Some may think that the role of the mosque in the Islamic religion is limited to the private prayer and some Islamic worships or general worships that connect the worshiper with his God the Only Creator Almighty. This is depending on what he sees in many neglected and abandoned mosques, where a few people frequented only, especially the elderly, Sheikhs and retirees who have no work or they want to pass time sometimes.

Naturally, this case exists in circles in which we are living and every Muslim knows who goes to the mosque nowadays. However, it does not the real right case for the mosque, which our Islamic true religion wants, combining between this World and Hereafter, and it is not the Islamic accurate understanding for the mosque.

The mosque has an important role that is bigger than the mentioned case; it has a role that is further and more comprehensive than the configurable construction, the Islamic decoration, and the practices of religious fundamental rituals exercising by the Muslim every day and during the year.

The mosque is much beyond that, it is the real Islam in all its dimensions, and it is the life and hereafter. The mosque is the prayers, the worship, and the faith in the absolute Lord. It is an action and sustained movement for the religion and the human attested by His Speech Almighty {and those who believe and do good works…}([1]) which Quran repeated in a strikingly format, so man can live an integral normal life.

In Islamic Civilization, the mosque is the religion, the state and the dignified life. It governs people and organizes their affairs in this life and the afterlife. The French known researcher Gustavo Le Bon expressed his opinion about the mosque and its importance in Muslims life saying, "The mosque is the center of real life for Arabs"([2]).

The mosque in the life of Muslims is a vital state and a permanent activity, unlike the case of what has known in other religions, in their absolute divine outlook to the places where they founded for practicing their worships and spiritual rituals.

Muslims have been, due to their religious dignified teachings, more flexible, opened and more realistic. They made their mosques, especially the big ones, public institutions in which they practiced the affairs of their life, and they planned under its roofs and in its spaces the process of organizing their community to raise the level of their people and preserve their identity.

The big mosques or the Inclusive mosque was leading in the early centuries of Islam, along with its function as a place of the worship and the prayer, at the same time, its civilized mission in different phases of humanitarian activities which the people live and which need in their lives individually and collectively in the same time.

Sheikh Taha al-Wali says, "At first, the mosque founded to be (an Islamic temple). However, the worship in Islam does not limit to what this word means in other religions. In addition, the Prophet (Allah bless him and his family) did not make his call; limiting to the formal ceremony that confines the religious concept in the spiritual theories and isolates Muslim from the actual participation between his relationship with his Lord as well as his relationship with the humanitarian society. Islam is, in fact, a bold attempt to regulate the individuals because of their existence on this earth through encouraging them to the doctrine of Faith of the super ideals that are enshrined in the Quran.

These ideals confirm that the human is primarily the hub of the universe from the beginning to the end. Therefore, we find the mosque reflecting the nature and purposes of the tendency of the prophet (Allah may pray and peace upon him and his family) and to achieve a better society through the concepts that came in his Islamic glue message.

Because the overlapping of the spiritual concepts with the humanity concepts in Islam, the mosque is, at the same time, a place of spiritual worship as well as a center of the cultural launch of Muslims. This is what physical chronicles in Islamic history confirmed([3]).

The French scholar Gustavo Le Bon speaks in his books (Arabs Civilization) about the role of the mosques in the Muslim world, saying ((Arabs take from the mosque a place for the meeting, the worshipping, the educating and the housing for the urgent need and not only to worship Allah))([4]).

He also says ((The mosques of Muslims are centers for the meeting, the shelters for the strangers and a resort to patients as well as a platform for the education))([5]).

The German orientalist Sigrid Honker says ((the mosques were not just places where the prayers per-formed only, but they were a platform for the science and the knowledge, and where the words of the messenger rose over the glory of blind religiosity))([6]).

In addition to the basic worship role and the scientific educational role, the mosque had other roles including various affairs of worldly and hereafter life. From its foundation, the mosque had a place, a store or a house for Muslims money, which was beside the mosque or close to it designed as store for saving the treasury consisting the money of almsgiving and tax and other resources that came to Muslims and to the Islamic state.

We have mentioned before that the first one who planned the Inclusive mosque in al-Kufa, and who put the house of Muslims money within the planning. The historian al-Tabari says in his history" when Saad built the palace, he built beside it other palace next to the niche of the today Kufa mosque and made it the money house([7]).

In addition, the mosques in the Islamic civilization were the fortifications and the castles used by warriors in times of urgent need. They built them big and wide surrounded by towering walls and made cracks to throw the enemy.

They built trenches, sometimes, around them. We has mentioned a ditch to stop any possible emergency surrounded the Kufa mosque.

The mosques were the place for the public meetings when the state decided, and the media center from which the new and the data delivered and many things making it a public center and a platform for running the Islamic state.

We can consider Quba Mosque a simple preliminary example and a key model to the role of a real mosque in Islam.

Quba Mosque built by the greatest Messenger (May Allah pray and peace be upon him and his family) was in reality a place for worshipping and a center for leading the state of the venerable Messenger (Pray and peace be upon him), although it was a simple construction with modest facilities.

Here, Dr. Hussein Mu'nis mentioned to us the simplicity of the mosque of the dignified Messenger (Allah may pray and peace upon him and his family) with the power and the inclusiveness, the leadership and the announcement of establishing the Islamic state says:

In Medina, the mosque of the Messenger (Allah bless him and his family) represents the symbol of the absolute simplicity for Islamic mosques. The Messenger started building the mosque in the first months of his settlement in Medina. Its completion was the announcement of forming the Islamic group for which became a center and a meeting place. The purpose of building the mosque was to perform the prayers, but it became the pulsating heart of the Islamic group and a tangible symbol of its unity. The mosque is Allah house, but it is also the house of Muslims, where they meet and gather, exchange opinion and sense their unity.

When the Messenger built the chambers at the corner of the mosque courtyard, the mosque became the political center for the whole group, because where their prophet and leader was living and meeting his companions, exchanging opinions and making decisions. At this place, the people came to know the news of their group and receive the instructions of their dignified Messenger. This means that this simple construction has considered in the reality as an important event in the history of human being: it was the announcement of the birth of Islamic group and establishment of the state….

It was the starting point of a vast Islamic reign and a source of the Islamic intellectual civilization including all its branches. Here, where the Muslims heard the last of what has revealed to the Prophet from Quran verses and here where they were meeting with the authorities asking them in matters of their religion and their worldly life. Here, too, where, the dignified Messenger held most of his noble prophetic speech, whether in the mosque or in his sittings with his companions.

This means that the mosque was not just a place for the prayers, but it has become since its inception a part of building the Islamic group. Just as a man cannot imagine Islam that has no Muslims, it is impossible to form Islamic group without a mosque achieving for it the religious, political and social functions, which we referred to before([8]).

It is beautiful and a real image designed by dignified Prophet (Allah may pray and peace upon him and his family) for the mosque in Islam. It is the basic model supposing to be in the mosques of Islam in Islamic civilization.

Moreover, if we take the Inclusive Mosque in al-Kufa as a realistic example for the nature of its role in Islam, we will be face to face with the real Islamic thinking related to the mosque and the practical application of the role of mosques in Islam.

The Inclusive Mosque in al-Kufa, primarily, is in the heart of Islamic state in the city of al-Kufa and the capital of the new Islamic Caliphate. It is the center and the main axis around which other Islamic sub-branches move.

It is a basic center for the role of Islamic state, at the same time, it is the center of its legitimate Caliph Imam Ali Bin Abi Talib (peace be upon him) and from it launches the orders and the decisions, the guidance and the science, the culture and all internal and external af-fairs of the Islamic State.


[1]. Surah the cow: 82.

[2]. Arab Civilization /Gustavo Le Bon: P425.

[3]. Al-Masajid Fi al-Islam/ al-Sheikh Taha al-Wali: P159.

[4]. Hadhrit al-Arab/ Gustavo Le Bon: P425.

[5]. The same reference: P427.

[6]. Shams al-Arab Tatia'a Ala al-Ghrib/ Sigrid Honker: P396.

[7]. Tarikh al-Tabari/ al-Tabari: P4/46.

[8]. Masajid al-Islam wa al-Muslins Fi Shata al-Ausur/Dr. Hussein Mu'nis/Mujalat al-Arabi /156/1971.