The functions of the mosque in the Muslim countries nowadays are somehow limited in view of the fact that many institutions are established, beside the mosque, which are performing the functions that have been withdrawn from the mosque.

Education is being taken care of by schools, colleges, and universities with varying degrees of interest in Islamic studies or none at all. Hospitals are caring for the sick. Ministries of justice are dispensing the law in accordance with the legal system applicable in a given country.

In the whole, the mosque, as an institution on its own merit, suffered a great deal in the past one to two hundred years as a result of the invasion of non-Muslim ways of thinking.

At one stage, the mosque came to be associated in the minds of people with aged, ignorant, or peasant folk. On the other hand, cultured, more enlightened, aspiring young people were attracted to the newly established nationally oriented parties. Even women were entirely excluded from attending the mosque. It became a male-exclusive place, with the result that educated women drifted to the newly established cultural or social clubs or parties.

Anyone studying the Muslim societies 50 years ago would have given the impression that such society was taking the same road of the secular, materialist, non-Christian, Eastern and Western societies. But this gloomy picture was fast disappearing thanks to the reformist movements that took place in the last 50 years or so. This is a confirmation of the hadith in which the Prophet (peace and blessings be upon him) said, "A group of my followers will continue to hold fast to the right path until Allah's Command (i.e. Judgment Day) comes while they are firmly established" (Al-Bukhari).

These reforming groups of Muslims, throughout the Muslim countries, took upon themselves to revive Islamic values and Muslim institutions. This task necessitated getting rid of the imperial powers that divided the Muslim nations into areas of interest and cultural domination. The two battles went hand in hand. The mosque was rejuvenated and became the focus of attention of the reformers and the lovers of the Islamic way of life.

The call now is to reintroduce as many activities to the mosque as existed during the golden era of Islam. This call has been pronounced by individual reformist Muslims as well as organizations and even the official ministries of endowments.

This new development was clearly reflected in the recommendations of the first International Islamic Conference for the message of the mosque. The conference was held in Ramadan 1395 AH (September 1975 CE) at the headquarters of the Muslim World League in Makkah.

In Section 7 of these recommendations and under the headline: Architectural Planning of the Mosque, it is mentioned that the Conference recommends as follows:

1. The Conference considers the mosque to be the center of the social life in the Islamic society, where the social activities are an extension of the religious duties. On this basis, the mosque should be built in the heart of the city or the community.

2. The mosque should be planned to serve the functions that are necessary for the Muslims, such as:

a. The prayer hall satisfies the health requirements of ventilation, heating, and light.

b. To have a section for Muslim women with separate facilities.

c. To have a library, reading room, lecture hall, and social function hall.

d. [To have] a place for teaching the Qur'an and coaching the children in different subjects.

e. [To have] a playing ground, a hall for young children for their free time, particularly during summer vacation.

f. [To have] a small clinic for emergency treatment and funeral facilities.

g. [To have] accommodation facilities for guests.

In planning the mosque in this way, it must be kept in mind that the mosque is a place of worship; it is a sanctuary. Therefore, all due respect should be given to it, so that there will be no infringement on its sacredness.

The points mentioned above are the most important recommendations in Section 7. They are a reflection of the new reality of the awakening of the Islamic society and the need to enlighten it and keep it in the right direction.

This realization leads to the natural second step: the person who is to guide those who frequent the mosque — the imam.

The role of the imam is also handled in the referred-to Conference. In Section 2 of the conference about the choice of the imam, Khateeb and Da`iyah, it is recommended that:

a. The imam should have a strong relationship with Almighty Allah and be a good example for others, commanding what is right, forbidding what is wrong, and being able to declare the word of truth.

b. He should seek by his actions the pleasure of Allah, away from hypocrisy or expediency in saying the word of truth. He should have no interest in flattery or praise.

c. He is to connect himself thoroughly with the two pure springs: the Book of Allah and the Sunnah of Allah’s Messenger, studying, reflecting, and acting accordingly.

d. He should be a man of deep understanding, of extensive reading and awareness of the environment, the ideologies, and the challenges around him.

e. He should study Islamic and human history and be aware of the developments in the field of knowledge and science.

f. He should be a man of good morality, patience, and forbearance; a man capable of presenting his ideas as well as defending them, aware of what his opponents write about his faith; a man with commanding ability to speak the language of the society in which he lives, with a respectable personality and good appearance; a man content with what Almighty Allah gives him, not seeking what other people have.

This picture of the imam is an ideal, impractical one. But the main stress should be that the institutions that care for preparing these personalities are of the highest in staffing out programs and resources for selecting those who are to be trained for this vocation.

In Non-Muslim Countries

But the situation in Europe and America is different. Traditionally, they are Christian countries. Their culture, their outlook and their way of life are all built upon values that are influenced by their religion. Secularism is a new concept which did not go so deep in the conscience of the society that it could uproot the basic Christian values. Moreover, they consider their way of life far superior to others', and their expectation is that those who accept their hospitality should be absorbed in their culture.

We, Muslims, used to look to them as more advanced in civilization than we are. This is a fact of the situation that we should not ignore. To counter all these influences; to preserve our Islamic identity; to give to the community in which we live; to show that Muslims are there to enrich the host community — through the introduction of the new dimension in their life, the dimension of Islam — we have to be rationally and intellectually capable of presenting our case in the context that is appreciated by the people among whom we live.

The practical example is the most tangible, understandable demonstration. This should be more clearly shown in the institutions we evolve in the West. The most important of these institutions is the mosque. It is the symbol of Islam and Muslims. The mosque should be the focus of attention in presenting our religious experience.

To put it in practical terms, let's first focus on the requirements mentioned in the recommendations of the first Conference for the message of the mosque in relation to the design of the mosque, particularly the facilities for young people, women, and children. Many of the terraced houses used as mosques do not have facilities for women. Even some purpose-built mosques do not have such facilities. The orientation of Muslim institutions in the West is almost a male orientation. Young Muslim girls and Muslim women are to a large degree excluded from Islamic activities. This gives the impression that the Islamic religion is a male religion.

This is a serious challenge we must face. Our daughters and sisters are exposed to many cultural influences in the West. Unless and until we provide for them within the Islamic institutions real, meaningful Islamic alternatives, they will be absorbed in the other social institutions that cater for their youthful energy and cultural fulfillment.

Second, as to the role of the imam, most Muslim communities seem to be satisfied to receive the conventional services the imam in their native countries used to give them despite the limited prospective that was satisfying their limited needs there.

The imam in the West is a reflection of the Muslim community. He is their link with the people around. If he is able to communicate, to express his convictions, and to answer questions, then he is an asset to them. Schools, hospitals, and local authorities call upon the imam, as they are used to calling upon the priest. An imam who cannot speak English or the local language of the country he resides in is a hindrance to the function of the mosque and a disservice to the Islamic cause.

The Muslim community must face up to the challenge of the new environment in terms of improving their institutions, the functionaries in these institutions, and the facilities they provide for their members. Above all, they have to improve their image culturally, religiously, and educationally through the improvement of the image of the mosque as the pilot of the light of Islam.