Baadhi ya watu siku hizi wana dhana kwamba msikiti upo kwa ajili ya kuswali tu, na kwamba shughuli nyingine hazipaswi kuruhusiwa msikitini. Yeyote anayezungumzia masuala ya kisasa yanayohusu misikiti, kama ufisadi wa kisiasa wa watawala wa Kiislamu, au masuala yanayohusiana na uchumi au mfumo wa kijamii wa Uislamu, hudharauliwa na kuzuiwa. Mabango ya matangazo yanayopiga marufuku mikutano inayojadili mambo ya Waislamu yamewekwa katika misikiti mingi.

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.

Zaidi ya hayo, baadhi ya Waislamu wamefikia hata kuandika katiba si tu za kuzuia mijadala msikitini, bali pia za kuwazuia Waislamu wa mataifa fulani wasiingie katika kamati za misikiti. Hili hasa linahusu ulimwengu wa Magharibi, ambako misikiti kwa kawaida huendeshwa na kundi la watu binafsi.

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.

Mazoea haya yote yamekatazwa katika Uislamu. Asili yenyewe ya msikiti inaamuru kwamba uwe kitovu cha mambo ya Waislamu. Zaidi ya hayo, Sharia ya Kiislamu imeamua kwamba msikiti unatarajiwa kutekeleza majukumu muhimu katika jamii ya Waislamu, na wanazuoni wa kale wamejitolea sehemu kubwa katika vitabu vya fiqhi ya Kiislamu wakieleza majukumu haya, ambayo yatakuwa wazi zaidi kadiri kazi ambazo msikiti unatarajiwa kuwa kitovu chake zinavyochunguzwa kwa kina hapa chini.

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.

Msikiti ni makao makuu ya uongozi mkuu wa Dola ya Kiislamu. Pia ni kituo ambacho mambo ya Dola yanaendeshwa, kwa sababu Mjumbe wa Allah (saw) alikuwa akikutana na wajumbe, akitia saini mikataba, akiwahukumu wanaogombana, na mengineyo. Khalifa, yaani kiongozi wa Dola ya Kiislamu, alikuwa akieleza sera na mbinu zake, akizungumza na kujadiliana moja kwa moja na raia wake bila woga msikitini. Hotuba ya Khalifa Abu Bakr aliyoitoa msikitini wa Mjumbe wa Allah (saw), mara baada ya kupewa bay‘ah, huenda imeingia katika historia kuwa hotuba fupi zaidi ya kisiasa iliyowahi kutolewa na mtawala. Abu Bakr alisema: "Enyi watu! Nimepewa mamlaka juu yenu, lakini mimi si bora kuliko nyinyi. Nikitenda mema, nisaidieni, na nikikosea, nirekebisheni. Ukweli ni uaminifu, na uongo ni khiyana. Mnyonge miongoni mwenu atakuwa mwenye nguvu machoni mwangu mpaka nimpatie haki yake, Allah akipenda; na mwenye nguvu miongoni mwenu atakuwa mnyonge machoni mwangu mpaka nimnyang'anye haki kutoka kwake. Watu wasipopigana jihadi katika njia ya Allah, Allah atawapiga kwa udhalilifu. Uovu haujawahi kuenea kwa watu isipokuwa Allah huwaletea msiba wote. Nitiini mimi mradi ninamtii Allah na Mjumbe wake, na nikiwaasi wao, hamna wajibu wa kunitii. Allah anisamehe mimi na awasamehe nyinyi."

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.”

Msikiti unachukuliwa kuwa kituo muhimu cha habari za Kiislamu, kwa kuwa ni eneo la maisha ya kisiasa, kijamii, kitamaduni na kiibada. Habari zote muhimu zinazohusu masuala nyeti hutangazwa msikitini, na pia huhakikisha mawasiliano ya moja kwa moja kati ya mbebaji wa Ujumbe na mpokeaji wake. Inachukuliwa kuwa mojawapo ya njia zenye ufanisi na mafanikio makubwa zaidi za da‘wah na habari. Adhaan, kwa mfano, ni habari kuhusu wakati wa sala, na wakati huo huo ni njia ya kuhamasisha kwa ajili ya Uislamu na kueneza kwake. Mimbari pia ni mahali pa habari kuhusu kampeni, na juu yake kanuni za kampeni hufafanuliwa na sheria zake hutangazwa. Sala pia ni njia nyingine dhahiri ya kutoa habari, hasa sala ya jamaa; halaqa za kusoma Qur’an na fiqh, mikutano na makongamano vinachukuliwa kuwa njia zenye mafanikio za kufikisha habari kuhusu Uislamu.

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.

Mtume wa Allah ﷺ alitumia msikiti kama mahali pa ibada, kama kituo cha kupata habari, kama sehemu ya kukutania kwa Waislamu ambako walifanya swala zao, kwa ajili ya masomo, kwa ajili ya mashauriano na kwa ajili ya kuwafunza mujahidina. Maandalizi ya vifaa na mipango ya Jihadi, pamoja na mikakati ya kampeni, pia vilifanyika msikitini.

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.

Msikiti ulikuwa mahali ambapo mahakimu walikusanyika kutatua mizozo na kuchunguza malalamiko. Kuna dalili nyingi zinazothibitisha hili, na hakuna tofauti ya maoni miongoni mwa Madhehebu mbalimbali kuhusu jambo hili.

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.

Msikiti hufundisha misingi ya 'aqeedah, ibada na hukumu za Shari'ah katika aina zake zote, za kisiasa, kiuchumi, kijamii, kimahakama na nyinginezo. Sera yake inategemea Kitabu na Sunnah kwa lengo la kujenga na kuwaelimisha watu wa Kiislamu kupitia halaqa za masomo, midahalo na makongamano. Katika mikutano kama hiyo, rehema huwazunguka, rehema ya Allah (SWT) huwateremkia, na malaika huwazunguka. Msikiti ni chuo kikuu kinachowakaribisha kila mtu, mchana au usiku, kiangazi au kipupwe, bila kuhitaji fomu ya maombi wala ruhusa, na hakuna anayefukuzwa, awe mdogo au mzee, mwanamume au mwanamke, Mwislamu au asiye Mwislamu, mweusi au mzungu, Mwarabu au asiye Mwarabu.

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.

Kuingia msikitini hakuhitaji malipo yoyote, bima wala ruhusa yoyote. Hakuna vikwazo wala vizuizi, na msikiti hauwatofautishi mtu wa kawaida na mwanachuoni, wala mtawala na raia.

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.

Usimamizi wa misikiti ungechukuliwa na Mkurugenzi wa Idara ya Habari na Utamaduni, ambaye angeteuliwa na Khalifa mara tu kile kinachojulikana leo kama 'Wizara ya Elimu na Sanaa' au 'Wizara ya Habari na Sanaa' katika nchi za Kiislamu kitakapovunjwa, kwa kuwa hazina lolote isipokuwa mitazamo ya kidunia kuhusu maisha. Mbali na majukumu yake kama Mkurugenzi wa Habari na Utamaduni, mtu huyo aliyeteuliwa angekuwa na jukumu la kutoa maktaba za umma katika misikiti, vyuo na masoko.

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 na al-Hakim walinukuu hadithi kwa mamlaka ya ‘A’isha, aliyesema, “Mtume wa Allah ﷺ alikuwa akimwekea Hassan mimbari msikitini ambayo kutoka hapo alikuwa akiwadhihaki makafiri.” Imesimuliwa na Hassan ibn Thabit al-Ansari, “Nilimwuliza Abu Hurayrah: Kwa Allah! Niambie ukweli kama ulimsikia Nabii ﷺ akisema, ‘Ewe Hassan! Jibu kwa niaba ya Mtume wa Allah ﷺ. Ewe Allah! Msaidie kwa Al-Quds’. Abu Hurayrah akasema, ‘Ndiyo’.” Imam Ahmad alinukuu kwa mamlaka ya Jabir ibn Samra, aliyesema, “Nilishuhudia Mtume wa Allah ﷺ zaidi ya mara moja akiwa ameketi msikitini, na Maswahaba zake walikuwa wakikumbuka mashairi na mambo ya enzi za jahiliyyah; yeye ﷺ wakati mwingine alikuwa akishiriki nao tabasamu.” Al-Tirmidhi pia alinukuu kwa mamlaka ya Jabir ibn Samra, aliyesema, “Niliketi na Mtume wa Allah ﷺ zaidi ya mara moja, Maswahaba zake walikuwa wakisoma mashairi na kukumbuka mambo ya enzi za jahiliyyah; yeye ﷺ alikuwa kimya, na wakati mwingine alikuwa akishiriki nao tabasamu.”

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 aliripoti kwamba Abu Hurayrah alisema, "Mtume ﷺ alituma baadhi ya wapanda farasi kuelekea Najd, nao wakamleta mtu aliyeitwa Thumama bin Uthal kutoka Banu Hanifah (kama mateka wa vita). Wakamfunga kwenye moja ya nguzo za msikiti. Mtume ﷺ alikuja akawaamuru wamfungue."

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.

Alienda (Thamama) hadi shamba la mitende karibu na msikiti, akaoga, kisha akaingia tena msikitini na kusema: "Nashuhudia kwamba hakuna mwabudiwa wa haki isipokuwa Allah, na Muhammad ﷺ ni Mtume wa Allah (yaani, amesilimu)."

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)’.”

Imethibitishwa katika Sahih Bukhari kwamba Mtume wa Allah ﷺ alitandaza na kugawanya msikitini mali zilizotoka 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 alipokea kutoka kwa Aisha kwamba alisema: "Sa'd bin Mu'adh alijeruhiwa katika vita vya Khandaq, akipigwa na mtu kutoka Quraysh aliyeitwa Habban bin Arqa katika mshipa wa mkono wa kati, na Mtume ﷺ alisimamisha hema msikitini kwa ajili ya Mu'adh ili awe karibu naye na amtembelee. Jeraha lake lilikuwa likitoka damu nyingi, kisha alifariki baada ya kukaa mwezi mmoja katika hema hilo." Katika hadithi hii kuna dalili kwamba inaruhusiwa kulala msikitini, na kwamba mgonjwa auguzwe humo hata kama mgonjwa amejeruhiwa vibaya.

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 alisimulia kwamba Mtume wa Mwenyezi Mungu ﷺ alitenga kona moja ya msikiti kuwa makazi ya masikini waliojulikana kama watu wa al-Suffah. Bukhari alisimulia kwamba ‘Abdullah ibn ‘Umar alikuwa akilala msikitini kwa Mtume wa Mwenyezi Mungu ﷺ alipokuwa bado mdogo.

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 ibn Tamim ameripoti kutoka kwa mjomba wake kwamba alimwona Mtume wa Allah ﷺ

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

kulala chini msikitini. (Imekubaliwa). Ahmad, al-Nisa'i na Abu Dawud wameeleza kwa mapokezi ya ‘Abdullah bin ‘Umar kwamba alisema: "Wakati wa uhai wa Mtume 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)

…tulikuwa tukilala msikitini na kufanya usingizi wa mchana tulipokuwa vijana.” Bukhari pia alitoa hadithi inayosema kwamba Mjumbe wa Allah ﷺ alikuja msikitini wakati 'Ali alikuwa amelala humo, nguo yake ikaanguka kando yake na kufunikwa na vumbi; Mjumbe wa Allah ﷺ alilifuta vumbi hilo na kumwambia 'Ali, “Amka Abu Turab (baba wa vumbi).” Kutokana na matini hizi tunapata kujua kwamba Mjumbe wa Allah ﷺ na Maswahaba walikuwa wakipumzika na kulala msikitini.

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 na Muslim walipokea kwa mapokezi ya Abu Hurayrah kwamba Mjumbe wa Allah ﷺ alisema: “Yeyote anayekwenda msikitini mara kwa mara, Allah atamwandalia cheo cha robo mbinguni kila anapokwenda na kurudi.” Ahmad, al-Tirmidhi na Ibn Maja walipokea kwa mapokezi ya Ibn Sa‘id kwamba Mjumbe wa Allah ﷺ alisema: “Ukimwona mtu anayekwenda mara kwa mara misikitini, shuhudia kwamba yeye ni mwamini.” Muslim alipokea kwa mapokezi ya Abu Hurayrah kwamba Mjumbe wa Allah ﷺ alisema: “Yeyote aliyejitakasa nyumbani kwake kisha akatembea hadi mojawapo ya nyumba za Allah ili kutekeleza moja ya amri za Allah, kila hatua yake itafuta dhambi moja, na nyingine itaongeza thawabu zake.”

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.”

Ibn Majah alisimulia kwamba ‘Abdullah ibn al-Harith alisema, “Tulikuwa tukila mkate na nyama msikitini wakati wa uhai wa Mjumbe wa Allah ﷺ.” Bukhari pia alisimulia katika Sahih yake kwamba watu wa al-Suffah waliishi msikitini, na hivyo ilikuwa lazima pia wakule humo.

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 na Muslim wamesimulia kwamba ‘Aisha alisema, “Mtume wa Allah ﷺ alikuwa akinifunika wakati nikiwatazama Waabyssinia wakicheza kwa mikuki msikitini.” ‘Aisha pia ameeleza, “Msichana mweusi aliyekuwa akiishi katika chumba kidogo msikitini alikuwa akija kuzungumza nami, na kila alipoketi alikuwa akisoma beti za ushairi.” Hadithi hii inaonyesha kwamba inaruhusiwa kulala na kupumzika msikitini. Muslim amesimulia kwamba Jabir ibn Samra alisema, “Mtume wa Allah ﷺ hakuwa akiinuka kutoka mahali aliposwali sala ya alfajiri hadi jua lichomoze, na lilipochomoza ndipo alipoinuka ﷺ.” Pia alisema, “Walikuwa wakizungumza na kukumbuka zama za jahiliyya, wakicheka, naye ﷺ alikuwa akitabasamu.”

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 na al-Nisa'i wamepokea kutoka kwenye hadithi ya Abu Hazim Salman al-Ashja'i kwamba Mtume wa Allah ﷺ ameruhusu mtu mhitaji kuomba msaada msikitini. Abu Dawud pia amejumuisha katika kazi zake sura maalum iitwayo 'Sura ya Mas'ala (ombi) msikitini'. 'Abd al-Rahman ibn Abu Bakr ameripoti kwamba Mtume ﷺ alisema, "Je, kuna yeyote miongoni mwenu aliyemlisha mtu mhitaji leo?" Abu Bakr alisema, "Niliingia msikitini nikamwona mtu humo akiomba, na 'Abd al-Rahman alikuwa na kipande cha mkate mkononi mwake, hivyo nikakichukua nikampa."

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.”

Bukhari na Muslim, miongoni mwa wengine, wameripoti kwamba Mtume wa Allah ﷺ aliwashauri watu msikitini kuhusu tukio la Ifk.

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

Sala zilizoagizwa hufanyika msikitini, na kutoka humo ndipo huanzishwa mwito wa kumwendea Allah. Msikiti ni kituo kikubwa cha utamaduni ambapo wanazuoni wenye elimu huendesha halaqa za masomo, mijadala na mihadhara kuhusu elimu za Qur'ani, hadithi, fiqhi na lugha ya Kiarabu. Msikiti si kampuni yenye dhima ndogo wala kampuni ya umma, wala si chama au shirika la hisani, wala si ardhi ambayo ibada zimefungiwa kwa watu fulani, kwa kuwa dunia yote ni msikiti. Kwa hiyo, tunapaswa kufanya kazi kwa msingi huu, ili dini ya Allah (SWT) itawale dunia yote, jina Lake (SWT) likumbukwe daima, na dini Yake (SWT) isimame juu zaidi.

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.

Msikiti ni jami‘a inayofanya Swala ya Ijumaa, na pia ni baraza la wananchi ambapo mikutano hufanyika kila siku msikitini. Hizi ni kwa kweli swala tano za lazima, ambazo hufanyika kwa jamaa, na hilo ni jambo linalopendekezwa. Watu hukutana humo wakiunganishwa na mapenzi ya Allah (SWT) na utii Kwake (SWT). Allah (SWT) anasema: “Wale wanaotubia, wale wanaomwabudu, wanaomsifu, wale wanaosafiri kwa ajili ya Dini ya Allah, wale wanaorukuu na kusujudu katika Swala, wale wanaoamrisha mema na kukataza maovu, na wanaozingatia mipaka iliyowekwa na Allah (hawa ndio wanaofurahi).” [TMQ 9:112] Pia kuna kikao cha kila wiki ambacho ni wajibu, kilichoandaliwa kwa ajili ya kujifunza mambo ya Waislamu na kutekeleza wajibu wa Swala ya Ijumaa. Msikiti kwa hiyo ni mahali pa mikutano na baraza ambalo halifungwi kamwe, iwe ni siku ya sikukuu ya umma au siku nyingine yoyote. Msikiti huwaunganisha watu wa kila tabaka la maisha.

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.

Msikiti ndio mahali pazuri zaidi pa kuwepo, na ndio mahali pazuri zaidi pa i‘tikaf. Ushahidi kwamba wale wanaoenda msikitini mara kwa mara ni miongoni mwa watu bora unapatikana katika hadithi ya Mjumbe wa Allah ﷺ, ambapo anatuhimiza tushuhudie imani ya yule anayeenda misikitini mara kwa mara. Mjumbe wa Allah ﷺ alisema: “Ukimwona mtu anayeenda msikitini mara kwa mara, basi shuhudia kwamba ni mwumini.” Yeye ﷺ ameifanya i‘tikaf msikitini kuwa jambo la mandub kwetu, na hili limetajwa katika vitabu vyote vya hadithi, na hakuna tofauti kuhusu hili.

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.

Maimamu wakuu wa hadith wamekubaliana juu ya kile kilichopokewa kwa mapokezi ya Sahl bin Sa‘d kwamba alishuhudia Mtume wa Allah ﷺ akitekeleza adhabu ya mula’ana au li‘an (kiapo cha laana au kiapo cha kumtuhumu zinaa, kinachofanywa na mume au mke), msikitini, kati ya Hilal bin Umayyah aliyemtuhumu mkewe kwa zinaa bila kuwa na ushahidi wowote. Li‘an ni sehemu ya sheria ya adhabu; hata hivyo, madhehebu ya Hanafi wamekataza adhabu za kisheria kutekelezwa msikitini.

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) anasema, “Nyumba ya kwanza iliyowekwa kwa ajili ya watu ni ile iliyo Bakkah (Makkah).” [TMQ 3:96] Na Yeye (SWT) anasema, “Je, hawaoni kwamba Sisi tulifanya Haram kuwa mahali salama, na watu wanachukuliwa kutoka kila upande wao?” [TMQ 29:67] Pia Yeye (SWT) anasema, “Na Tulimpa Ibrahim mahali pa Nyumba (Tukufu), tukisema: Usimshirikishe Mimi na chochote, na itakase Nyumba Yangu kwa wale wanaozunguka, au wanaosimama, au wanaorukuu, au wanaosujudu (katika Swala).” [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]