. Their culture, their way of looking at life are based on values that they left their religion. His secular concept was not so deep to offend Christian values. Similarly consider their way of life far superior to others and expect to receive their hospitality was acquitted in their culture. We, Muslims, before immigrating here saw as civilization much more advanced than us. This is a fact of the situation that we should not ignore.
To address all these influences, to preserve our Islamic identity, to give the community in which we live, to show that Muslims are here to enrich the community to accept us as guests, through the introduction of the new dimension their lives, the dimension of Islam, we should be able to rationally and intellectually to present our case in a way that is appreciated by the people with whom we live.
The practical example is the most tangible, and the proof that more is understood. This should be clearly seen in the institutions we created in the West. The most important of them is the mosque. Is the symbol of Islam and Muslims. The mosque should be the center of attention at present our religious experience.
What does this mean in practical terms? The same requirements mentioned in the recommendations of the first Conference, which already talking in terms of the design of the mosque particularly as regards the facilities for young people, women and children. So far most of the houses adapted for use as mosques do not have facilities for women. Even some mosques built as such does not have these facilities. The orientation of Muslim institutions in the West is male oriented. Younger and older women are excluded from Islamic activities. This gives the impression that the Islamic religion in a patriarchal religion. This is a serious challenge that we must confront. Our daughters and sisters are exposed to all kinds of cultural influence here. This entertaining that we provide within these Islamic institutions Islamic real choices with real meaning, if they are not going to absolve other social institutions that comply with the energy of youth and meet cultural needs.
