MASJIDS IN ISLAM
The Role of the Mosque
HOW do we Muslims judge what the role of the mosque is from what is not? The answer is clear: by referring to the Sunnah (Tradition) of the Prophet of Islam (peace be upon him). A quick survey reveals the following roles for the Prophet's Mosque during his lifetime.
The Prophet's Mosque was the main place for the believers to meet for collective prayers five times a day. This is, sadly, the one and only role that the mosque is playing now. However, there is still a major difference, which is that the mosque of the Prophet (peace be upon him) was open for everybody, men and women, old and young, Arab and non-Arab. For evidence, refer to numerous Ahadith narrated by Al-Bukhari and Muslim. There are currently shortcomings in mosques in this area in the following senses:
a) Women are generally not allowed in the majority of mosques in the Muslim World and their prayer area, if it exists, is usually less nice, to say the least, than the men's area. The Prophet's Mosque was different. There was only one area for everybody to pray. Women prayed behind men in their own lines, and the rationale was clear: Islam avoids that men and women have close physical contact while praying to God. Praying around the Ka`bah is an exception to this rule for the obvious reason of space limits. Banning women from mosques happened a couple of decades after the death of the Prophet (peace be upon him) despite the protest of some Companions who narrated the Hadith : "Do not prevent the maids of Allah from visiting the houses of Allah (the mosques)."
b) We see, especially in the West nowadays, mosques for Arabs and, in the same vicinity, mosques for Indians, mosques for Turks, and yet others for Africans, etc. All of this is non-Islamic. The Prophet's Companions were from all sorts of backgrounds and all walks of life, and they all prayed together.
c) We also see some people banning small children from entering the mosque, which is also contrary to the Tradition of the Prophet (peace be upon him).
The praying community used to connect in the mosque. And it is reported that the Prophet (peace be upon him) used to ask about any Companions (male or female) whom he missed from the mosque for a day or two to help them if they needed help or visit them if they were sick.
There are several authentic Ahadith that demonstrate that the Prophet's Mosque (peace be upon him) was the normal place for those who would like to ask about Islam to come and ask.
The Prophet (peace be upon him) advised the Companions to "announce the wedding ceremonies, hold them in mosques, and make them known by beating the drums," and the mosque is the place for all that. Eid day was also a celebration day when the "Ethiopians used to play with their spears in the mosque," as the Prophet's wife A'ishah narrated. She also reported that she watched them while standing beside the Prophet (peace be upon him) in the mosque.
The Prophet (peace be upon him) used to gather his Companions in the mosque to discuss serious matters (like wars, treaties, famines, etc) and come up with decisions about them. The mosque was also the mustering place for the soldiers of the Islamic army, from which they started their march for wars and to which they returned when they came back.
The Prophet's Mosque was a place for care of the wounded in wars and similar crises.
The illiterate used to learn how to read and write in Prophet's Mosque. Muslims developed their whole Islamic civilization based on the education they got in mosques.
The only activity that was forbidden in the mosque — in addition to the forbidden immoral acts — was buying and selling and related things. The Prophet (peace be upon him) made it a point that mosques are not to be used for material gains. Otherwise, there is much evidence that the Prophet's Mosque was simply a "community place" that was full of all sorts of activities.
Political Role of the Masjid
Siraj Islam Mufti
Masjid literally means “place for prostration (sajdah),” a humbling position before Allah (swt) and an essential part of salat (formal prayer). Even though salat can be performed anywhere, for the Prophet (pbuh) said, “The whole Earth is made as a place of worship (masjid) and a means of cleansing for me,” Muslims come to the masjid to offer salat, for it is preferable to pray with others, even if only two persons. A hadith says that one receives as 25-fold reward for praying in congregation. Also, the Friday noon prayer must be offered in a congregation.
People learn, teach, and study the Qur’an and other Islamic literature, as well as discuss community issues, in the masjid. This was the Prophet’s practice (pbuh), for he conducted his meetings and most of his duties as Islamic community’s leader at the masjid. The young Muslim community used to gather there for a variety of reasons, even to lead expeditions.
Thus, we should use the masjid to educate and create awareness and political activism.
‘Ibadah (worship and obedience)
Some Muslims, especially secularized ones, mistakenly think that Islam and the masjid should be limited to acts of worship. However, Islam means complete submission, commitment, and obedience to Allah (swt), for only the Creator knows what is best for us and the universe? We exist only to serve Him: “ I have only created jinns and human beings only to serve me” (
Islam tell us that mere belief, despite its essentiality, cannot save us; good works must accompany it. When our actions correspond with our belief, we are at rest and our conscience is satisfied. Otherwise, we are “grievously odious in Allah’s sight” (
Politics in the Masjid/Participation in non-Islamic Society
Another mistaken idea is that politics is a dirty game to be avoided by good and pious Muslims. If it is dirty, it is because of the people involved in it. And, it will remain dirty as long as good people do not participate and manage their own affairs. Politics, in essence, is dealing with the country’s or nation’s collective internal and external affairs, and it is these collective affairs that must be set on a righteous course through good conduct.
Similarly, some think that Muslims should not participate in a non-Islamic system. This is rather naïve, for there is no established Islamic system in which we can participate. But, more importantly, how can we have an Islamic system if we do not work to establish it? All prominent Islamic political parties within the Muslim world generally acknowledge this and are committed to change through democratic and nonviolent means, canvassing the people, and asking for their support.
Muslim minorities must abide by the laws of the countries in which they live, participate fully in the democratic process, and use the available means to empower and better their communities. Attending to the community’s collective affairs is an obligatory duty, and our neglect of it is the major source of our problems, regardless of where we are living. This situation must change if any improvement is to be expected.
Education, Discussion, and Consultation
A masjid is the place for Muslims to study and educate themselves on current issues, discuss and consult with others, and determine the issues’ relevance to our community.
Islam requires that all of our affairs be decided through consultation (shura): “Their affairs are decided by consultation between them” (
Indeed, the masjid is the best place in which sincere Muslims can discuss current issues thoroughly and insightfully. Everyone should participate in a free and open manner while, of course, observing the Islamic adab (manners and etiquette) of decency and consideration.
A wide variety of diverse, differing, and competing views and ideas must be entertained. Coming from the closed societies where free expression was forbidden, immigrant Muslim Americans have to learn how to respect and listen to the ideas of others, regardless of how trivial they may sound, and remain patient and restrained so that no view can be imposed.
Differences are natural, because Allah (swt) created us with different talents and abilities to display His creative power. They open our minds to different possibilities and new ways of thinking by stimulating our intellectual development. This is essential for our progress. In fact, the Prophet (pbuh) encouraged us: “Differences in my Ummah are a blessing.” The Qur’an and Sunnah condemn them only when they become a source of discord and schism that harms the community.
Consensus of the Community
After an issue is thoroughly analyzed and discussed, a decision must be made. Consensus (ijma‘) is an important part of the Islamic decision-making process, and is required on all issues that affect the community members collectively. Thus, there has to be overall agreement on, and approval of, decisions that affect the whole community. Achieving this requires compromise. When complete unanimity is impossible, we are advised to follow the majority, for the hadith say: “My Ummah will never agree on wrongdoing” and “You should follow the majority of the Ummah.”
After reaching a decision, each person must adopt it — regardless of his/her previous opinion. Individual opinions are to be subsumed in the collective decision taken for the greater good of communal unity. As continuing to pursue one’s personal opinion may lead to communal dissension and discord, such an activity is improper, unbecoming, and must be abandoned. The best place to do this, not surprisingly, is the masjid, where attendees should have the best of intentions and a clear mind.
Da‘wah, Dialog, and Interaction with Others
The masjid should be the center of various da‘wah programs designed to counter the negative publicity and stereotyping of Islam and Muslims with accurate information. In the masjid, we can illustrate Islam’s beauty and reality through our transcendental literature and personal example.
Every Muslim should be involved in da‘wah programs. Since “seeing is believing,” we should invite non-Muslims to the masjid to observe for themselves the salat and other essential Islamic activities. We should ask them to join our prayers and salat, share our meals, and attend our festivals and holidays, especially the two Eids and Ramadan.
In addition, the masjid should be center for interfaith communication and dialog. We should initiate, participate in, and further interfaith activities by forming partnerships and coalitions, consulting with those who support our causes, listening to their suggestions, and getting involved with them on issues of mutual interest. Only by working jointly and cooperatively with others on common causes will our voices heard and will we gain the respect and our due place in Western society.
Concluding Remarks
Since the Prophet (pbuh) established his masjid, Muslims have used masjids as centers of worship, gathering, and communal mobilization. As each masjid encompasses the body and the soul, the physical and they spiritual, it is the most suitable place to appeal to a person’s totality and set it in motion.
Now, more then ever, we have to use it for that purpose. In the aftermath of the criminal attacks of 9/11, American Muslims have become specific targets mainly because we have no political clout. Therefore, the masjids must become the center for all lawful political activism — enlightening and educating the community on the prevalent issues, and emphasizing areas in which we must become energetic actors. We should gather there to chose, enlist, and assign members with relevant expertise to specific areas of activism. Either alone or with other interfaith groups, and using their contacts or learning from their experience, we should begin working.
According to the Qur’an, we are: “To enjoin what is good and beneficial and to forbid what is evil and harmful” (
Masajid as Centres for delivery of Social Service
By Shahina Siddiqui
Literally Masjid means a place of prostration. Masjid is derived from root word sujood. Sujood holds in Salah the most honourable position. Prophet Muhammad stated as reported in Bukhari “ The earth was made for me a Masjid ( that is a place for prayer pure). Generally speaking Masjid is where the 5 daily prayers are held. Some have taken this literally to mean just that and shun any other activity from taking place in the Masjid. This of course is a very narrow view of Ibadah in Islam and contrary to the Sunnah of Prophet Muhammad (sw). Worship in Islam entails an entire lifestyle.
“ It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Books, and the Messengers; to spend of your substance out of love of Allah, for your kin, for Orphans, for the needy, for the wayfarer, for those who ask; and for the ransom of slaves; to be stead fast in prayers, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient in pain or suffering and adversity and through out all periods of panic. Such are the people of truth, the God fearing” (Q 2:177)
It is also documented from the Seerah of the Prophet (sw) that charity would be collected and distributed from the Masjid it is in the Masjid that Prophet made the famous statement “ Give, if only with half a date” Masjid also served as shelters for the homeless, weak and travelers during the time of the Prophet (sw). In Masjid An – Nabawi, there was a platform known as ‘Suffah’ where the poor and the travelers found shelter Prophet Muhammad would also provide them with share from collected charity.
More and more the Masajids are becoming the focal point for social services. Many Masajid in
One aspect of Social, services is now being realized as essential is the education and prevention. Many Masajid now hold regular seminars and classes on issues such as parenting, making budgets, writing resumes and holding recreational activities for youths and women. We can no longer afford to be reactive when it comes to social and family issues but need to adopt a proactive strategy. The Masajid can be the trend- setters in this and steer community policies by providing venue for such educational programs. ESL classes should also be a regular feature of Majid based services.
The institution of marriage is in real peril within the Muslim communities. One measure of prevention is to make Marriage preparation courses mandatory for people seeking to arrange weddings at the Masjid and for the Imam to perform the nikah. When these MARRIAGE PREPERATIONS COURCES DESIGNED FOR MUSLIMS become an integral part of Masjid based social services the community will take them more seriously and we InshaAllah be able to reverse the down hill spiral of Muslim marriages.
Many homeless women and children especially those escaping domestic abuse are turning to their local Masjid for shelter. Unfortunately Masajid of today are not built to provide such long- term shelter. This perhaps needs to be considered in the future planning’s when building Masajid.
What we have seen as a remarkable achievement of Muslim social activist is the raising of awareness among Imams when it comes to social issues Muslims are one of the rare faith communities where the sermons are given on delicate issues such as domestic abuse, fornication and adultery and other social vices on a regular basis. One program that is essential so that we can produce home grown Imams who are sensitive and aware of life in
More and more the realizations that the role of Imam’s is coming very close to that of a social worker /counselor, is forcing the two professions ( Imams and Muslim social workers/counselors) to seek out each other and join forces to be in a better position to deliver Social services to Muslims. And since the Masjid is where the Imam’s operate from it makes good sense to equip our Masajids with the relevant resources.
As a community and specially those who maintain and build Masajid is to take into account our physically handicap members. This is the marginalized group within our communities. Very few Masajid are wheel chair accessible. And if they are they cater only to brothers side most Masajid have their women section one story higher or lower and there are no alleviators to help these handicap brothers and sisters.
Our elderly are also not benefiting from activities at the Masajids since many of them are dependent on someone to drive them Masjid based Social services need to develop in this area by providing rides to the Masjid on Fridays and other occasions. Many elderly are hard of hearing and therefore tune out at khutbahs or get frustrated The hearing impaired are also not benefiting from sermons and lectures as Masjid do not have resources to meet this need or are not aware that these needs are out there. Hardly any Masjid is equipped with Quran in brail or puts out announcement flyers in brail or other languages spoken within Muslim communities beside English or Arabic.
Friday Khutbah is the main source of information for many Muslims however many Masajids still deliver khutbah in Arabic only this strategy needs to be re-thought. If the people attending cannot benefit they will loose and so will their families
The aim and objective of Islamic Social Services Association is to InshaAllah train Imams in social work and counseling and Muslim Social workers and counselors in Islamic perspective to their discipline. Furthermore ISSA has designed training manuals where by we can go into communities to train them to establish Islamic Social Services, which are operated and headquartered in Local Masajids. Independent Islamic Social services agencies are also needed and encouraged but the fact is that most Muslims are more inclined to go for help and assistance to Masjid based social services as they feel more secure about their intrinsic Islamic value based delivery.
8 Things Masjids Can Do to Help Boost
Social Services
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Every evening, my mother used to send me with prepared meals to our nearby Masjid as I was growing up in a small town in
Most Masjids in the Muslim world are open 24 hours a day, seven days of week. They are often the first place the hungry, homeless or poor travelers turn to for help in the Muslim world.
However, the Masjid in
The Prophet's Masjid in Madinah was a center of not just prayers, but of all the social and human services being offered at that time for the whole society, Allah's peace and blessings be upon the Prophet. Abu Huraira, who recorded the largest body of the sayings of the Prophet, was actually a homeless and poor Muslim who was sheltered on the Suffa of the Prophet's Masjid, may Allah be pleased with him. Hundreds were sheltered and fed in the Masjid before they were able to take care of themselves in the city. The Prophet's treasury would go empty most of the time because of the priority to take care of people, while the structure of the Masjid was so poor that sometimes the call to prayer would be done with the announcement that people should pray at home because the floor of the Masjid had turned into mud.
Masjids in the
Since four-fifths of the Masjids are located in a metropolitan area, they must be aware of the extraordinary efforts made by other faith groups to offer social services to the metro communities beyond their own congregation. It is the call of Islam to serve all in need, not just Muslims.
Funding may not be the problem since only 15 percent of Masjids report financial difficulties, while half feel their financial health is good . Social services are such community-oriented programs that it is Masjids, not the national organizations, that may become the only vehicle to help Muslim Americans advance in this long overdue area of development. Although there are many smaller Masjids, in each major city in the
Here are eight suggestions for Masjids to provide the necessary social services to the community around them. If you are a Masjid leader, these ideas are for you. If you attend a Masjid, you can initiate discussion in your mosque to move forward in this area. Bear in mind that these ideas are for larger Masjids that can undertake such initiatives on their own. Alternatively, they can partner with smaller Masjids and assist them in enhancing their social services programs.
- Form two committees:
The first major suggestion I have is to form two committees:
- family services committee (marital conflict, spousal abuse, etc.) and
- human services committee (poverty, homelessness, etc.).
Once the groundwork is done, have a Friday sermon dedicated to the importance of social services in which the Imam asks people to volunteer for the committees. Before a budget and other resources are assigned to the committee, let it study and come up with a plan of what that Masjid itself can do; things they can do in collaboration with other Masjids in the area; and things they can do together with other faith groups.
The formation of two committees instead of one will also rescue the cause of the hungry and the poor (human services committee) which we have often seen being lost to the cause of martial counseling, an area in which about 74 percent of Masjids report being informally involved in.
The formation of the committees will also help formalize what many Masjids may already be doing in an unstructured way, thereby making them much more effective and useful to the community.
- Partner with other faith groups
No Muslim institution can, Islamically, remain isolated, living like an island oblivious to the society around it. Thank God for faith groups who supported Muslims in the aftermath of 9/11, as a result of which many Masjids came out of their isolation. Many have organized open houses etc. Some Masjids had been involved in interfaith dialog before the tragedy. Now is the time to learn how other faith groups offer social services to society.
There is much the Muslim community can learn from the Catholic community, for instance, which has established many solid social service institutions. These have successfully met the needs of not just Catholics, but Americans of all religious backgrounds who are hungry, indigent, facing family or emotional problems, as well as other issues.
These partnerships will bring Muslims out of their isolation in
- Train Imams and others in family counseling
More Muslim marriages are dissolving or in trouble than we as a community would like to admit. Couples need proper counseling and help. Many husbands and wives often turn to the Imam or the community leader affiliated with a Masjid to help solve their problems. Given the burden of responsibilities these individuals already have on them, and their lack of training in counseling, this is unfair and ineffective. However, many Muslims believe that they are more appropriate than non-Muslim professionals in this field. For instance, one Muslim facing marriage problems went to a non-Muslim marriage counselor who advised him to "date other people" to better evaluate his feelings for his wife.
This is, of course, not a reflection on all marriage counselors in
Since 75 percent of Masjids do report providing some form of family counseling, Masjids must invest in providing some basic training to Imams and leaders and sponsor other Muslims to offer their services at the mosque for the community. Offering Islamic marital conflict resolution in a compassionate, private and professional manner will Insha Allah, save not just couples and families, but also the future of the Muslim community in
- Start or support halfway houses
There are about two million people currently in prison in the
Every year about 600,000 people are released from prison. Almost two-thirds of all released prisoners are likely to be rearrested within three years. The total number of people who are somehow controlled through this system is now 6.5 million. They are either incarcerated, on probation or on parole.
There is an acute shortage of vocational, educational and substance abuse programs in and outside the prison system. Only six percent of the prison system's budget goes towards these educational programs. Hundreds and thousands of prisoners are being released each year without any form of community correctional supervision, although studies show that community supervision combined with some form of rehabilitative program following a prisoner’s release helps reduce the chances of these individuals going back to prison.
This is where Masjids can contribute in an extraordinary way. I don't know on what basis, but it is said that about 30 percent of the prison population is Muslim. Most of them became Muslim while there. Of course we know that Malcom X (Malik Shabazz) and H. Rap Brown (Imam Jamil al-Amin) came to Islam through the prison system. Therefore, the Masjids' interest in this area is not only of benefit to humanity, but to the Muslim community as well.
Muslims have already done half of the work. There are Muslim chaplains in the prison system, Friday prayers there, a few correspondence programs, etc. The prison community has become a place where Muslim inmates find not only knowledge about Islam, but brotherhood as well, which is essential for individual security in the prison system.
However, once they leave prison, these Muslims usually lose this support structure and are often left to fend for themselves. They still need help securing a job, finding a place to live, etc. There are hardly any Muslim halfway houses in
Can your Masjid work with other ones to establish a halfway house for former inmates, where they can be assisted in transition to a real job, some training and emotional support? If these halfway houses are open for people of all faiths, it can even get support from different government agencies. Some people are actually doing it for business. If your Masjid cannot do it and you do not have other Masjids in your area to coordinate the work with them, maybe you can still consider donating some of your Zakat to a halfway house which is working on helping people stand on their feet.
Most of the priority categories recommended by the Quran apply to this category of people, whether it is Fuqara, Ibn Assabeel, Muallifat al qoloob, or helping prisoners and freeing the people.
- Battered women’s shelter
The FBI estimates a woman is battered in the
Domestic violence has plagued Muslim homes for years. Only recently have some efforts been made by Imams and community leaders to address this problem. To our knowledge there is no shelter being run for Muslim women in
The need for battered women's shelters remains high because most women and children who are victims of domestic violence usually have no place to go to escape danger. While some may find supportive family and friends to stay with while domestic violence in their home is being addressed, many, many others have nowhere to turn to. This is why they often end up going to non-Muslim women's shelters. While these offer some respite from the violence, they also pose challenges for Muslim families.
It is imperative that Masjids establish women's shelters. In fact, many Muslim women have often turned to the Masjid for help in this regard, only to be turned away or told by the Imam to "be patient" and tolerate the violence endangering them and their children. The Masjid can offer shelter and safety. In addition, it is likely that the husband perpetrating the abuse will accept advice and intervention from fellow Muslims over non-Muslim social workers and agencies. This makes the Masjid an ideal institution in which or through which to establish a battered women's shelter.
A shelter can be based in a rented house with a few bedrooms. Your Masjid can start one on its own or have a few Masjids start one together. You can sponsor internships for Muslim women in women's shelters to gain an understanding before you start one on your own.
- New Muslim support group
Often times, the reason new Muslims leave Islam is due to a lack of support from the Muslim community in the face of the challenges they face after conversion.
Masjids can help by establishing support groups for new Muslims. These would not only teach new Muslims the basics of the faith, but they would also help them deal with issues like non-Muslim relatives, discrimination and other problems converts face. In addition, they would become like their "family", since many converts must deal with parents and siblings who are hostile to Islam or outright reject them for becoming Muslims. Without such a support system in place, it is highly likely converts will slip back and leave Islam.
The best people to start a new Muslim support group are some "old" new Muslims themselves since they have gone through a transition and learned about the challenges from a unique perspective. Masjids should allocate a budget for this purpose.
- How to open and sustain a free clinic
Offering free medical care to Muslims and non-Muslims in the local community is an excellent way for Masjids to fulfill the obligation of social service. Given that medical care is not only expensive, but sadly, that a number of Americans don't even have health insurance to cover the costs of treatment or tests, a free medical clinic is an ideal social service project.
The Masjid can organize Muslim doctors and other health professionals to use their locale as a place to hold a free clinic on a frequent or permanent basis. The free clinic will require not only plenty of planning, but also the funds for liability insurance, equipment, publicity, etc. However, there is help available. Masjids can contact other organizations, Muslim or non-Muslim, which have already such a system in place to seek advice on funding and establishing this project.
- Deposit boxes for food and old clothing:
Although old clothing can be difficult to process, clothing drives are something people love to participate in. So get them involved. Masjids need to place deposit boxes where clean and usable clothing can be collected. Most churches, for example, sell these clothes and use the cash for other priorities. These boxes can also become a regular reminder of our obligation to the poor.
Conclusion:
Organized social services are a new territory for Muslims in
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