The mosques are the most important centres in any Muslim community. From their Minbar are delivered the khutbah, arguably the most important weekly address regarding Islam, and around them the Muslims congregate and organise their affairs.

AS and A Level Religious Studies & Philosophy

It is no wonder, therefore, that the mosques have been caught up in significant controversy in Britain because of their important status, both for the Muslims who visit them and for the British government. Effective control of the mosque and its agenda can significantly contribute to the revival of the Muslim Ummah or it can lead to the perpetual silence and ignorance regarding our affairs, further entrenching our decline.

In this article, we look at the current reality of the mosque and their perception in the eyes of the Muslim community in Britain. We also look at the attempts to manipulate them and their role as described by Islam.

The Mosque and Muslim Youth

The Muslim youth in this country are very familiar with the mosque routine they endured as children. The daily visit to the mosque sent by their parents to learn and memorise the Qur'an, to establish Muslim friends and to develop a strong Islamic personality, did the opposite in many cases.

Rather than centres for guidance and clarification, the mosques operated no-discussion, no-question regimes and were completely unaware of the reality and problems faced by the Muslim youth. Muslim teenagers and youth felt that they could not turn to the mosque to clarify their understanding of Islam, to have the confusing questions posed at school answered or simply to seek advice about avoiding the temptations and pressures brought on by living in a society that contradicted their way of life.

The Muslim youth resultantly found no solace and saw no point in attending the mosque. It is no exaggeration to say that this affected a whole generation of Muslims in this country. Many may have turned to Islam later in life through university and college Islamic societies, but many simply rebelled against the mosque and in some cases even disassociated themselves from Islam. This was because either they 'followed the crowd' and aspired to a life of freedom with accountability to no one, a lesson learnt from Western society, or simply as a result of resentment and sometimes fear of the mosque.

The Khutbah

Arguably, the most opportune time to access the Muslim community, the khutbah has always occupied a pivotal role in informing the Muslim Ummah about her affairs and calling her to the appropriate actions. Allah (subhanahu wa ta'aala) has ordered that trade and all other activity be abandoned at the time of Salat al-Jumu'ah and that people assemble to hear the khutbah:

"When the call is proclaimed for the Prayer on the day of Friday, come to the remembrance of Allah and leave off business…" [TMQ Al Jumu'ah: 9]

The Prophet (salAllahu alaihi wasallam) said that, "…When the Imam comes out (i.e. starts delivering the khutbah), the angels present themselves to listen to the Khutbah." [Bukhari]

However, we frequently find that many khutbah address subjects which have little or no relevance to the affairs of the Muslims. The khutbah is one of the greatest, yet most squandered, opportunities to explain and alert the Muslim community to a whole host of important issues.

Countless khutbah have repeatedly discussed the lives of the previous Prophets (as), the miracle of the Qur'an and the Hereafter, all of which are very important subjects, but rarely does the Imam address the prohibition of taking usurious loans such as mortgages, the prohibition of playing the National Lottery or the prohibition of joining the Kufr political process or Kufr British political parties. They also fail to address the situation of the Muslim Ummah globally except through a mere mention in du'a, and many will completely avoid the issue of working to re-establish Allah's (subhanahu wa ta'aala) Deen on the earth.

The khutbah therefore takes place without leaving any significant impression on the minds of the congregation. These khutbah represent only preaching and Christian-style sermons that bore the audience who eagerly wait for its end. It seems that little or no thought goes into addressing the issues that affect and concern the Muslim community.

The Mosque Committees

Some of these observations regarding the youth and the khutbah hold true because of the nature of the committees that run the mosques. The Muslim community have come to view the committees of many of the mosques with suspicion regarding the manner in which they run the mosques. The incompetence of some mosque committees and the lack of awareness they have regarding the reality of the Muslim community is not just restricted to boring sermons or to alienating the youth - their naiveté can potentially position them neatly into a governmental agenda for the Muslims in Britain. .

'No Politics in the mosque, the MP is visiting'

Europe has always associated its rise and revival from its dark ages with the Renaissance, a process which led to the emergence of secularism, the separation of religion from state, thereby reducing religion to being a mere personal matter. In so doing, human beings became sovereign in the sphere of temporal law, believing that all things religious were the cause of their backwardness and decline. Religious law became increasingly insignificant as time went on, restricted only to personal life and to the Church.

Many mosques have also become like churches in that they enforce a separation between religion and society. These mosques are, therefore, no less secular then churches. The reality of this is demonstrated by the fact that such mosques employ 'politics free zones' in which discussion about the affairs of the Muslim Ummah, domestically or globally, is frowned upon and can at worst lead to ejection from the mosque itself. They have become solely places of Salah on Friday and the two Eids.

This doesn't mean that some of these mosques do not engage in politics at all - they do. It is only Islamic politics they avoid. They are quite happy to be involved in local government politics through assisting or joining the political party with council influence and control. Membership or association, it is argued, with these un-Islamic political parties, whose principles and values utterly contradict the Islamic values, is necessary in order to solve the need for Muslim cemeteries, mosque extensions, Jumu'ah facilities and the like. It is therefore all too familiar to see MPs in the mosque at election time, canvassing for the Muslim vote and in some cases occupying the Minbar to address the Muslims about how their political party will do great things for the Muslim community.

The tragic irony is that such mosques are vehement in their opposition to the discussion of Islamic politics based upon the sources of Islam, but will invite the local Member of Parliament whose call is for Muslims to distance themselves from Islam and to engage in the evils of the non-Islamic politics of Western societies.

The British Government and Mosques

The importance of mosques, their committees and the Imams has become apparent post 9/11. During the wars in Afghanistan and Iraq, and since the initiation of the so called 'war on terror', mosques have come under pressure to comply with British policy and not to become centres for calling Muslims to act in a way detrimental to British interests globally.

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The British Government and Mosques

This pressure has come through a variety of avenues. It has involved direct contact between various police bureaus and mosque committees regarding 'dangerous' elements that may be working from them, heightened scrutiny from the Charities Commission regarding mosque funds and how they're spent (a particular focus is whether finances go abroad to support actions of 'Jihad') and an increased focus on developing a breed of 'British Imams'.

On the issue of 'British Imams', David Blunkett is quoted to have said; "… you tend to get imams from rural areas and those with the least grasp of English and of the ways of Britain and the developed world coming into the country and having to start from scratch".

We find, therefore, that the word of the Imam is increasingly censored and checked for conformity. Pressure is applied to attend Imam training programs and centres, which although run by Muslims, teach Blunkett's 'ways of Britain', which is simply a euphemism for 'secularism', 'inter-faith dialogue' and 'loyalty to the British'. This can all lead to the mosque becoming a mouthpiece for the government or simply becoming secular church-like institutions that are extensions of the thoughts and ideas circulating in society. Ideas such as personal freedom, religious freedom, secularism, democracy and inter-faith dialogue will all slowly wear down the focus on Islam as the sole truth by blurring differences with other religions. This can lead only to Islam becoming no more than a cultural phenomenon over time.

The Role of the Mosque in Islam

So far we have highlighted some of the bleak realities of some of the mosques in Britain. It is a tragedy that such cornerstones of the Muslim community could be in such a state, but it is a reality and goes some way in explaining why so few Muslims are actively involved in them. It is important to have an understanding as to the role of the mosque and their organisation so as to identify failing mosques in our localities and so that we can help bring about a change in them.

Before elaborating in any detail, it is important to consider on what basis decisions regarding the mosque should be made. Currently in some mosques, decisions are made in order to blindly imitate the tradition of mosques as they are in the Indian sub-continent, or based on rivalry between local mosques, the desire to establish a good relationship with local government and reap benefits from this for the Muslims and in some cases (not unheard of) the business interests of a few individuals. However, all of these have no relationship with the Islamic basis, which neither considers benefit, desire, tradition, reputation nor business as the basis of actions. The basis is none other than the worship of Allah (subhanahu wa ta'aala) through making the mosque a beacon of light and guidance for all who come across it:

Allah (subhanahu wa ta'aala) says in the Qur'an;

"In houses (masjid), which Allah has ordered to be raised, in them His name is glorified in the mornings, and in the evenings." [TMQ An-Nur: 36].
Ibn Abbas, Mujahid, and Al-Hasan commented; "The 'houses' are those masjid that were dedicated to the worship of Allah. And verily, the masjid light up the earth for the inhabitants of the heavens, just as stars light up the heavens for the inhabitants of the earth".

Also, the pre-occupation with decorating the mosque and beautifying them endlessly is certainly not the purpose behind which the mosques are built and nor should it be the sole concern of the mosque committees. Let us bear in mind the humble construction of Masjid an-Nabi and the saying of the Prophet (salAllahu alaihi wasallam) as narrated by Ibn Abbas; "I was not ordered to renovate the masjids" [Abu Dawood]. The Messenger of Allah (salAllahu alaihi wasallam) also said: "The hour will not come until the people show off about the masjid".

With respect to the Muslim youth, the current mosque attitudes towards them are in stark contrast to the encouragement the Prophet (salAllahu alaihi wasallam) gave to youth to use the mosque to learn Islam, to teach, to use its facilities and learn the Islamic disciplines. As an example, he (salAllahu alaihi wasallam) constructed a Minbar for young Hassan (ra) and Hussein (ra) so that they would write and recite poetry against the Kafir. Aaisha (ra) narrates; "The Prophet (salAllahu alaihi wasallam) used to construct for Hassan a Minbar (platform) in the masjid to stand on and recite poetry against the Kafir."

The management of the mosque is addressed by Allah (subhanahu wa ta'aala) Who explained the key criteria that every mosque committee member, and those involved in mosque maintenance, should fulfil. Allah (subhanahu wa ta'aala) says;

"The mosques of Allah shall be visited and maintained by such as who believe in Allah and the Last Day, who establish regular prayers and pay the zakah and fear none but Allah. It is they who are on the true guidance" [TMQ At-Taubah: 18].

The 'fear of none but Allah' is a key criteria for any committee member of any mosque. It ensures that the mosque is organised according to Islam and only used for the purposes of Islam and not as a tool for personal, business or governmental goals.

Regarding the type of discussion permitted in the mosque, Allah (subhanahu wa ta'aala) issues a stern warning;

"And who is worse in oppression than the one who prevents the name of Allah being mentioned in the Masaajid of Allah, and works to destroy them?" [TMQ Al-Baqarah: 114].
This is of particular significance for those who enforce silence regarding discussions of Islamic politics in the mosque. Allah (subhanahu wa ta'aala) scorns those who prevent the remembrance of Allah's (subhanahu wa ta'aala) name, his teachings and law to be discussed in the mosque. It further warns against those who work to destroy them which thereby prohibits extending invitations to people who advise Muslims on a basis other than Islam, such as local MPs who call for active involvement in the non-Islamic political process.

Reflecting on the use of the mosque by our leading example, Muhammad (salAllahu alaihi wasallam), we find that it was where the Prophet (salAllahu alaihi wasallam) treated the wounded from battle and where the Islamic Hukm (rule) was announced, no matter how controversial it may have been such as the banning of intoxicants mentioned in Surah al-Baqarah. It is where the Sahabah sat and recollected poetry, where the war booty was distributed, where the Prophet (salAllahu alaihi wasallam) would enjoy a rest and sleep as a traveller and where he ordered the adhan for Jihad. The mosque was therefore not just a place for prayer, Tarawih, Janaza and other Islamic rituals - it was used as a centre point for the Muslims from where they conducted their affairs according to Islam.

Conclusion

The Masjid had a great significance in the life of Muhammad (salAllahu alaihi wasallam). On immediate arrival in Madinah, he went forth to locate a suitable location for a Masjid and organised its construction. It is a sign from him that the Masjid is a vital cornerstone in the building of any Muslim community and indeed the Islamic State. It is the responsibility of the mosque committees, the Imams and the local Muslim community to ensure that the mosques are always a reflection of Islam, not a "British Islam", nor one created through fear and pressure, by being actively involved in them

Anas ibn Malik related that the Messenger (salAllahu alaihi wasallam) said; 'Whoever Allah loves should love me. Whoever loves me should love the Sahabah. Whoever loves the Sahabah should love the Qur'an. Whoever loves the Qur'an should love the mosques, for they are the courtyards of Allah which were built with the permission of Allah that they be raised up and He has blessed them what is in them. Its people are blessed and its people are protected while they are in their prayers. Allah is seeing to their needs while they are in their mosques and Allah is before them.

The Muslim community have a duty to remind those who run the mosques and the Imams that the mosque should remain a place where Islam is the reference point and all Islamic affairs are discussed.

Now "Al-Hamdulelah" that the building is finished with the help of Allah (S.W.T.), but our task is not done. It is a must that we all allow the Masjid to play proper role as Allah (S.W.T.) and His prophet (S.A.W.) desired. We can't fulfil our duties toward the Masjid unless we learn what the role of Masjid is in Islam, according to the authentic evidence.

With the help of Allah (S.W.T.), I will clarify the role of the Masjid in Islam according to the authentic evidences in two Khutbahs (speeches) beginning today.

One of the many blessings which Allah (S.W.T.) Has bestowed upon the Muslim Ummah is the making of the earth pure and making it a Masjid, where Allah (S.W.T.) is worshipped in every single corner of it, whether it be in the Masajed, in the markets, in the streets, at schools and universities, in houses, or on the frontiers. Therefore, the whole earth is a Masjid, and this is indicated by the hadith reported by Imam Bukhari and Imam Muslim that the Messenger of Allah (S.A.W.) said, "I have been granted five things which were not granted to any other prophet before me: (one of them) The whole earth has been made a Masjid, and pure for me, so whenever the time of prayer comes for anyone of you, he should pray wherever he is."

Since the earth is meant to be a Masjid, as mentioned in the hadith, the Muslim Ummah should work towards purifying the earth, and carry the Message of Islam all over it, in order to lead people away from the worshipping of idols and people. And bring them to the worship of Creator of the universe, Allah (S.W.T.) alone and follow His command.

Since Islam is a complete and comprehensive way of life, the Masjid, has to be at the heart of all life’s positive and constructive activities. So that we rise righteous generations. Therefore, it is the duty of the Muslims to build Masajed, all over the world. These Masajed, should serve as branches for this Masjid, acting as a springboard to launch the spreading of the Message and the implementation of Islam. This is why we find that the Qur’an exhorts the building of Masajed, making it a sign of belief. Allah (S.W.T.) says in surat At-Tawbah, (verse 18), what can be translated as, "The Masajed, of Allah shall be visited and maintained by such as believe in Allah and the Last Day, and establish regular prayers, and pay zakat."

The Messenger of Allah (S.A.W.) also encouraged the building of Masajed, and made it very appealing, stressing the reward that such an act brings. Imam Bukhari and Imam Muslim reported that the Messenger of Allah (S.A.W.) said, "He who builds a Masjid for the sake of Allah, seeking the pleasure of Allah, Allah would reward him with a dwelling in Heaven." In another narration reported by Imam Ahmad, "Whosoever shares in building a Masjid for Allah, even if it is as small as a bird’s nest, Allah (S.W.T.) will build for him a house in Paradise."

The building of a Masjid was the starting point to the expansion of Islam and the Islamic conquests, which engulfed most of the world. The Masjid plays a vital part in the life of the Muslim Ummah. This can be seen in the example of the Messenger of Allah (S.A.W.), who began to build a Masjid as soon as He (S.A.W.) established the first Islamic State in Madinah. To emphasize the great importance of the Masjid in the shaping of the Islamic society, he (S.A.W.) took part in the actual building himself.

This Masjid served as the launching point towards the practical implementation of Islam within both, the State and society.

The first Masjid was very modest and basic. Its pillars were palm trees, and its walls were made of clay, but this modest Masjid was the first school of the Islamic campaign. And it was the headquarters of the Islamic State. It was the school where the Messenger of Allah (S.A.W.) instructed his Sahabah (companion), in the dwellers of Heaven, the one who disciplined the tyrants. In that modest building, he (S.A.W.) cultured the Muslims with Islam, he (S.A.W.) purified the bodies and the souls, and defined for them the Truth.

Unfortunately, some people carry the notions nowadays that the Masjid only exists for the performance of salah, and no other activities must be permitted in the Masjid. But Islam has determined that the Masjid is expected to play important roles in the Muslim community, and the classical learned scholars have devoted considerable sections in the books of Islamic fiqh (jurisprudence) highlighting these roles, which will become clearer when the tasks which the Masjid is expected to be central to, are examined later in detail. Imam Ibn Taimyyah said about the role of the Masajed: "The mosques were the stations of the Muslim leaders and the centers for congregations. The prophet (S.A.W.) established the foundation his blessed mosque on piety. In it prayers and Qur'anic recitations were performed, the remembrance of Allah and teaching knowledge established, and speeches were given. And in it were matters of politics (running affairs of the Ummah), troops and platoons were deployed, and in it Muslims gathered for their religious and livelihood affairs, and so were his governing officer of Makkah, At-Ta'if, Yaman, and other similar regions and cities. And the same was the condition with his governing officers in the suburbs. They had gatherings where they performed the prayers and political affair…" {See the book of Al-Fatawa, volume 35 page 39.}

The Masjid was the headquarters of the Islamic State’s supreme leadership

The Masjid was the headquarters of the Islamic State’s supreme leadership. It was also a center where the State’s affairs were run. The Messenger of Allah (S.A.W.) used to meet the envoys, sign agreements, judge between disputing parties and so on. The Khaleefah, i.e. the head of the Islamic State, would outline his policies and methods, address and debate with his subjects directly without any fear in the Masajid. The speech of Khaleefah Abu Bakr (R.A) delivered in the Masajid of the Messenger of Allah (S.A.W.), once he had been given the bay’ah, and all books of history reported it.

The Masjid is section of the Department of Information and Culture

The Masjid is regarded as an important Islamic information center, since it is the scene of the political, social, cultural and ritual life. All the important news related to vital issues are announced in the Masjid and it also ensures a direct contact between the carrier and the receptor of relevant info. It is considered to be one of the most effective and successful means of da’wah and information. The Adhaan, for instance, is information about the time of prayer Salah and at the same time it is a means of campaigning for Islam and its spread. The pulpit is also a place for information about the campaign and on it the principles of the campaign are explained and its rules are declared. Prayer Salah is also another tangible method of information especially Salat ul jama'ah (the group prayer), study circles of Qur’an, fiqh, meetings and conferences are considered to be successful methods of distributing information about Islam. The Messenger of Allah (S.A.W.) used the Masjid as a place of ebadah (worship), as an information center, as a meeting point for the Muslims where they would hold their prayers, for studies, for consultations and for training the mujahideen. Preparation of equipment and plans for Jihad, as well as strategies for the campaigns would also take place in the Masjid.

The Masjid was a judiciary court

The Masjid used to be a place where judges would convene to settle disputes and look into complaints. Imam Bukhari mentioned in his sahih (authentic collection of ahadith) chapter of "Asking a debtor to repay what he owes, and catching the debtor in the Masjid." and there are many other evidences backing this and there are no differences of opinion among the various Islamic mathaheb concerning this.

The Masjid is center for learning and teaching

The Masjid the place where the learned teach the basics of Islamic Aqeedah (believe), ebadat (the acts of worship) and the Shari’ah rules in all their types, political, economic, social, judiciary and others. Its policy is based on Qura'n the Book of Allah (S.W.T.) and the Sunnah of the prophet (S.A.W.) with the aim of building and educating the Islamic personalities by way of halaqat (study circles), debates, and conferences. Such meetings are engulfed by compassion, the mercy of Allah (S.W.T.) descends on them, and the angels of Allah surround them.

The Masjid is a school and university that welcomes everyone, day or night, summer or winter, requiring no application form or permission, and it does not turn anyone away be they young or old, male or female, Muslim or non-Muslim, black or white Arab or Non-Arab. Entry into the Masjid does not require any fee, insurance, or any permission. There are no hindrances, no obstacles, nor does the Masjid differentiate between the laymen and a scholar, nor between a ruler and a subject, nor between a wealthy and a poor person.

The Masjid was a platform for oratory, eloquence and poetry

Imam At-Tirmidhi and Imam Al-Hakem related a hadith on the authority of A’isha, who said, "The Messenger of Allah (S.A.W.) used to provide Hassan with a pulpit in the Masjid from which he would lampoon the disbeliveers." Narrated Hassan ibn Thabit Al-Ansari, "I asked Abu Hurayrah: By Allah! Tell me the truth whether you heard the Prophet (S.A.W.) saying, "O Hassan! Reply on behalf of the Messenger of Allah (S.A.W.). O Allah! Help him with Al-Quds." Abu Hurayrah said, "Yes". Imam Ahmad reported on the authority of Jabir ibn Samra, who said, "I witnessed the Messenger of Allah (S.A.W.) more than once sitting in the Masjid while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (S.A.W.) would sometimes share a smile with them." Imam At-Tirmidhi also reported on the authority of Jabir ibn Samra, who said, "I sat with the Messenger of Allah (S.A.W.) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (S.A.W.) would keep silent, and sometimes he would share a smile with them."

The Masjid was a detention center for the prisoner of war

Imam Bukhari reported that Abu Hurayrah said, "The Prophet (S.A.W.) sent some horsemen to Najd and they brought a man called Thumamah ibn Uthal from Banu Hanifah (as a prisoner of war). They fastened him to one of the pillars of the Masjid. The Prophet (S.A.W.) came and ordered them to release him. He (Thamamah) went to a (garden of) date- palms near the Masjid, took a bath and entered the Masjid again and said, "I bear witness that there is no one worthy of worship except Allah and Muhammad is the Messenger of Allah (i.e. he embraced Islam)."

The Masjid was a place where the war booties are divided

It has been confirmed in Sahih Imam Bukhari that the Messenger of Allah (S.A.W.) spread out and divided in the Masjid monies which came from Bahrain.

The Masjid was a hospital where casualties of war are treated

Imam Bukhari reported on the authority of A’ishah that she said, "Sa’d ibn Mu’adh was injured in the battle of the Trench, being hit in the medial arm vein by a man from Quraysh called Habban ibn Arqa, and the Messenger of Allah (S.A.W.) pitched a tent in the Masjid for Mu’adh so he could be near him and visit him. His wound was bleeding profusely, he then died after spending a month in the tent." In this hadith, there is an indication that it is permitted to sleep in the Masjid and for the sick to be nursed there even if the sick was badly wounded.

The Masjid was a home and refuge for the poor, the needy and the travelers

Imam Bukhari reported that the Messenger of Allah (S.A.W.) reserved a corner of the Masjid as a shelter for the poor who were known as the people of As-Suffah. Imam Bukhari reported that "Abdullah Ibn-Umar used to sleep in the Masjid of the Messenger of Allah (S.A.W.) when he was still young.

The Masjid was place of relaxation and siesta

Imam Bukhari and Imam Muslim reported that Ubad ibn Tamim narrated on the authority of his uncle that he saw the Messenger of Allah (S.A.W.) lying down in the Masjid. Imam Ahmad, An-Nisa’i and Abu Dawud reported on the authority of Abdullah Ibn - Umar that he said, "During the lifetime of the Messenger of Allah (S.A.W.) we used to sleep in the Masjid and have siestas when we were young." Imam Bukhari also related a hadith stating that the Messenger of Allah (S.A.W.) came to the Masjid while Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (S.A.W.) wiped the dust off and said to Ali, "Get up Abu Turab (father of dust)." We gather from these texts that the Messenger of Allah (S.A.W.) and the Sahabah used to rest and sleep in the Masjid in deferent octagons. And Imam Bukhari also mentioned in his sahih chapter of "Sleeping of a woman in the Masjid."

The Masjid is a place where the pleasure of Allah and good reputation are sought

Imam Bukhari, Imam Muslim and Imam Ahmad reported that the Messenger of Allah (S.A.W.) said, "He who frequently goes to the Masjid, Allah would prepare a quarter for him in Heaven each time he came and went." Imam Bukhari, Imam Muslim reported that the Messenger of Allah (S.A.W.) said, "Seven categories of people will be in the shade of Allah on the day where there will be no shade except His: (One of them) A man his heart attached to the Masjid." Imam Muslim reported that the Messenger of Allah (S.A.W.) said, "He who purified himself at home then walked to one of Allah’s Houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards.".

The Masjid was an eating place for the hungry and the needy

Imam Ibn Majah reported that Abdullah Ibn Al-Harith said, "We used to eat bread and meat in the Masjid during the lifetime of the Messenger of Allah (S.A.W.)." Imam Bukhari also reported in his Sahih that if the people of As-Suffah lived in the Masjid, they therefore had to eat there as well.

The Masjid was a place for celebrations, socializing and amusement

Imam Bukhari and Imam Muslim narrated that A’isha said, "The Messenger of Allah (S.A.W.) was once covering me while I was watching the Abyssinians playing with the spears in the Masjid." A’isha also reported, "A black girl who lived in a small room in the Masjid used to come to talk to me, and every time she sat she recited verse of poetry." The hadith carries an indication that it is permitted to sleep and rest in the Masjid. Imam Muslim reported that Jabir ibn Samra said, "The Messenger of Allah (S.A.W.) would not rise from the spot where he prayed the dawn prayer until the sun rise, when it did, he (S.A.W.) would rise." He also said, "They used to talk and mention the time of jahiliyyah, they would laugh and he (S.A.W.) would smile.

The Masjid was a place where people in need can ask for help

Imam Muslim and Imam An-Nisa’i extracted from the hadith of Abu Hazim Salman Al-Ashja’i that the Messenger of Allah (S.A.W.) has permitted the needy person to seek help in the Masjid. Imam Abu Dawoud has also included in his works a special chapter entitled "The chapter of Mas’ala (request) in the Masjid. Reported that the Messenger of Allah (S.A.W.) said, "Has any of you fed a needy person today?" Abu Bakr said, "I entered the Masjid and I saw a man in there begging, Abd Al-Rahman had a loaf of bread in his hand so I took it and gave it to him."

The Masjid was a place for consultation and exchanging views and ideas

Imam Bukhari and Imam Muslim, among others, reported that the Messenger of Allah (S.A.W.) consulted people in the Masjid about the Ifk event, when A'isha (R.A.) was slandered.

The Masjid is a place of worship and prayer

The prescribed prayers are held in the Masjid, and from it the call for Allah is initiated. It is a major cultural center where the learned scholars hold study circles, debates and talks on the sciences of Qur’an, hadith, fiqh and the Arabic language. The Masjid is not a limited company or a public limited company, nor an association or a charity organization, nor a land where the rituals are monopolized, for the whole earth is a Masjid. Therefore, we ought to work on this basis so that the deen of Allah (S.W.T.) spared over the whole earth, where His (S.W.T.) name is ever remembered, and His (S.W.T.) deen stands highest.

The Masjid is a jami’a

The Masjid is a jami’a holding the Jum’ah prayer, and also a popular council conferences are held daily in the Masjid. These are in fact the five prescribed prayers, which are held in congregation and this is a desirable action, and people meet there united by the love of Allah (S.W.T.) and His (S.W.T.) obedience. Allah (S.W.T.) says in surat At-Tawbah, (verse 112), what can be translated as, "Those that turn (to Allah) in repentance, those that serve Him, and parse Him, those that wander in devotion to the Cause of Allah, those that bow down and prostrate themselves in prayer, those that enjoin good and forbid the evil, and observe the limits set by Allah (these do rejoice)." There is also a weekly meeting, which is compulsory and designed to study the affairs of the Muslims, and to perform the obligation of Friday prayer. The Masjid is therefore a meeting place and a council, which never closes either on a public holiday or on any other day. The Masjid holds people of all walks of life together.

From the previous details, it is clear to us from the authentic evidence how the role of the Masjid was during the life of the prophet (S.A.W.) and how it was during the rules of the Muslims Khalifahs after the prophet (S.A.W.). The Masjid had a strong and effective role. With that, the Muslim society got stronger which led the Muslim Ummah to become the world leader. Then, a weakness occurred in the role of the Masjid. The Masjid activities went down and that was reflected badly upon the Muslim society. This weakened the Muslim Ummah and became the weakest Ummah on earth. This should be of no surprise to us because the Masjid has a great position in the Muslim society just like the position of the heart in the body; if the heart is healthy, the whole body is healthy, and if the heart is sick, the whole body is sick.

So, when we work toward improving the situation of the Muslim Ummah, we should consider reforming and revitalizing the position of the Masjid first and to empower the Masjid with its original role. This way, the Muslim Ummah gets better. And let’s remember that the Masajid belongs to Allah (S.W.T.) and He is alone who has the authority to define the role for the Masjid to revive the whole humanity.

May Allah (S.W.T.) bless us to use this Masjid to its full capacity. "Ameen"