Sebahagian orang pada hari ini membawa tanggapan bahawa masjid hanya wujud untuk pelaksanaan solat, dan bahawa aktiviti-aktiviti lain tidak sepatutnya dibenarkan di dalam masjid. Sesiapa yang bercakap tentang isu-isu kontemporari di dalam masjid, seperti rasuah politik di kalangan pemerintah Muslim, atau isu-isu yang berkaitan dengan ekonomi atau sistem sosial Islam, dipandang rendah dan dihalang. Papan notis yang melarang perhimpunan yang membincangkan urusan orang Islam diletakkan di banyak masjid.

Some people carry the notions nowadays that the mosque only exists for the performance of salah, and no that other activities must be permitted in the mosque. Anyone talking about the contemporary issues in the mosques, such as the political corruption of the Muslim rulers, or issues related to economics or social system of Islam, are looked down upon and stopped. Notice boards prohibiting gatherings which discuss the affairs of the Muslims are placed in many mosques.

Selain itu, sebahagian orang Islam bahkan sampai menulis perlembagaan bukan sahaja untuk melarang perbincangan di dalam masjid, tetapi juga untuk menghalang orang Islam yang berasal dari negara tertentu daripada menyertai jawatankuasa masjid. Perkara ini terutamanya berlaku di dunia Barat, di mana masjid biasanya diuruskan oleh sekumpulan individu.

Furthermore, some Muslims have even gone as far as writing constitutions not only to prohibit discussions in the mosques, but also to keep Muslims of certain nationalities out of the mosque committees. This especially applies in the Western world where mosques are usually run by a group of individuals.

Semua amalan ini diharamkan dalam Islam. Sifat semula jadi masjid sendiri menetapkan bahawa ia menjadi pusat kepada urusan orang Islam. Tambahan pula, Syariah Islam telah menentukan bahawa masjid diharapkan memainkan peranan penting dalam masyarakat Islam, dan para ulama silam telah mencurahkan bahagian yang besar dalam kitab-kitab fiqh Islam untuk menonjolkan peranan-peranan ini, yang akan menjadi lebih jelas apabila tugas-tugas yang diharapkan menjadi pusat masjid itu diteliti secara terperinci di bawah.

All these practices are forbidden in Islam. The very nature of the mosque dictates that it is central to the affairs of the Muslims. Furthermore, the Islamic Shari‘ah has determined that the mosque is expected to play important roles in the Muslim community, and the classical learned scholars have devoted considerable sections in the books of Islamic fiqh (jurisprudence) highlighting these roles, which will become clearer when the tasks which the mosque is expected to be central to, are examined below in detail.

Masjid itu ialah ibu pejabat kepimpinan tertinggi Negara Islam. Ia juga pusat tempat urusan Negara dijalankan, kerana Rasulullah ﷺ biasa menemui utusan, menandatangani perjanjian, menghakimi antara pihak yang berselisih dan sebagainya. Khalifah, iaitu ketua Negara Islam, akan menggariskan dasar dan kaedahnya, serta berucap dan berbahas secara langsung dengan rakyatnya di dalam masjid tanpa sebarang rasa takut. Ucapan Khalifah Abu Bakar yang disampaikan di Masjid Rasulullah ﷺ, sebaik sahaja beliau menerima bai‘ah, mungkin telah masyhur dalam sejarah sebagai ucapan politik terpendek yang pernah disampaikan oleh seorang pemerintah. Abu Bakar berkata, "Wahai sekalian manusia! Aku telah diberi kuasa ke atas kamu, namun aku bukanlah yang terbaik di antara kamu. Jika aku melakukan kebaikan, bantulah aku, dan jika aku melakukan kesalahan, betulkanlah aku. Kebenaran itu terdapat pada kesetiaan, dan kebatilan itu terdapat pada pengkhianatan. Orang yang lemah di kalangan kamu akan menjadi kuat di sisi pandanganku sehingga aku mengembalikan haknya, insya-Allah; dan orang yang kuat di kalangan kamu akan menjadi lemah di sisi pandanganku sehingga aku mengambil daripadanya hak (orang lain). Apabila sesuatu kaum meninggalkan jihad di jalan Allah, Allah akan menimpakan kehinaan ke atas mereka. Kemungkaran tidak tersebar dalam sesuatu kaum melainkan Allah mendatangkan bala bencana ke atas mereka semua. Taatilah aku selagi aku taat kepada Allah dan Rasul-Nya, dan jika aku mengingkari mereka, kamu tidak wajib lagi mentaatiku. Semoga Allah mengampuni aku dan mengampuni kamu."

The mosque is the headquarters of the Islamic State’s supreme leadership. It is also a centre where the State’s affairs are run, since the Messenger of Allah (saw) used to meet the envoys, sign agreements, judge between disputing parties and so on. The Khaleefah, i.e. the head of the Islamic State, would outline his policies and methods, address and debate with his subjects directly without any fear in the mosque. The speech of Khaleefah Abu Bakr delivered in the mosque of the Messenger of Allah (saw), once he had been given the bay‘ah, has perhaps gone down in history as being the shortest political speech delivered by a ruler. Abu Bakr said, “O you people! I have been given authority over you but I am not the best of you. If I do well, help me, and if I do wrong, then put me right. Truth consists in loyalty and falsehood in treachery. The weak among you shall be strong in my eyes until I secure his right if Allah wills; and the strong among you should be weak in my eyes until I wrest the right from him. If a people refrain from the fighting in the way of Allah, Allah will smite them with disgrace. Wickedness is never widespread in a people but Allah brings calamity upon them all. Obey me as long as I obey Allah and His Messenger, and if I disobey them you owe me no obedience. May Allah forgive me and forgive you.”

Masjid dianggap sebagai pusat maklumat Islam yang penting, kerana ia menjadi tempat berlakunya kehidupan politik, sosial, budaya dan ritual. Semua berita penting berkaitan isu-isu utama diumumkan di masjid, dan ia juga memastikan hubungan langsung antara penyampai dan penerima Risalah. Ia dianggap sebagai antara cara dakwah dan penyebaran maklumat yang paling berkesan dan berjaya. Azan, misalnya, merupakan maklumat tentang waktu solat, dan pada masa yang sama ia menjadi cara untuk berkempen bagi Islam serta penyebarannya. Mimbar juga merupakan tempat untuk memberikan maklumat tentang kempen, dan di atasnya prinsip-prinsip kempen dijelaskan serta peraturannya diumumkan. Solat juga merupakan satu lagi kaedah maklumat yang nyata, terutamanya solat berjemaah; halaqah pengajian Al-Qur'an, fiqh, mesyuarat dan persidangan dianggap sebagai kaedah yang berjaya dalam menyampaikan maklumat tentang Islam.

The mosque is regarded as an important Islamic information centre, since it the scene of the political, social, cultural and ritual life. All the important news related to vital issues are announced in the mosque and it also ensures a direct contact between the carrier and the receptor of the Message. It is considered to be one of the most effective and successful means of da‘wah and information. The adhaan, for instance, is an information about the time of prayer and at the same time it is a means of campaigning for Islam and its spreading. The pulpit is also a place for information about the campaign and on it the principles of the campaign are explained and its rules are announced. Prayer is also another tangible method of information especially the group prayer, study circles of Qur’an, fiqh, meetings and conferences are considered to be successful methods of departing information about Islam.

Rasulullah ﷺ menggunakan masjid sebagai tempat ibadah, sebagai pusat maklumat, sebagai tempat pertemuan bagi kaum Muslimin di mana mereka menunaikan solat, untuk menuntut ilmu, untuk bermusyawarah, dan untuk melatih para mujahidin. Penyediaan peralatan dan perancangan Jihad, serta strategi bagi kempen-kempen peperangan juga dilakukan di dalam masjid.

The Messenger of Allah (saw) used the mosque as a place of worship, as an information centre, as a meeting point for the Muslims where they would hold their prayers, for studies, for consultations and for training the mujahideen. Preparation of equipment and plans for Jihad, as well as strategies for the campaigns would also take place in the mosque.

Masjid dahulunya merupakan tempat hakim berkumpul untuk menyelesaikan pertikaian dan meneliti aduan. Terdapat banyak dalil yang menyokong perkara ini, dan tiada perbezaan pendapat di antara pelbagai Mazhab mengenainya.

The mosque used to be a place where judges would convene to settle disputes and look into complaints. There are many evidences backing this and there are no differences of opinion among the various Schools of Thought concerning this.

Masjid ini mengajarkan asas-asas 'aqidah, ibadah dan hukum-hukum Syariah dalam segala jenisnya, iaitu politik, ekonomi, sosial, kehakiman dan lain-lain. Dasarnya berpaksikan Kitab dan Sunnah, dengan tujuan membina dan mendidik keperibadian Islam melalui halaqah pengajian, perbahasan dan persidangan. Majlis-majlis seperti ini akan diliputi rasa kasih sayang, rahmat Allah (SWT) turun ke atasnya, dan para malaikat mengelilinginya. Masjid ini ialah sebuah universiti yang mengalu-alukan semua orang, siang atau malam, musim panas atau musim sejuk, tanpa memerlukan sebarang borang permohonan atau kebenaran, dan ia tidak menolak sesiapa pun, sama ada muda atau tua, lelaki atau perempuan, Muslim atau bukan Muslim, kulit hitam atau putih, dan Arab atau bukan Arab.

The mosque teaches the basics of the ‘aqeedah, the acts of worship and the Shari‘ah rules in all their types, political, economic, social, judiciary and others. Its policy is based on the Book and the Sunnah with the aim of building and educating the Islamic personalities by way of study circles, debates, and conferences. Such meetings would be engulfed by compassion, the mercy of Allah (swt) descends on them, and they would be surrounded by the angels. The mosque is a university that welcomes everyone, day or night, summer or winter, not requiring any application form or a permission, and it does not turn anyone away be they young or old, male or female, Muslim or non- Muslim, black or white and Arab or non-Arab.

Memasuki masjid tidak memerlukan sebarang bayaran, insurans mahupun sebarang kebenaran. Tiada halangan, tiada rintangan, dan masjid tidak membezakan antara orang biasa dengan ulama, mahupun antara pemerintah dengan rakyat.

Entry into the mosque does not require any fee, insurance nor any permission. There are no hinderences, no obstacles, nor does the mosque differentiate between a normal person and a scholar, nor between a ruler and a subject.

Pengurusan masjid-masjid akan dijalankan oleh Pengarah Jabatan Penerangan dan Kebudayaan, yang akan dilantik oleh Khalifah setelah apa yang kini dikenali sebagai 'Kementerian Pendidikan dan Kesenian' atau 'Kementerian Penerangan dan Kesenian' di negara-negara Islam dibubarkan, kerana kementerian-kementerian tersebut tidak membawa apa-apa selain pandangan sekular terhadap kehidupan. Selain tugasnya sebagai Pengarah Penerangan dan Kebudayaan, orang yang dilantik itu juga akan bertanggungjawab menyediakan perpustakaan awam di masjid-masjid, kolej-kolej dan pasar-pasar.

The management of the mosques would be undertaken by the Director of the Department of Information and Culture, who would be appointed by the Khaleefah once what is known nowadays as the ‘Ministry of Education and Arts’ or the ‘Ministry of Information and Arts’ in the Muslim countries have been dissolved, since they depart nothing but secular viewpoints of life. In addition to his duties as a Director of Information and Culture, he appointed person would be responsible for providing public libraries in the mosques, colleges and markets.

Al-Tirmidhi dan al-Hakim meriwayatkan sebuah hadith daripada ‘A’isyah, beliau berkata, "Rasulullah ﷺ biasa menyediakan mimbar untuk Hassan di dalam masjid, dan dari situ beliau mencela orang-orang kafir." Diriwayatkan daripada Hassan bin Thabit al-Ansari, beliau berkata, "Aku bertanya kepada Abu Hurairah: Demi Allah! Beritahulah aku dengan benar, adakah engkau pernah mendengar Nabi ﷺ bersabda, 'Wahai Hassan! Balaslah bagi pihak Rasulullah ﷺ. Ya Allah, bantulah dia dengan Ruhul Qudus'? Abu Hurairah berkata, 'Ya'." Imam Ahmad meriwayatkan daripada Jabir bin Samurah, beliau berkata, "Aku pernah menyaksikan Rasulullah ﷺ lebih daripada sekali duduk di dalam masjid, sedang para sahabat baginda ﷺ membacakan syair dan mengenang perkara-perkara dari zaman jahiliyyah, dan baginda ﷺ kadangkala tersenyum bersama mereka." Al-Tirmidhi juga meriwayatkan daripada Jabir bin Samurah, beliau berkata, "Aku pernah duduk bersama Rasulullah ﷺ lebih daripada sekali, para sahabat baginda ﷺ membacakan syair dan mengenang perkara-perkara dari zaman jahiliyyah, dan baginda ﷺ diam, dan kadangkala baginda ﷺ tersenyum bersama mereka."

Al-Tirmidhi and al-Hakim extracted a hadith on the authority of ‘A’isha, who said, “The Messenger of Allah (saw) used to provide Hassan with a pulpit in the mosque from which he would lampoon the disbelievers.” Narrated Hassan ibn Thabit al-Ansari, “I asked Abu Hurayrah: By Allah! Tell me the truth whether you heard the Prophet (saw) saying, ‘O Hassan! Reply on behalf of the Messenger of Allah (saw). O Allah! Help him with al-Quds’. Abu Hurayrah said, ‘Yes’.” Imam Ahmad reported on the authority of Jabir ibn Samra, who said, “I witnessed the Messenger of Allah (saw) more than once sitting in the mosque while his Sahabah would recollect poetry and things from the times of jahiliyyah, he (saw) would sometimes share a smile with them.” Al- Tirmidhi also reported on the authority of Jabir ibn Samra, who said, “I sat with the Messenger of Allah (saw) more than once, his Sahabah would recite poetry and recollect things from the times of jahiliyyah, he (saw) would keep silent, and sometimes he would share a smile with them.”

Bukhari meriwayatkan daripada Abu Hurayrah yang berkata, "Nabi ﷺ mengutus sekumpulan penunggang kuda ke Najd, lalu mereka membawa seorang lelaki bernama Thumama bin Uthal dari Bani Hanifah (sebagai tawanan perang). Mereka mengikatnya pada salah satu tiang masjid. Nabi ﷺ datang lalu memerintahkan mereka supaya melepaskannya."

Bukhari reported that Abu Hurayrah said, “The Prophet (saw) sent some horsemen to Najd and they brought a man called Thumama ibn Uthal from Banu Hanifah (as a prisoner of war). They fastened him to one of the pillars of the mosque. The Prophet (saw) came and ordered them to release him.

Dia (Thamamah) pergi ke sebuah kebun (pohon) kurma berhampiran masjid, mandi, kemudian masuk semula ke masjid dan berkata, ‘Aku bersaksi bahawa tiada yang berhak disembah selain Allah dan Muhammad ﷺ adalah Utusan Allah (iaitu dia memeluk Islam)’.”

He (Thamama) went to a (garden of) date-palms near the mosque, took a bath and entered the mosque again and said, ‘I bear witness that there is no one worthy of worship except Allah and Muhammad is the Messenger of Allah (i.e. he embraced Islam)’.”

Telah disahkan dalam Sahih Bukhari bahawa Rasulullah ﷺ telah menghamparkan dan membahagikan di dalam masjid wang yang datang dari Bahrain.

It has been confirmed in Sahih Bukhari that the Messenger of Allah (saw) spread out and divided in the mosque monies which came from Bahrain.

Bukhari meriwayatkan daripada ‘A’isyah bahawa beliau berkata, “Sa‘d bin Mu‘adz tercedera dalam peperangan Khandaq, apabila beliau dipanah pada urat lengan tengah oleh seorang lelaki dari Quraisy bernama Habban bin Arqah, lalu Rasulullah ﷺ mendirikan khemah di dalam masjid untuk Mu‘adz supaya baginda dapat berada dekat dengannya dan menziarahinya. Lukanya mengalirkan darah dengan banyak, kemudian beliau meninggal dunia selepas tinggal selama sebulan di dalam khemah itu.” Dalam hadith ini, terdapat petunjuk bahawa dibolehkan tidur di dalam masjid dan orang sakit dijaga di dalamnya, sekalipun orang sakit itu mengalami luka yang parah.

Bukhari reported on the authority of ‘A’isha that she said, “Sa‘d ibn Mu‘adh was injured in the battle of the Trench, being hit in the medial arm vein by a man from Quraysh called Habban ibn Arqa, and the Messenger of Allah (saw) pitched a tent in the mosque for Mu‘adh so he could be near him and visit him. His wound was bleeding profusely, he then died after spending a month in the tent.” In this hadith, there is an indication that it is permitted to sleep in the mosque and for the sick to be nursed in there even if the sick was badly wounded.

Bukhari meriwayatkan bahawa Rasulullah ﷺ menyediakan satu sudut di masjid sebagai tempat berteduh bagi orang-orang miskin yang dikenali sebagai ahli as-Suffah. Bukhari meriwayatkan bahawa ‘Abdullah bin ‘Umar biasa tidur di masjid Rasulullah ﷺ ketika beliau masih muda.

Bukhari reported that the Messenger of Allah (saw) reserved a corner of the mosque as a shelter for the poor who were known as the people of al-Suffah. Bukhari reported that ‘Abdullah ibn ‘Umar used to sleep in the mosque of the Messenger of Allah (saw) when he was still young.

Ubad bin Tamim meriwayatkan daripada bapa saudaranya bahawa dia melihat Rasulullah ﷺ

Ubad ibn Tamim reported on the authority of his uncle that he saw the Messenger of Allah (saw)

berbaring di dalam masjid. (Muttafaq 'alaih). Ahmad, al-Nasa'i dan Abu Dawud meriwayatkan daripada 'Abdullah bin 'Umar, bahawa beliau berkata, "Pada zaman hidup Rasulullah ﷺ"

lying down in the mosque. (agreed upon). Ahmad and al-Nisa‘i and Abu Dawud reported on the authority of ‘Abdullah ibn ‘Umar that he said, “During the lifetime of the Messenger of Allah (saw)

"...kami dahulu tidur di masjid dan berqailulah (tidur tengah hari) ketika kami masih muda." Al-Bukhari juga meriwayatkan sebuah hadith yang menyatakan bahawa Rasulullah ﷺ datang ke masjid sewaktu 'Ali sedang tidur di dalamnya, lalu kainnya terjatuh dari sisinya dan terkena debu; Rasulullah ﷺ menyapu debu itu dan bersabda kepada 'Ali, "Bangunlah wahai Abu Turab (bapa debu)." Daripada nas-nas ini, kita memahami bahawa Rasulullah ﷺ dan para Sahabah biasa berehat dan tidur di dalam masjid.

we used to sleep in the mosque and have siestas when we were young.” Bukhari also extracted a hadith stating that the Messenger of Allah (saw) came to the mosque while ‘Ali was asleep in there and his garment fell off his side and got covered in dust; the Messenger of Allah (saw) wiped the dust off and said to ‘Ali, “Get up Abu Turab (father of dust).” We gather from these texts that the Messenger of Allah (saw) and the Sahabah used to rest and sleep in the mosque.

Bukhari, Ahmad dan Muslim meriwayatkan daripada Abu Hurairah bahawa Rasulullah ﷺ bersabda, "Sesiapa yang kerap pergi ke masjid, Allah akan menyediakan untuknya satu tempat di Syurga setiap kali dia pergi dan pulang." Ahmad, al-Tirmidhi dan Ibn Majah meriwayatkan daripada Ibn Sa'id bahawa Rasulullah ﷺ bersabda, "Jika kamu melihat seorang lelaki yang kerap pergi ke masjid, maka saksikanlah bahawa dia seorang mukmin." Muslim meriwayatkan daripada Abu Hurairah bahawa Rasulullah ﷺ bersabda, "Sesiapa yang bersuci di rumahnya kemudian berjalan ke salah satu rumah Allah untuk melaksanakan salah satu perintah Allah, setiap langkahnya akan menghapuskan satu dosa dan langkah yang lain akan menambah pahalanya."

Bukhari, Ahmad and Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who frequently goes to the mosque, Allah would prepare a quarter for him in Heaven each time he came and went.” Ahmad, al-Tirmidhi and Ibn Maja reported on the authority of Ibn Sa‘id that the Messenger of Allah (saw) said, “If you saw a man going frequently to the mosques, do bear witness that he is a believer.” Muslim reported on the authority of Abu Hurayrah that the Messenger of Allah (saw) said, “He who purified himself at home then walked to one of Allah’s houses to perform one of Allah’s commands, each one of his steps would wipe out a sin and the other would increase his rewards.”

Ibnu Majah meriwayatkan bahawa ‘Abdullah ibn al-Harith berkata, “Kami dahulu makan roti dan daging di dalam masjid pada zaman Rasulullah ﷺ.” Al-Bukhari juga meriwayatkan dalam Sahih-nya bahawa golongan Ahl al-Suffah tinggal di dalam masjid, dan oleh itu mereka juga terpaksa makan di dalamnya.

Ibn Majah reported that ‘‘Abdullah ibn al-Harith said, “We used to eat bread and meat in the mosque during the lifetime of the Messenger of Allah (saw).” Bukhari also reported in his Sahih that if the people of al-Suffah lived in the mosque, they therefore had to eat in there as well.

Bukhari dan Muslim meriwayatkan bahawa 'A'isyah berkata, "Rasulullah ﷺ pernah menutupi aku dengan kainnya ketika aku sedang melihat orang-orang Habsyah bermain dengan tombak di dalam masjid." 'A'isyah juga melaporkan, "Seorang gadis hitam yang tinggal di sebuah bilik kecil di dalam masjid biasa datang bercakap-cakap denganku, dan setiap kali dia duduk, dia akan membacakan bait-bait syair." Hadis ini menunjukkan bahawa dibolehkan tidur dan berehat di dalam masjid. Muslim meriwayatkan bahawa Jabir bin Samurah berkata, "Rasulullah ﷺ tidak akan bangun dari tempat beliau solat Subuh sehingga matahari terbit. Apabila matahari terbit, barulah beliau ﷺ bangun." Beliau juga berkata, "Mereka biasa bercakap dan menyebut tentang zaman jahiliah, lalu mereka ketawa, dan beliau ﷺ hanya tersenyum."

Bukhari and Muslim narrated that ‘A’isha said, “The Messenger of Allah (saw) was once covering me while I was watching the Abyssinians playing with the spears in the mosque.” ‘A’isha also reported, “A black girl who lived in a small room in the mosque used to come to talk to me, and every time she sat she recited verse of poetry.” The hadith carries an indication that it is permitted to sleep and rest in the mosque. Muslim reported that Jabir ibn Samra said, “The Messenger of Allah (saw) would not rise from the spot where he prayed the dawn prayer until the sun rise, when it did, he (saw) would rise.” He also said, “They used to talk and mention the time of jahiliyyah, they would laugh and he (saw) would smile.”

Muslim dan al-Nasa'i meriwayatkan daripada hadis Abu Hazim Salman al-Ashja'i bahawa Rasulullah ﷺ telah mengizinkan orang yang memerlukan untuk meminta bantuan di dalam masjid. Abu Dawud juga memasukkan dalam karyanya satu bab khusus yang bertajuk 'Bab Meminta (Mas'alah) di dalam masjid'. 'Abd al-Rahman bin Abu Bakr meriwayatkan bahawa Rasulullah ﷺ bersabda, "Adakah sesiapa antara kamu yang hari ini telah memberi makan kepada orang yang memerlukan?" Abu Bakr berkata, "Aku masuk ke dalam masjid dan aku melihat seorang lelaki di dalamnya sedang meminta sedekah, dan 'Abd al-Rahman ada sebuku roti di tangannya, lalu aku mengambilnya dan memberikannya kepadanya."

Muslim and al-Nisa‘i extracted from the hadith of Abu Hazim Salman al-Ashja‘i that the Messenger of Allah (saw) has permitted the needy person to seek help in the mosque. Abu Dawud has also included in his works a special chapter entitled ‘The chapter of Mas‘ala (request) in the mosque’. ‘Abd al-Rahman ibn Abu Bakr reported that the Messenger of Allah (saw) said, “Has any of you fed a needy person today?” Abu Bakr said, “I entered the mosque and I saw a man in there begging, ‘Abd al-Rahman had a loaf of bread in his hand so I took it and gave it to him.”

Diriwayatkan oleh Bukhari dan Muslim, antara lain, bahawa Rasulullah ﷺ telah bermesyuarat dengan orang ramai di masjid mengenai peristiwa Ifk.

Bukhari and Muslim, among others, reported that the Messenger of Allah (saw) consulted people in the mosque about the Ifk event.

Solat-solat yang difardukan didirikan di masjid, dan dari situlah dimulakan seruan kepada Allah. Masjid ialah sebuah pusat kebudayaan yang besar, tempat para ulama yang berilmu mengadakan halaqah pengajian, perbahasan dan ceramah mengenai ilmu-ilmu al-Quran, hadis, fiqh dan bahasa Arab. Masjid bukanlah sebuah syarikat sendirian berhad atau syarikat awam berhad, bukan juga sebuah persatuan atau organisasi kebajikan, dan bukan sebidang tanah di mana ibadah-ibadah dimonopoli, kerana seluruh muka bumi ini adalah masjid. Oleh itu, kita wajib bekerja berasaskan prinsip ini, supaya agama Allah (SWT) meliputi seluruh muka bumi, di mana nama-Nya (SWT) sentiasa diingati, dan agama-Nya (SWT) berdiri paling tinggi.

The prescribed prayers are held in the mosque, and from it the call for Allah is initiated. It is a major cultural centre where the learned scholars hold study circles, debates and talks on the sciences of Qur’an, hadith, fiqh and the Arabic language. The mosque is not a limited company or a public limited company, nor is it an association or a charity organisation, nor is it a land where the rituals are monopolised, for the whole earth is a mosque. Therefore, we ought to work on this basis so that the deen of Allah (swt) engulfs the whole earth, where His (swt) name is ever remembered, and His (swt) deen stands highest.

Masjid ialah jami‘a yang menjadi tempat solat Jumaat, dan juga majlis awam yang dianjurkan setiap hari di dalam masjid. Di sini dilaksanakan solat lima waktu yang ditetapkan, yang didirikan secara berjemaah, dan ini adalah amalan yang disukai. Orang ramai berhimpun di dalamnya, disatukan oleh kasih sayang kepada Allah (SWT) dan ketaatan kepada-Nya (SWT). Allah (SWT) berfirman, "Mereka yang bertaubat, yang beribadat kepada-Nya, yang memuji-Nya, yang mengembara demi perjuangan di jalan Allah, yang rukuk dan sujud dalam solat, yang menyuruh kepada kebaikan dan melarang kemungkaran, serta yang menjaga batasan yang ditetapkan Allah (mereka inilah yang bergembira)." [TMQ 9:112] Selain itu, terdapat juga mesyuarat mingguan yang wajib, yang bertujuan mempelajari urusan kaum Muslimin dan menunaikan kewajipan solat Jumaat. Oleh itu, masjid ialah tempat pertemuan dan majlis yang tidak pernah tutup, sama ada pada cuti umum mahupun pada hari-hari lain. Masjid menghimpunkan orang daripada setiap lapisan masyarakat.

The mosque is a jami‘a holding the Jum‘ah prayer, and also a popular council conferences are held daily in the mosque. These are in fact the five prescribed prayers, which are held in congregation and this is a desirable action, and people meet in there united by the love of Allah (swt) and His (swt) obedience. Allah (swt) says, “Those that turn (to Allah) in repentence, those that serve Him, and prase Him, those that wander in devotion to the Cause of Allah, those that bow down and prostrate themselves in prayer, those that enjoin good and forbid the evil, and observe the limits set by Allah (these do rejoice).” [TMQ 9:112] There is also a weekly meeting which is compulsory and designed to study the affairs of the Muslims and perform the obligation of Friday prayer. The mosque is therefore a meeting place and a council which never closes, either on a public holiday or on any other day. The mosque holds people of all walks of life together.

Masjid adalah tempat terbaik untuk berada dan tempat terbaik untuk i‘tikaf. Dalil bahawa mereka yang kerap pergi ke masjid termasuk dalam kalangan orang yang terbaik diambil daripada hadis Rasulullah ﷺ, di mana baginda ﷺ menganjurkan kita untuk mempersaksikan keimanan orang yang kerap pergi ke masjid-masjid. Rasulullah ﷺ bersabda, "Apabila kamu melihat seorang lelaki yang kerap pergi ke masjid, maka saksikanlah bahawa dia seorang mukmin." Baginda ﷺ menjadikan i‘tikaf di masjid-masjid sebagai perkara mandub bagi kita, dan perkara ini telah disebutkan dalam semua kitab hadis dan tiada perbezaan pendapat mengenainya.

The mosque is the best place to be and the best place for i‘tikaf. Evidence about the fact that those who frequently go to the mosque are among the best people is extracted from the hadith of the Messenger of Allah (saw) where he (saw) exhorts us to testify the belief of he who frequently goes to the mosques. The Messenger of Allah (saw) said, “If you see a man going frequently to the mosque, do bear witness that he is a believer.” He (saw) made it mandub for us to perform i‘tikaf in the mosques, and this has been mentioned in all the books of hadith and there is no difference about this.

Para imam hadis yang utama telah bersepakat mengenai apa yang diriwayatkan daripada Sahl bin Sa‘d bahawa beliau menyaksikan Rasulullah ﷺ melaksanakan hukuman mula’anah atau li‘an (sumpah laknat atau dakwaan bersumpah atas perbuatan zina, sama ada dilakukan oleh suami atau isteri), di dalam masjid, antara Hilal bin Umayyah yang menuduh isterinya berzina tanpa mempunyai sebarang bukti. Li‘an merupakan sebahagian daripada kanun jenayah, namun Mazhab Hanafi telah melarang pelaksanaan kanun jenayah di dalam masjid.

The leading Imams of hadith have consented about what has been reported on the authority of Sahl ibn Sa‘d that he witnessed the Messenger of Allah (saw) carrying out the penalty of mula’ana or li‘an (the oath of condemnation or the sworn allegation of adultery committed by either a husband or a wife), in the mosque between Hilal ibn Umayyah who accused his wife of adultery without having any proof. The li‘an is part of the penal code, however, the Hanafi School have forbidden for the penal codes to be executed in the mosques.

Allah (swt) berfirman, "Sesungguhnya rumah pertama yang dibangunkan untuk manusia (untuk beribadat) ialah yang di Bakkah (Makkah)." [TMQ 3:96] Dan Dia (swt) berfirman, "Tidakkah mereka melihat bahawa Kami telah menjadikan (Makkah) sebagai tanah suci yang aman, sedangkan manusia di sekeliling mereka dirampas dari sekitar mereka?" [TMQ 29:67] Dia (swt) juga berfirman, "Dan Kami telah menentukan tempat Rumah (Kaabah) itu untuk Ibrahim, dengan firman: Janganlah engkau mempersekutukan Aku dengan sesuatu pun, dan sucikanlah Rumah-Ku untuk orang-orang yang tawaf, orang-orang yang berdiri, orang-orang yang rukuk dan sujud (dalam solat)." [TMQ 22:26]

Allah (swt) says, “The first House (for worship) appointed for mankind was that at Bakkah (Makkah).” [TMQ 3:96] And He (swt) says, “Do they not see that We made a sanctuary secure, and that mankind is being snatched away from all around them?” [TMQ 29:67] He (swt) also says, “And We gave the site to Ibraheem of the (Sacred) House, saying: Associate not anything (in worship) with Me, and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (in prayer).” [TMQ 22:26]