Masjid: Muslim Sacred Space of Worship

Masjid: Muslim Sacred Space of Worship By Professor Muhammadu Mustapha Gwadabe Department of History Ahmadu Bello University, Zaria & Dr. Muhammad Kyari Department of History University of Maiduguri, Borno Masjid: Muslim Sacred Space of Worship ABSTRACT Islam is a religion, a belief system, centred on the oneness of Allah, and that Muhammad (PBUH) is His messenger. Islam is therefore about the worship of none other than Allah. Though it encompasses all aspects of the lives of its followers, one of its most important rituals is the practice of saying the five daily prayers. More significant also is the exhortation that these prayers should be said in congregation, and in a dedicated, sacred space, the Masjid (Mosque) for this purpose. This makes the mosque a very important place for all Muslims, regardless of ethnicity or culture. The Mosque is simultaneously a universal sacred space and a culturally specific sacred space. It serves as a meeting point where common understanding and unity for community development are shared. Beyond its role in daily prayers, the mosque also functions as a space for the teaching and learning of the basic texts and doctrine of Islam. Thus it is both a sacred and ideological space. The challenge in this essay is therefore to examine and discuss the multiple functions of the Mosque as enshrined in Islam. The essay will be anchored in the history and origins of Islam, its architecture and structural outlook. 1.1 Introduction: Wa annal masajida lillahi falaa tadúu maállahi ahada (Q: Surah 4: Verse 3) The above quoted verse (Arabic transliteration) is what Allah (God) says about the mosque (Masjid) whose meaning is “and the places of worship (mosque) are for Allah (alone), so invoke not anyone along with Him (Allah).” Thus the mosque is nothing but a sacred place of worship whose objective is to provide a serene environment where nothing is remembered but Allah. One of its features should therefore include a peacefully quite, calm, and unruffled location; a state of mind without worry or anxiety and unaffected by disturbances. Indeed this goes with what Islam stood for, i.e. monotheism, the belief that there is none worthy of worship but Allah, the creator, the cherisher. The best and most apt description of Allah is found in Surah Ikhlas (the Purity) (Q. 112: 859) where it is stated that: “Say, O Muhammad (PBUH): He is Allah, (the) One. He is the Self-Sufficient Master, Whom all creatures need (He neither eats nor drinks). He begets not, nor is He begotten. And there is none co-equal or comparable to Him. The mosque is not therefore anybodies property nor is it a place for the performance of any activity beside the worship of Allah. Jawondo, I. A. noted other roles as place for accommodation, as a meeting place, seat of learning and a social centre. When looked more critically however mosques are not necessarily meant for those roles. Such roles are rather secondary roles, not roles primarily meant for the mosques. For such roles as discussed by Jawondo see his PhD thesis with the title, “The Place of the Mosque in the History of Ilorin Emirate, 1823-2000,” PhD thesis, UDUS, Sokoto, Nigeria, 2004, p. 71-77. It is but a simple structure (architectural design) to house worshippers by creating the necessary environment that condition worshipers to be possessed by the remembrance of Allah. Such a structure must therefore be unique, focussed on Islamic faith, and not on any individual, as found in some other faiths. The religion of Buddhism that is made up of the use of temples and palaces revolved around a central theme, the Buddha through meditation. It is this specific desire, in addition to some others that mandates Muslims to strive In his explanations for rebuilding the Prophet’s mosque, the second Calipha, Uthman Ibn Affan stated that “I heard Allah’s Messenger (PBUH) said that whoever built a mosque for Allah’s sake, Allah will build for him a house in paradise. For details refer to, Mabarakpuri, Shaikh Safiur-Rahman, (ed.) (2002), History of Madinah Munawwarah: A concise Book about Madinah Munawwarah specially for guidance of visitors, Darussalam,Global leader in Islamic Books, Riyadh, Saudi Arabia, p.70. for a comfortable space confirmable to Islamic worship, such that sacred practices could hold with little or no disturbance and devoid of any form of human character or precept. Thus the mosque is always encouraged to be sited in a secluded, free, peaceful and quite environment. 1.2 The Mosque of Islam Masjid, an Arabic word for mosque (place of worship of Muslims), and its use started with the introduction of the religion of Islam in c. 610 AD. Abu Khalil, Shawqi, (ed.) (2003) Atlas on the prophet’s Biography: Places, Nations, Landmarks, Darussalam, Global Leader in Islamic Books, Riyadh, Saudi Arabia, p. 62 The first place of worship of Muslims is the Masjid Haram in Mecca. According to the Holy Qur’an Prophet Ibrahim (Abraham) and his son Prophet Ismail (Ishmael) raised the foundation of the Ka’aba (in c. 2130 BCE) on the command and direction of Allah. Mabarakpuri, Shaikh Safiur-Rahman, (ed.) (2002), History of Makkah: A concise Book about Makkah specially for guidance of Hajj Pilgrims, Translated by Nasiruddin al-Khattab, Darussalam, Global leader in Islamic Books, Riyadh, Saudi Arabia, p. 34-47. The Haram surrounds the Ka’aba (house of Allah), serving as Qibla (direction) where all Muslims faced when performing prayers. The Ka’aba is therefore one of the sacred structures that united all Muslims of the world, whether Sunni or Shiite, without an iota of ambiguity, to a common Qibla for the purposes of the worship of Allah. Indeed the Haram played the most important role of housing Muslim worshippers performing the annual pilgrimage (Hajj). The pilgrimage is an important pillar (of the five pillars) of Islam that requires all Muslims to perform at least ones in life time. Islam consists of ‘five pillars’: (1) the Shahadatayn or the ‘two testimonies of faith’ (whose meaning is the acknowledgement of God). (2) The five daily prayers (whose meaning is the attachment to God). (3) Giving alms or Zakat— one-fortieth of one’s income and savings annually to the poor and destitute (whose meaning is the detachment from the World). (4) Fasting during the Holy month of Ramadan annually (whose meaning is detachment from the body and from the ego). (5) Making the Hajj (whose meaning is to return to one’s true inner heart, the mysterious square, black-shrouded Ka’ba in Makkah being the outward symbol of this heart). An important point to note in the case of the performance of the pilgrimage is that it is only mandatory on those in a sound condition to perform it. Pilgrimage in Islam involved a number of spiritual activities, including the circumambulation of the Ka’aba, and some others performed outside the premises of Haram. For a very long time in the history of pre-Islamic Arabian Peninsula, the Ka’aba was turned into a place of idol worship, losing its status and holiness in the worship of Allah until the victorious return of Prophet Muhammad (PBUH) in about 630AD. This is one of the most important mosques in Islam. Its place in the history of Islam is best explained in one of the prophetic sayings that “whoever went out until he came to this mosque, Quba’a Mosque and prayed therein, it would be equivalent to performing ‘Umrah (i.e. in reward).” In another Hadith, the Prophet (PBUH) was reported saying “that I pray in Quba’a Mosque is more beloved to me than that I should pray in Baitul-Maqdia” ; See for details, Mubarakpuri, Shaikh Safiur-Rahman, History of Madinah Munawwarah ... Op. Cit. P. 110. From this time therefore, Haram regained its sacredness as Muslim’s place of worship, bringing to an end all forms of idol worship within its premises. The first mosque outside Mecca was the mosque initiated by Prophet Muhammad at the Banu Amr Ibn Awf’s community in Quba’a. Muhammad K. And Hamid, M, Zikra minal Madinatil Munawwarah, Red Design and Co. Cairo, 2002, p. 53. Quba’a is a small village (now a district) located on the way to the present day Medina (first Islamic city). The Prophet was in Quba’a during his historic migration (Hijra) from Mecca to Medina. In Quba’a the Prophet (PBUH) was hosted at the house of Kulthum bin Al-Hadm, of the tribe of Banu Amr bin Awf and he took his camel-pen and built a mosque and he took part in the building, and he prayed therein, and it is confirmed that it is the first mosque in which he prayed with his companions openly in congregation. See Mubarakpuri, Shaikh Safiur-Rahman, Op. Cit. p. 109. The migration was in response to the ill treatment Muslims suffered from the hands of the unbelievers of Mecca, especially the leadership. P. K. Hitti, History of the Arabs, Macmillan, Hong-Kong, 1984. The Quba’a mosque has since been rebuilt and is one of the few sacred places pilgrims visit during the annual pilgrimage. Islamic traditions stressed that the Prophet participated actively during the building, carrying on his hands and head building materials, and encouraging others to do same. The Prophet (PBUH) resisted all attempt by followers requesting him not to take part, signifying the importance of taking an active role in the building of a mosque. Mubarakpuri, Shaikh Safiur-Rahman, Op. Cit. p. 109. Within three days (Monday to Thursday) of his total fourteen nights in this community the construction of the mosque was completed. As reported by Ibn Umar in one of the Prophetic teachings (Hadith), Prophet (PBUH) continued to visit the mosque every Saturday throughout his stay in Medina, either on foot or by walking. Muhammad K. (et al.) Op. Cit. p. 53; See also, Mubarakpuri, Shaikh Safiur-Rahman, Ibid. p. 110. The mosque of prophet Muhammad at Medina was built after the building of his residence was completed. Significantly therefore, this is indicating that though the building of a mosque is important in Islam, but more important is the building of residence. The choice of the location for the erection of the residence and the mosque was miraculous; Muhammad K. And Hamid, M, Zikra minal Madinatil Munawwarah, Red Design and Co. Cairo, 2002. of interest was that the Prophet insisted on purchasing the land himself. It is said that the land belonged to two orphans named Sahalu and Suhailu. This is also teaching that mosque should not be built on lands not legitimately owned or paid for. Thus the commonly practice (mostly in Nigeria) of building mosques on any available government land, sometimes blocking water ways or other forms of passages is not acceptable in Islam. For a mosque to merit the bliss, it must therefore be legitimately owned and built in a location conducive for the remembrance of Allah. At its completion, the architecture of the Prophet’s mosque continued to provide the prototype of mosques through the ages, and locations. The mosque was described as having a simple form, rectangular in shape and a low shaded prayer area on the Qibla. Though the residence, housing the family of the Prophet was within the vicinity, it was never considered part of the prerequisite for a mosque. More specifically however, the mosque should have an open space (courtyard) to accommodate the growing populace. It should have, in its surrounding, shades of trees to boost the natural outlook, comfort worshipers, and to create the atmosphere of meditation and submission. The emphasis here is with its natural outlook in which the powers (omnipotence) of Allah as the creator of all creatures is appreciated, remembered and respected. This is giving the mosque its status and place in Islam, as a space where none is remembered, cherished and worshipped, but Allah. 1.3 The Mosque as an Edifice The mosque consists of a number of features that are expected to accommodate the various processes necessary in the performance of the religious obligation. Among these features were some few that are an obligation (Primary), as found in the mosque of the Prophet (PBUH) in Medina. Others are important because of the role they play in making the mosque more functional or decorative, but not that they are an obligation (Secondary). Idakwo, A. S. A. Islamic Architecture: Mosque Design Across the Globe, Graduate Terminal Essay, Department of Architecture, faculty of Environmental Design, Ahmadu Bello University, Zaria, 2002, p. 36. Among the Primary features includes, but not limited to, A mosque is made of a standardised assembly of components that are subject to scale and usage. It may therefore range from small village sanctuary for few people to a principal Friday mosque that attracts larger audience (worshippers). a praying ground, Qibla wall and Mihrab, Minbar, Pool or Ablution fountain, and Minaret. Dikka: This is a wooden platform of single step high positioned in line with the Mihrab, having its own staircase from which the top is accessed. Its function is to house the Qadi (respondent) of the mosque who repeats the initial postures of the Imam and speaks the response, in order for the stages of prayer to be transmitted by the size of the mosque. Dikka is mostly used in Anatolian region, one of which is the Dikka of Selimiye Mosque, and Edirne in Turkey; Kursi: This is the lectern on which the Holy Qurán is placed and from which the Qadi reads and recites. It is usually placed next to the Dikka or by the side of the Mihrab, for those mosques without Dikka. It is found in most mosques in Iran; Maqsura: This is a safe guard for the Imam against assassination attempt as experienced in the early years of Islam. Over the years, the use of this feature has diminished and most modern mosques do not have this special space. Idakwo, Op. Cit. P. 42-45, made a detailed discussion of these features. Each of the listed items has a functional role in making the mosque a sacred space of worship, but none has any specific sacred status in itself. The prayer ground is where congregation of people stood to perform the ritual practice. It is an orderly arrangement facing same direction with an Imam, who leads in the prayer (positioned a lone in the front row) and the followers (Ma’amun), who, in a systematic way repeat exactly what the Imam performs. The arrangement is such that people of knowledge, age and responsibility are encouraged to mount the first row, and it goes to the last row. This is to support the Imam in case he finds himself in a condition that he cannot continue with the prayer. Muslim’s prayer is guided by obligations that must be fulfilled before it is executed. Where for one reason a certain obligation is lost, the prayer is voided. For example, if in the course of the prayer the Imam should have his ablution voided, anyone from among those behind him can take his place, while he goes out. Thus the essence of encouraging the knowledgeable ones in the first raw is to provide this form of support. It is also saying that Islam has a complete way of worship described and exemplified during the life time of the Prophet. The Imam is assisted by a Na’ib, who stands for him in case he travels or cannot perform due to sickness and so on. The prayer ground is mostly in rectangular shape, but no restriction to that; it depends on what is found to be available. It can also be in an open or roofed form; presently, most of the mosques are roofed, some others are made up of the two styles. Therefore there is no restriction on that; it depends on the availability and capability of the community. Interview Sheikh Ibrahim Sheikh Abdulqadir, Zaria, 8th November 2015, Islamic scholar, 50 years old. Qibla wall and Mihrab are a necessary part of a mosque too. This is found within the mosque serving as the focal point or direction which all those in prayer face. The Qibla is one and unique for all Muslims of the world, but the direction depends on the position of the mosque on earth. As their Qibla, all Muslims face a direction towards the Ka’aba, located in Mecca, specifically within the main premises of the Masjid Ihram. Earlier in the history of Islam the Qibla was facing the direction of Jerusalem, but it was changed with the establishment of Islamic state in Medina, to face the Holy Mosque in Mecca, pointing at the Ka’aba. Holy Qur’an 2: 142; and 2: 144 Attached to the Qibla wall is Mihrab, which serves as the most centrally part where the Imam stands and faced, but it doesn’t possesses any sacredness. It only functions as an indicator of the direction to be faced by the congregation during prayers. Indeed in the past when the mosque was not modernised with electronic appliances, the structure of the Mihrab creates a loud echo that magnify the voice of the Imam to the hearing of all those in the mosque and outside. The hearing of the voice of the Imam is therefore considered very important to all those in praying session. It is however important to note that not all recitations are made loudly during prayers; recitation during some prayers are said by heart, but the various commands, which expressed the action taken by the Imam are always said loudly. That is also the reason for appointment of Mu’azzim, who functions during prayer session to repeat the command of the Imam loudly to the hearing of the larger audience. The function of Mu’azzim has a very distant history reaching out to the life time of Prophet Muhammad (PBUH). This was on the circumstances of the increase in the number of Muslims and the development of Islam as a defined religion. The first issue was on how to call the attention of the community to the time of the five daily prayers, the necessity for this led to the appointment of a Mu’azzim with the responsibility to call prayers and to loudly repeat the commands of the Imam during prayer sessions. The function of the Mu’azzim is today of less relevance, beside the initial call to prayer due to the availability of loud speaker. Notwithstanding, a number of mosques still make use of the office, even in the Holiest mosques at Mecca and Medina. For detail on the history that produced the office of a Muázzim in Islam refer to Muhammad K. And Hamid, M, Zikra Minal Madinatil Munawwarah, Red Design and Co. Cairo, 2002. Minbar is another primary feature, but found mostly in those mosques where Friday prayer is said. Also called a pulpit, the Minbar is stationed by the side of the Imam’s row to make the Imam visible by all those in the prayer session, when he climb. In its present outlook, it is made of wood and in the form of a stair case, on top of which is a small flat form from where the Imam addresses the congregation, especially during Friday sermon (Kutba). The history of the use of a pulpit started when population of Muslims in Medina increased and the need arise for the use of a form of aid to lift the Prophet (PBUH) above the heads of the congregation. The wisdom was to ensure eye contact between the speaker and the listener such that organic linkage is established to enhance concentration. There is no particular specification for its make, shape or height; during the times of the Prophet, ordinary trunk of a tree was used. Over time more sophisticated structures are commonly found, well decorated, but performing the singular function. No prayer is acceptable without ablution, as well as no ablution is acceptable unless the body if purified by way of spiritual birthing (Gusul Janabah) and the cleaning of the body parts from where a waste product, as urine and faeces, comes out from. Islamic religion is a highly disciplined religion with clear directives on how to conduct the rituals. It begins with the purification of the mind (heart) by the pronunciation of the conviction (kalimat Shahada) that there is none worthy of worship but Allah and that Muhammad is His messenger (Prophet). It prohibits a number of acts and directs the execution of some others for the purposes of purification. After having intercourse with ones wife, a special birth is expected before a Muslim should perform any religious obligation. Similarly if a non- Muslim convert to Islam, he is expected to purify himself by observing birthing. Such is emphasising the need for water and a toilet in any standard mosque, but neither the water nor the toilet hold any sacred status in Islam. These therefore necessitate the desire for a pool or ablution fountain, for the performance of such an important ritual before ablution. This important service follows the command of Allah that: O ye who believe, when ye prepare for prayer, wash your face, and your hands (and arms) to the elbows; rub your heads with water and wash your feet to the ankles.... (Qurán 5:7) The emphasis on purification found another support in a Qur’anic verse that states thus: O ye who believe approach not prayers ...., in a state of ceremonial impurity.... (Qur’an 4: 43) These verses made it an obligation to provide water around the premises of a mosque; where possible toilet facility are also recommended, so that these purifications can be conducted in a respected manner and in accordance with the Shari’a. Though not necessarily in a fountain form, of importance is that there should be water and a container (kettle), and a secured place for one to clean up (urine or other bodily waste products). It can be in the form of an ordinary well common in most of our villages and cities in Nigeria, a tap, pots filled with water or a well celebrated ablution pool in Mecca and Medina, as well as in other development countries. Indeed provision should be made that separate gender, so as to ensure respect and to support both sexes to participate in a congregational prayer. The participation of women in the mosque is however not obligatory, they are encouraged to pray in their homes. The wisdom in this is also to encourage them acquire some level of Islamic education such that they can administer the prayer on their own. It is also to avoid the mixing of men and women; the categories of women encouraged to attend congregational prayers are mostly the elderly ones. Modern day mosques have a well design pool with water taps and a suitable kind of seat for the worshippers to perform ablution. A good example is the one in the Holy mosque of Mecca and the Prophets mosque in Medina. It is designed to be used by a large number of people at a time, since its purpose is to serve the global Muslim worshippers’ at a time. The common experience in Nigeria is that facilities of different sorts are made available to store water for the use of worshippers. In mosques meant for large crowd of people, facilities are made to that effect, in smaller mosques provision are equally made to serve the purpose. The issue however is that source of water must be made available, but it has no any sacred status. The only condition necessary is that it should be cited some distance away from the main mosque, and that it should not be positioned facing the Qibla or backing it. Muslims are encouraged neither to face nor to back the spiritual direction (Qibla) when urinating or defecating. The Qibla is the direction Muslims face when in prayer session and it is facing towards the holy Ka’aba. Minaret is another primary feature that characterise a mosque; it is a tower-like structure at the side of the mosque building. It is found in different shapes and has no single design or modelling. At the beginning it used to be just a single minaret, under the Ottoman Sultanate it increased to two, occupying the two extreme sides of the Masjid (mosque). In its present state, the number has increased to about four as in the case of the main mosque Abuja, in Nigeria and indeed most central mosques around the world. Indeed experience has shown that there is no limit to the number of the minaret since the present purpose is more for decoration. The obvious is that it is pyramidal and its function is to help prayer calling (Adhan) reach out to distant places. This follows the history of Islam when modern facilities as loud speakers were lacking, as a result the person in charge of calling the prayer (Mu’uzzin) used to climb a certain height of the minaret to make the call. When the Islamic community was first established in Medina Bilal was made the Mu’ezzin; he used to climb the roof top of the house of the Prophet to call the prayer to the hearing of everybody in the town. The building of the minaret started later; professionally it was in about the 14th and 15th centuries. It is presently so dominant in the Islamic architecture that it is found in buildings other than the mosque. Equally important however is that the minaret has no any sacred status in the performance of the Muslim religious duties. Indeed mosques can be without a minaret, especially those mosques that are not for Friday prayers. In addition to the primary features, mosques also have some secondary features that include a Dome, an Arch, a Column and Muqarnas. Though not a necessary part of a mosque, these features are commonly found in most mosques, and have created a niche for themselves. The Dome is a particular kind of architectural design, mostly found on the top of the Mihrab. Its most important role is to create a sense of spirituality on the architecture of the mosque, which means that it does not have any sacredness in it, but a mere symbol. The use of the dome found prominence under the Ottomon Sultanate (Turks), who had mastered the art of such construction due to contact with the Byzantine. In today’s world the dome differentiates between the mosque and residences, even though some important places as the White House in the US, not having any spiritual stand, carry on their top a dome architectural structure. A dome can therefore stand for a symbol acknowledging an important space, not necessarily for its religious but also for political relevance. The entrance to most mosques and indeed the inner part of it are designs in an arch shape that enhance the architectural frame as well as creating a sense of spirituality also. From the point of view of architecture, the arch also supports the roof frame and provides a sense of balance and rhythm in the minds of the observers. Idakwo, Abdulkarim Salifu A. Islamic Architecture: Mosque Design across the Globe, Op. Cit. P. 57 The sense of balance is achieved by repeating the arcades at regular intervals, which is done in different architectural shapes and styles. The arch played a dominant role in the mosque architecture that it serves as a cornerstone of architecture of most Muslim communities across the globe. Columns are erect structures mostly in the form of a pillar that strengthen the mosque structures, especially in those mosques built to take a large population of worshippers at a time. The columns, therefore, represent a sense of emphasis on the verticality of the space, by creating relationship with the strict vertical postures adhered to during prayers. Ibid. P. 59 More than anything else, this gave the columns an important role in Islam, so essential to be adhered to when offering prayers in congregation. 1.4 Islam, the Mosque and Muslims It is clear what a mosque should be in Islam; a training ground, where lessons are given on religious education, making it also a community centre. Doctrinally the mosque is never to plan and execute any evil. This is justifiable considering that Islam is a religion well guided and therefore consistent, even though its scholars and temporal policy makers are, like all human beings, mortal. The strength of Islam is in its common canon, a collection of sacred authoritative text, which every Muslim accepted, and remains unchanging, but very broad to swim through time and space. The only dividing line is that Muslim scholars are allowed to interpret, which philosophically can be said to mean no interpretation is wrong so long as it is within the bounds of the teachings. It was on this background that Islam built a standard society, culture and traditions whose influence extended to Europe, Asia, Africa and beyond to the Americas. The impact of Islam in the world is acknowledged by statesmen and politicians, particularly, Britain’s Prince Charles, who stated that: The contribution of Muslim Spain to the preservation of classical learning during the Dark Ages, and to the first flowerings of the Renaissance, has long been recognised. Not only did Muslim Spain gather and preserve the intellectual content of ancient Greek and Roman civilisation, it also interpreted and expanded upon that civilisation, and made a vital contribution of its own in so many fields of human endeavour—in science, astronomy, mathematics, algebra, law, history, medicine, pharmacology, optics, agriculture, architecture, theology, music. This was also echoed by President Obama, during his 2009 visit to Cairo University, that: As a student of history, I also know civilisation’s debt to Islam. It was Islam—at places like Al-Azhar—that carried the light of learning through so many centuries, paving the way for Europe’s Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality. How all these achievements got lost, and Islam, and Muslims, took new identities is what still awaits scholars explanations. What is very obvious to most Islamic societies, were the proliferation of ‘mosques’ and ‘association’ (groupings), championing varying courses, all in the name of Islam. The formation of Izala in 1978 contributed to the proliferation of mosques in Northern Nigeria. Izala emerged as a competing group in the religious space and condemned what they regarded as ‘polytheistic practices’. They interpreted a number of Sufi practices as innovations hence unacceptable. The predominant nature of Sufi groups coupled with the influence of their ulama made Izala to be on the margin of the society. Izala constituted two fundamental challenges to the Sufi groups; it condemned the theological basis of the Sufi practices and competed for their religious space and followers. The only way that Izala could get followership was through building of independent mosques and schools in the Sufi dominated areas. They used theological rhetoric in their public lectures, daily tafisr and annual national tafisr to de-campaign Sufi followers with a view to luring their adherents. They chose to build mosques on the Metropolitan fringes of Kano metropolis, thus distancing them from what they perceived as Sufi led mosques. Also obvious was the struggle for influence and dominance by two important Muslim countries, Saudi Arabia and Iran, professing different interpretation of the religion. While Iran, influenced by the revolution led by Ayatollah Khomenein 1979, Impliedly, the impact of this revolution would be the spread of Shiism beyond Iranian border to other parts of the Muslim world especially where Sunnis are the predominant populations. For more information see C. Cantone, Making and Remaking Mosques in Senegal, p. 14 was throwing its ideological challenge all over the Muslim world, Saudi Petro-Dollar (oil money) found its way into most parts of the Islamic world, financing the division of Muslims, as well as militarising Islam. The spread of Shiism in Africa was a source of concern to Saudi Arabia because it would challenge its authority. Perhaps, the only move that could avert this threat was to commit resources and impact on the spiritual and symbolic life of the distant Muslims. Nasr further opines that the soaring oil prices poured untold billions into Saudi’s coffers from 1974 onward, and the kingdom began to subsidize various Islamic courses through charities. Thousands of aspiring preachers, Islamic scholars and activists from Nigeria to Indonesia went to Saudi Arabia to study, and many joined Saudi funded think-tanks and research institutions. Saudi Arabia also built universities, schools, research institutions and mosques in many Muslim countries. These schools, universities and research institutions were meant to promote Islamic knowledge production, proselytization and check the spread of Shiism and Iran’s influence, whose leader (Ayatollah Khomeini), wanted to assert his authority and justify his global outreach. The Saudi funded mosques are signposts for its religio-material influence and at the same time serving as springboards for the promotion of Salafi-oriented doctrines. It seems that this had worked for them and huge money was continuously injected into this project. See for details V. Nasr, (2006) The Shia Revival: How Conflict within Islam will Shape the Future p. 14 The damage these developments have done to Islam and Muslims is unquantifiable. In more general term, it redefines the role and meaning of the mosque, making it lost its spirituality or sacredness. Rather, the mosque is now a space for intra-Muslim squabble, debate, disagreement, insults and sometimes open fight. Tayob, A. Islam in South Africa: Mosques, Imams, and Sermons, Published in association with Religion in Africa, a Series of the African Association for the Study of Religion, University Press of Florida, Gainsville, 1999, p. 115-136, As the case with the mosque, so also with the Muslim world, there is presently no Muslim country that is at peace. Indeed, no part of the world is safe today, consequence to the development within the Muslim world. It is the position in this essay that none of these can be understood outside what obtains in the present global politics and struggle for cultural dominance in which Islam stands clear. Conclusion: A mosque in Islam is a dedicated sacred site where five daily prayers are performed. It can be in the form of a well built structure with modern facilities or an ordinary earmarked, but purified, clean place where the five daily prayers are performed. The mosque is therefore meant for just worship, not anything else, and that is what it is in the Holy Qurán as well as the Prophetic traditions. Though recent developments have turned the mosque to serve roles such as venues for naming and wedding Fatiha (ceremony), source of accommodation, seat of learning and social centre, these roles are never primary to the mosque. References: Abu Khalil, Shawqi, (ed.) (2003) Atlas on the prophet’s Biography: Places, Nations, Landmarks, Darussalam, Global Leader in Islamic Books, Riyadh, Saudi Arabia. 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Yunusa, (59 Years old) Department of Urban and Regional Planning, Ahmadu Bello University, Zaria Interview with Dr. Salisu Bala, Centre for Documentation and Historical Research, Ahmadu Bello University, Zaria, Kaduna State; Interview with Muhammad Auwal Hamisu, 40 Years old, Kaduna, Kadun State, December 2015, PAGE \* MERGEFORMAT 10