In the name of Allah most gracious most merciful
Assalaamu alaykum wa rahmatuallahi wa barakatuhu
 

Political Role of the Masjid

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” (Surat adh-Dhariyat, 51:56). Our salvation in the next life, as well as our success here, lie in serving Him.

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” (Surat as-Saff, 61:3) and thus experience spiritual conflict. If we sincerely believe in Allah (swt) and Islam, we must end this situation, for: “Indeed, the way of life with Allah is that of Islam (submission to His will)” (Surat Al-e ‘Imran, 3:19) and “If anyone desires other than Islam as his way of life, never will it be accepted from him” (Surat Al-e ‘Imran, 3:85).


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” (Surat ash-Shura, 42:38). Even the Prophet (pbuh) was told to: “Consult them in affairs (of moment)” (Surat Al-e ‘Imran, 3:159).

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 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 and 7/7, 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” (Surat Al-e ‘Imran, 3:110). Our community is to work for justice and equity, which means to cooperate and ‘“help one another in righteousness; but help not in sin and rancor” and all the while “being Allah-conscious”’ (Surat al-Ma’idah, 5:2). By cooperating with our compatriots, we could become harbingers of a decent and moral citizens, one that stands for goodness: with justice, equity, and fairness at home, for the Islamic Ummah, and for humanity.

Allah Knows Best