“He only shall tend Allah’s masajid who believes in Allah and the Last Day and establishes proper salat and practices zakat and fears none but Allah…” [Qur’an, 9:18]
Islam is not a religion in the customary sense or a collection of some noble spiritual practices. It is not a theology or philosophy either, nor is it subject to any authentication by science and technology that will always remain in their developmental stages. It is an integrative disciplined way of life guided by revealed principles intrinsic to human conscience and consistent with human rationality. Its epitome is justice and generosity by the universal standards. Selective application of these standards is the source of all forms of injustice and atrocities humanity has suffered through time. Ironically, in this day and age, even peaceful protests against human catastrophes are unacceptable to those who themselves are genocidal complacent, and active sponsors of wholesale decimation of the powerless around the world. All this is done under the pretext of national interests. Any excuse justifies crushing those who look weak and different. Their instincts are driven by their unmerited sense of self-importance. They choose their geopolitical victims based on hate toward race and religion and/or greed for wealth and territorial control. Hypocrisy is the most disgraceful betrayal of self-conscience with no bottom to human indignity. Power and money without moral order breed utter arrogance and will never rise to modernism – only barbarism, as countless stomach-churning massacres history has witnessed.
Disingenuous people are blindsided by their abhorrent ambitions obscuring their awareness that there exists a higher authority who will one day call all to stand accountable for their willful acts so that justice could be served. In reality, it is not their eyes that are blinded; it is their perverted hearts that have mutilated their humanness: “… For indeed it is not the eyes that are blinded; it is rather the hearts in the breasts that are blinded.” [Q, 22: 46] They never fail to recognize things with worldly benefits. It is only in matters that require them to restrain their unhinged lifestyle for fear of answerability that they get disconnected, despite a myriad of signs that confirm the imminence of the Hereafter. They fix their gaze on the outward glitter and become oblivious to what lies behind them. It is strange negligence given the obvious: “People simply know the outward aspect of the worldly life but are utterly heedless of the Hereafter.” [Q, 30: 7]
We must then work tirelessly on this aspect of self-inflicted human deficiency to create a just and disciplined society, as Islam envisions, where all are treated equally with full protection of life, property, dignity, and honor under the same code. Generically, justice is absolute, unqualified, and blindfolded: “Surely Allah enjoins justice and generosity…” [Q, 16: 90] Its enforcement is so critical that it is not enough to be just in one’s own dealings. One must stand up for it and assert so that it prevails impartially: “Believers! Be upholders of justice, and bearers of witness to truth for the sake of Allah, even though it may either be against yourselves or against your parents and kinsman, or the rich or the poor; for Allah is more concerned with their well-being than you are. Do not, then, follow your own desires lest you keep away from justice. If you twist or turn away from (the truth), know that Allah is well aware of all that you do.” [Q, 4: 135]
Islam can be summarized in three words describing faith and practice: Tawheed – One Sovereign Allah and Akhirah – Accountability on the Day of Judgment (faith), and Ibadah – Obedience to Allah (practice). Everything else is complementary to facilitate the culmination of a comprehensive system. It is analogous to various physical systems that complete the cosmos in balance, each being in a state of equilibrium itself. The revealed Books and the office of Prophethood, for instance, are necessary media instituted for communicating divine guidance. Allah SWT does not directly speak with people: “It is not giving to any human being that Allah should speak to him unless (it be) by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave …” [Q, 42: 51 As such, they are integral parts of Islam, included in the articles of faith. Each stands on its own merit and collectively they represent Islam in total.
If we believe that there is a Creator Who will call us to account for our willful deeds, the only sensible thing is to act responsibly. These central values are at the heart of a masjid – the nucleus of the Muslim community, and the stimulants of its functional dynamics. Among the functions a masjid performs, it initiates and promotes activities that define the character of a Muslim society. It plays a pivotal role in spiritual growth, character building, exploring, and focusing on the purpose of life and the way to pursue it. It shapes consensus around issues facing the community.
On the other hand, a masjid symbolizes a place of worship based on the concept of Tawheed, the Qur’anic message and education, Islamic virtues, and the global view of humanity. As the home base of all Islamic institutions and programs that are fundamental to creating and sustaining a righteous and vibrant society, “…masajid ,” says the Prophet Muhammad SAW, “are the Houses of Allah on earth…” [Baihaqi] They are built to serve as a unifying force for Muslims around their core values and moral principles, as articulated by Islam, to establish a just and peaceful society.
As a symbol of Tawheed and the first place of worship on earth, Ka’ba was built in Mecca by the first man who arrived, Prophet Adam: “Behold, the first House (of Prayer) established for mankind is the one at Bakkah… it is… center of guidance for the world.” [Q, 3: 96] He represents mankind.
After migrating to Medina, the first major act of the Prophet SAW was to establish Masjid-e-Nabwi (the Prophet’s Mosque). He used that facility as his headquarters to worship Allah SWT, carry out his mission, restore human dignity, construct a healthy and noble society, provide social services, initiate outreach activities, and inject the universal vision of justice and equality across the board. It was the center of learning, mentoring and disciplining, strategic planning, judicial dispositions, social and family reforms, and safeguarding human rights and freedom of religion. Essentially, it was the government seat of the Islamic State at Medina.
Because of the overreaching role of the masjid in a Muslim society, supporting a masjid is to support Allah’s cause; and to establish a masjid is to establish Allah’s rule in that area. It is in this spirit that the Prophet SAW says: “Whoever builds a masjid for Allah, Allah will build for him a house like it in Paradise.” [Bukhari, Muslim] A Muslim’s life is built around what a masjid stands for. Establishing a masjid is a necessity for Muslims wherever they settle, and the extraordinary reward inspires them to continue launching these institutions as beacons to brighten every corner of the world with the enlightening message of Islam. Those who establish a masjid or become its custodians, however, are distinguished individuals recognized by Allah SWT for their exceptional characteristics of leadership and commitment to the wellbeing of their communities.
A masjid is an epicenter of Islam’s ideology of Tawheed. Those who do not uphold that ideology are not fit for the stewardship of such a place. It is not the job of those who are idolaters and disbelievers to visit and maintain a masjid and its sanctity. This is simply because such people lack sincerity and understanding of the purpose of a masjid. They temper with Allah’s Sovereignty and follow their unfounded ideas only to advance their worldly aspirations. Their personal behavior is a testimony to their beliefs, which are contradictory to the teachings of Islam. Thus, they are not suited to the trusteeship of a masjid: “It is not for the idolaters to visit and tend Allah’s masajid, bearing witness against themselves of disbelief…” [Q, 9: 17]
On the contrary, four basic attributes constitute the Islamic orientation in human thoughts and behavior. First, man should base his life on justice. Second, his worship and all his endeavors should have the right motivation totally focused on serving Allah SWT. Third, he should invoke Allah SWT alone for guidance and support in pursuit of all good causes. Fourth, he should have the conviction that, as Allah SWT caused him to be born in this world, the same Creator will also restore him to life after death to stand before Him to render an account of his life. The Qur’an so eloquently collects all these gems of noble character in just one thread: “Say: my Lord enjoins justice; and that you set your face aright in all prayers; and that you call upon Him, solely dedicating your faith to Him. You shall return to Him as you were created.” [Q, 7: 29]
In the context of masjid, some benchmarks further sharpen the profile of a believer. In addition to an undivided devotion to Allah SWT and the fear of Akhirah (faith), a believer who assumes a leadership role in a masjid must also be steadfast in performing his regular salat and paying zakat (practice). Moreover, he must not yield to worldly pressures of temptations or intimidation by evil forces that would drift him away from his core principles in defiance of Allah’s commandments. Such are the rightly guided people: “He only shall tend Allah’s masajid who believes in Allah and the Last Day and establishes proper salat and practices zakat and fears none but Allah. For such (only) is it possible that they can be of the rightly guided.” [Q, 9:18]
Only Muslims of such excellence are expected to show a sense of duty with utmost concern and commitment to the institution of masjid, its establishment, and its proper functioning. Such people when entrusted with the task of managing the affairs of a masjid are likely to provide effective leadership to the Muslim community and take it to a higher level of moral excellence.
While sincere and competent leadership is essential for the stewardship of a masjid, in the natural process of the physical world, however, other means and material resources are also equally important and needed for the acquisition, upkeep, and running of such a facility and its programs successfully. Providing financial support for good causes, such as this, is much stressed in the Qur’an: “If you lend to Allah a qard-e-hasanah (goodly loan), He will pay you back manifold…” [Q, 64: 17] It is Allah’s utmost generosity that if a person spends his wealth given by Him – to begin with – in His way, He considers that as a loan to Him and promises to return it manifold.
A qard-e-hasanah signifies whatever one gives to another entity selflessly and with absolutely pure motives. Three conditions are stipulated for spending to be considered as qard-e-hasanah: Money spent should have been earned through lawful means; the cause the money is spent on must be a worthy cause; and, finally, it must be purely for the pleasure of Allah SWT alone. Thus, financial support for a masjid is not only necessary to receive benefits from it, it is a collective obligation of the community for its viability; and is a form of much-valued ibadah.
The reason Islam places so much emphasis on spending on good causes is important to understand because lacking this spirit a person cannot be a devout Muslim: “You shall not attain piety until you spend of that which you love…” [Q, 3: 92] The followers of Islam are urged to sacrifice what they love most for the sake of the higher causes they subscribe to. Of course, it is a tough and monumental task that will demand sacrifices of all kinds. It is difficult, however, to persuade those whose economic outlook has not changed to rise above personal, group, or national interests and to dispense their wealth wholeheartedly for the sake of worthy causes. People, who have a materialistic outlook and whose life continues to be an uninterrupted pursuit of money, can never have the capacity to do anything for the sake of noble goals unless they see something in it for them. With such an outlook, a person cannot go one step forward along the path of a mission that requires man to become indifferent to the considerations of worldly gains and constantly spend time, energy, and money to make the word of Allah SWT reign supreme.
To follow such a code of life requires a moral outlook of altogether a different kind. It requires a depth of vision, open-mindedness, an altruistic spirit, and sustained devotion to Allah SWT. At the same time, it requires that man’s collective life should be so reshaped as to become favorable to the growth of moral qualities rather than endlessly sinking into the dark abyss of materialism. Hence, the Qur’an devotes considerable space emphasizing the importance of philanthropic works and enunciating instructions designed to foster such an outlook with immense rewards promised.
Even if a masjid is under the supervision of competent leadership and is looked after well financially, it cannot be treated merely as a physical structure. It is an institution whose real capital is the programs and activities it conducts. Worship, character building, learning, lectures, moral development, family services, youth programs, civic engagement, and outreach initiatives are its real assets. As a public entity and authentic source of Islamic knowledge, a masjid should be open to people of other faiths in a way they feel comfortable and welcomed while observing its sanctity and etiquette. This ought to be done on an ongoing basis, and not as a stress call.
Islam invites mankind to join under the Sovereignty of their Creator. In His scheme of creation, however, Allah SWT has granted man the knowledge and freedom to choose his own path. Freedom of religion is part of human rights. Yet, since everyone is created by Allah SWT, all humans are equal and must be treated so with honor, respect, and kindness, regardless of their denomination: “Indeed, We honored the progeny of Adam… and exalted them above many of our creatures.” [Q, 17: 70] Out of respect, for example, the Qur’an refers to the Jews and Christians as the People of the Book. All places of worship and shrines must be respected and protected. As fellow humans, building good relations with followers of other faiths is the key to creating an environment of peaceful co-existence, and must rank high on priority: “…If Allah were not to repel some men through others, monasteries, churches, synagogues and mosques, wherein the name of Allah is much mentioned, would certainly have been pulled down…” [Q, 22: 40]
Also, a masjid often becomes a center of religious controversy due to differences among mazahib (schools of Islamic thought). It is not befitting for a masjid and it should not be used as a stage for conflict resolution, digressing from its mission. Such squabbling is contrary to the sanctity of masjid, defeats its purpose, and diminishes its versatility. To the detriment of the Muslim fraternity, there are Muslim populations where multiple masajid are built in the same locality, each designated to a specific ideology for the follower of that denomination. This differential approach of segregation is the reverse of Islam’s spirit of integration in pursuit of the common creed.
There are numerous examples of diversity during the time of the Prophet SAW and his companions. Islamic scholarship is rich because of differences of opinion. The four major schools of thought are institutions that shed light from different angles on every aspect of Islam and put them in perspective with vision, wisdom, knowledge, and integrity. In fact, honest differences among scholars are healthy and normal for intellectual development and worthy contributions. What facilitates overcoming a disagreement is the cherished common cause served jointly and congenially despite diverse opinions. If followed, everyone will be a winner. Internal chaos can be brought to calm through dialogue involving visionary community leadership with a focus on the mission that can wisely navigate the community through fiscal and managerial challenges and the roadblocks caused by diverse intellectual orientations. The key is wherever the instructions are unambiguous, cling to the Qur’an and the Sunnah of the Prophet SAW, narrowing the area of conflicts, and then working through the rest in the same spirit to converge.
Muslims proudly claim that there is no clergy in Islam. Regrettably, however, this is exactly what they practice in many masajid. One person – say, religious director, is appointed to perform all religious functions. He is in charge, for example, of daily prayers, Friday sermons, Qur’anic tafsir, Hadith sessions, children’s classes, lectures on special topics on major occasions, and family services. Not only does it negate the often-preached claim and is unwise from the effectiveness standpoint, but it is also counter-productive. The religious director is overwhelmed, and everything is done ritualistically – perhaps mechanically, causing only mental stagnation in attendees rather than a spiritual stimulation and a learning experience. There is no intellectual challenge or motivation for alertness during these sessions other than aiding attention deficiency.
The reason for this lax or droopy attitude is a policy of non-involvement and non-participation in all these activities. If a culture that stimulates participation is developed in a masjid environment and people are encouraged to partake in various activities and are assigned different tasks to carry out under the guidance of the religious director, very soon a talent pool can be developed. One will soon find new life induced in lifeless programs and more learning will occur. The audience will have the opportunity to listen to the Friday presentation, for example, researched and delivered by different talented people with fresh ideas, thoughts, and analyses; or the Qur’anic tafsir conducted each time by a different leader. This is a highly effective way to challenge and mentor the future leaders. Leadership development opportunities should be open to all interested.
If such a position is important to fill for administrative reasons, caution must also be exercised in the selection process of the imam or the director. Since the congregation in most masajid is diverse, the person leading the congregation needs to have proper credentials with broad-based educational training and exposure to diverse groups of people. Such a resourceful person is effective in interacting, especially with a diverse younger generation. If he has tunnel vision or is fixed minded, soon he will face difficulty in interacting freely and serving the community meaningfully. Among other qualifications to be a good fit requires being flexible, as appropriate, and open to other views, yet firm in carrying out the essential duties of the assignment credibly.
One abusive practice in many masajid is substandard treatment toward women. Overall, sisters are no less than brothers. It is un-Islamic, uncalled for, and has done much damage to the image of Islam. It has been used as a propaganda stunt by those who miss no opportunity to discredit Islam, even though it is Islam that pioneered the code of gender balance and emancipation. Sisters’ prayer area, for example, is in the back or in a basement in most masajid, often not a desirable area or well kept. There is a notion that women must stand behind males. Not true! They can be anywhere with two stipulations: There must be a physical distance between the two genders, such that women have their privacy and they do not become a distraction for men; and, like males, they cannot be ahead of the imam in salat. With these two notes, the ladies’ area could be designated anywhere – in the back, on the side, lower or upper floor – depending on the floor plan and the traffic pattern. A balcony for sisters in the back of the prayer hall offers the best of both worlds. They have seclusion at an elevated place and enjoy the full view of the main hall.
Still, another bias many women experience in a masjid is that they are not favored to hold any administrative position or play any leadership role, other than being women’s coordinator or a social secretary – just to arrange dinners. Again, there is no shari’ah prohibition or segregation in Islam in this regard. It is a cultural baggage, pure and simple, and a bias. On the contrary, Islam has granted them many rights and privileges, including leadership in the public arena. Given that permission, modern research indicates that female leaders demonstrate a more transformational, dynamic, and collegial leadership style. A leadership team where both genders complement each other has an overarching impact. A community loses when it fails to tap into its talent fully.
Misconception must be dispelled. Women are not barred in Islam from holding any position, except, of course, they cannot be imam. If a sister has qualifications for a particular position, her gender cannot be used to disqualify her for that post. If elected, however, she must observe the protocol and all requirements ruled in Shari’ah for a Muslim woman participating in a public setting. Joint efforts have a multiplier effect and the impact is amplified being greater than the sum of the individuals: “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong …Allah will have mercy upon them…” [Q, 9: 71]
In conclusion, a devout Muslim has a special bond with masjid. His life revolves around what a masjid stands for. He finds peace and serenity in a masjid environment where he is connected with Allah SWT. It is the best part on earth as described by the Prophet SAW: “The dearest parts on the face of the earth to Allah are its masajid [Muslim]The presence of a person in a masjid is attributed to his faith: “If you see a man committed to the mosque then bear witness to his faith.” [Tirmidhi] On the Day of Judgment there will be no shade except the shade of Allah SWT, exclusively for seven people. One of them will be the man whose heart was attached to the masjid: “There are seven whom Allah will shade with His shade on the day when there will be no shade except His: …a man whose heart is attached to the masjid …” [Bukhari, Muslim, etc.]
Islamic Point of View 