The Mosque in Islamic history was the focal point where political, social, and religious activities were perfectly blended together. The concept of Islamic ideology paid as much attention to a man’s well-being and welfare in this world as much as the life hereafter. In this sense the role of the mosque has always been instrumental in the social-moral and political uplift of the Muslim community. However, in the later period after Khilafat-e-Rashida, the period of first four pious caliphs with the decline of the political supremacy of the Muslims resulting in their disintegration under foreign rule, the concept and role of the mosque also underwent fundamental changes.
Consequently the active and dynamic role the mosque played in the life of the Ummah in the period of our prophet and caliphs was reduced to a place of rituals and worship. The later concept continues up to today. This has not only rendered the mosque ineffective as a center of social uplift but it has rather indirectly or directly increased the sectarianism and parochialism among Muslims.
It is therefore of paramount importance that the present concept of the role of mosques be analysed and redefined in the light of its original concept and function in the days of the Prophet and in the context of the present needs of the Muslim community.
(1) Mosques have lost their social character much more so in cities. More emphasis is given on the neutral role of the mosque in society and is no more a part of the social life of the Community.
(2) Mosques tend to belong to sects, localities but not to the Muslim community as a whole.
(3) With the exception of a few mosques, persons from other sects are not allowed in some mosques. Strange it may look but the entrance of other sects in some mosques is forbidden by notices written on their main doors i.e. Masjid Hanfiah, Masjid Gausia, Masjid Ahle-Hadith etc.
(4) Islam does not advocate the division of loyalty towards God and Caesar. The mosque was not only a place of worship, but also the center of political, social and military activities in early Islam. Due to various political and historical reasons the role of mosque was reduced to a place of worship only.
REVIVAL OF MOSQUE
In order to revive the mosque at least as a center for community, it is essential to study the role and function of the mosque built by the Holy Prophet when he migrated from Makkah to Medina. Intention here is not to delve into details but a casual look at Islamic literature will reveal that the mosque was a place for Salaat as well as a center of temporal activities. The concept of holiness is alien to the Islamic concept of mosque and is a later development. The chapters in the section of Salaat in Sahih Bukhari, Vol. 1 given below validates this point.
A. Distribution of revenues received from province of Bahrain. (Chapter 282, Hadith 407, page 307)
B. Invitation to dinner in the mosque, (Chapter 283, Hadith 408, page 308)
C. Hearing disputes and administration of justice in the mosque.
D. Permissibility of sleeping of homeless men and women in the mosque. (Chapter 297-298, Hadith 424,425, pages 317-318)
E. Permissibility of soldiers entering the mosque.
F. Sale and purchase of goods and statement of transactions from the pulpit in the mosque. (Chapter 310, page 326)
G. Internment of prisoners in the mosque. (Chapter 316, Hadith 446)
H. Fixing of tents for the sick and the wounded in the mosque. (Chapter 317, Hadith 447, page 330)
I. Second Caliph Hazrat Umar(RA) ordered the construction of a dispensary, prison, orphanage and a literacy center within the perimeter of the mosque.
Al-Zarkashi argues that in Shariah terminology, the mosque in Islam has a very comprehensive concept and is in no way limited to be the idea of being merely a place of worship as in other religions. According to him mosque is for performing prayers as well as a community center.
COMMUNITY CENTER
The premises of the mosque can be used for wedding ceremonies, funerals, mortuary and settling of disputes among members of the community. Advice center, children’s play-groups, childcare and crèche can be run from 8 am to 12 noon. Some traditionalists object to such a use as it will violate the sanctity of the mosque. But such an objection is not justified in the light of the fact that even tents were fixed for non-Muslim delegations and the Holy Prophet received them there.
Al-Zarkashi has a chapter on the permissibility of dining in the mosque.
I quote an interesting illustration of the use of mosque as community center. A freed slave girl was accused of stealing an item of jewellery,. After investigation she was found innocent but she left her tribe and came to the Holy Prophet to embrace Islam. On the instruction of Umm-ul-Momineen Aisha, a tent or a Hifsh was built for the girl in the mosque. Qastallani comments that Hifsh meant a small room in the mosque where a woman or a man who had no place to stay could live in. (Vol-1, page 317-318).
The premises of a mosque may be used as an information and advisory center to disseminate information and advice on matters relevant to the Muslim community. The pulpit of the mosque was used by Caliphs, governors and army commanders for matters which concerned the community.
The mosque can and should be used as a training center for our youths for social services and physical activities. Healthy minds go with healthy bodies, so physical recreation should be taken very seriously. To achieve this objective we have to involve them actively in the management of the mosques as the future lies in their hands. The centers should organize activities for the invalids, aged and jobless to make them feel that they are part of the society.
Imam Bukhari has a chapter on “permissibility of fixing tents in the mosque for the sick”. Tibri reports that in the Battle of the Ditch, S’ad Bin Maadh was wounded. He was taken to the mosque in the tent of Rafida who was caring and nursing the wounded arriving from the battle front. The blood from Sa’d bin Mad’ wounds flowed out of the first aid tent and eventually he died there.
Special attention should also be paid to the teaching of mother tongue such as Urdu, Arabic to our youngsters and English to older and to newly arrived immigrants.
You may know that churches in England and Europe were boarded up because Christian communities did not feel that they needed them. The only churches that survived were those that were part of the life of the local community. If we fail to learn a lesson from this then our mosques will meet the same fate.
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