With an understood of the Mosque in Miami's background, I will move onto my propositions to make it an ideal american mosque.
...Every social entity (every institution of society that involves more than one individual) faces the challenge of defining its leadership. The family, the neighborhood, the city and the various institutions corresponding to each of these social entities face this challenge. A community association for a minority is one such institution.
...For some, leadership implies ultimate level of service, responsibility for fulfilling a trust, or a shared goal. But leadership also carries with it notions of authority, power and control. For many it also brings privilege and prestige. Positions of leadership attract those who desire these things, both positive and negative. Enter the baggage of politics.
...Every social entity has to navigate through the failings of human nature, especially when addressing a problem. The test is whether it can do it without destroying itself. Maybe the destruction of that social entity is the only solution. Maybe a revolution can bring the desired effect. By revolution I mean a drastic change in the social entity coming from outside the entity. It is a viable choice if the means of solving a problem are corrupted. Means of change are said to be a part of MCA’s constitution. So, a study of solutions from within might be a possibility.
...These days, there is talk of membership, votes, and petitions. There is an underlying notion of the democratic rights of members; the idea that no one is above the law.
** - Here's An alternative vision for my mosque:
...I desire a more participatory, interactive, open and spiritual place of prayer; where no authorities exist to hinder an individual’s relationship with the divine; where no one sect, school of fiqh, or movement controls anything.
...The one thing that has kept this mosque from becoming a dominated by any one sectarian group is that it is run by a community association. But this has also been the thing that has kept our mosque from become a place of spirituality.
...It has not become part of a good community center because its leaders lack vision.
...**What is needed is for the mosque to become what the word implies. A masjid, a place for sijda. A place for prayer. Nothing more. All that is needed is a Muazzen who can make the call to prayer at the prayer times. No fulltime imam is needed. Those present for the daily prayers line up, simply nominate the most elder, most learned among them, or most willing, to lead the prayer. It’s a simple tradition. It takes place in most homes or gatherings when people pray in jamat. It works just fine.
...In an earlier study of mosques, I classified types of mosques based on the size of its congregation:
#1- the Jami – a place for the entire community to gather for Friday prayers; #2- the Masjid – a place in a neighborhood to gather for prayer; #3- the Musallah – a place within a larger entity designated for prayer; and #4- the Janamaz – a mat for personal prayer.
...Here’s a new classification of types based on the way they operate:
#1- the community center; #2- the place of refuge from the mundane; and #3- the place for propagation.
...At the moment we have a stand alone Jami mosque that functions as a place for propagation. For the mosque to function as a community center it must have a pious social service minded leadership. For it to be a place of refuge from the mundane it must evoke enough physical and emotional comfort to evoke spiritual awareness, it must have a certain atmosphere that enables a connection to the divine. For it to be a place of propagation that does not become dominated by one group or another, it must become more open, allowing teachers to teach, preachers to preach, and people to speak.
...While there are mosques that are only one of the above, there are others that function beyond, maybe because of some particular local dynamic. To be successful at one can be relatively easy, more than one requires organization skills and better leadership.
...Our local dynamic is that our mosque is run by a community association. Another dynamic is that people think of this mosque as a Jami for this region of South Florida. Yet another dynamic is that people of South Florida desire a community center for area Muslims and this property is centrally located and large enough.
...I think that our masjid needs to become a Musallah within a larger community services center. It can still function as a Jami for all Muslims south of the county line and north of NW 103rd Street. But it should not think of itself as a stand alone Jami mosque with a permanent religious authority. It has the potential to be something else that the community needs.
...A community center on that property would be the fulfillment of the founders of the original association that found this property. The current MCA has failed to achieve the goal. It has devolved into the equivalent of a failed state. The property does not belong to the MCA. If the MCA is allowed to continue, it must go through a tremendous amount of change. Or, it must be replaced with something better organized to succeed. If not, it must be abolished completely and the members and leaders of this minority community should be encouraged to integrate into the larger community. Anything would be better than what exists now and the damage it is causing.
Friday, August 20, 2004
mosque - history in miami
Here’s what I think happened to make the mosque what it is in Miami. A minority immigrant community felt isolated from the mainstream and looked for something to belong to. The causes of these feelings of isolation are debatable. Regardless, many joined a Muslim Students’ Association based out of the local colleges. For them, it was not a religious organization. A small group amongst them was indeed religious and coordinated prayers.
...As the community grew, more prayer space was needed. Eventually a house, then a larger property was bought to function as a mosque for the community. Just because the Association now ran a mosque did not change the nature of the organization nor those who belonged to the organization nor its leadership. It was still that minority immigrant community that desired something to belong to. The only change was the name, Muslim Communities’ Association.
...So what exists then is a community association that runs a mosque. When procedural, operational, or religious situations arise with the mosque a phrase is heard: “This is not how you run a mosque!” Of course, there are various notions of what a mosque should be. Usually the critics are not in agreement on that issue. Usually the critics do not understand the history of the community association. They forget its nature, they complain about excessive “ego” or “politics” or lack of knowledge or commitment to the religion.
...At the same time it is important to not overlook the fact that this association is not the same as it was in the past. Over the years, its regional, ethnic, and religious diversity has been lost. The Caribbean Muslim leaders left to start Nur al Islam in south Broward. Leaders and residents from south Dade left to start Masjid Nur. Most of this happened in the early 90s after a period of major turmoil. You can consider the MCA to be composed of leftovers. Run mostly by Panjabi immigrants who had nowhere else to go.
...As the community grew, more prayer space was needed. Eventually a house, then a larger property was bought to function as a mosque for the community. Just because the Association now ran a mosque did not change the nature of the organization nor those who belonged to the organization nor its leadership. It was still that minority immigrant community that desired something to belong to. The only change was the name, Muslim Communities’ Association.
...So what exists then is a community association that runs a mosque. When procedural, operational, or religious situations arise with the mosque a phrase is heard: “This is not how you run a mosque!” Of course, there are various notions of what a mosque should be. Usually the critics are not in agreement on that issue. Usually the critics do not understand the history of the community association. They forget its nature, they complain about excessive “ego” or “politics” or lack of knowledge or commitment to the religion.
...At the same time it is important to not overlook the fact that this association is not the same as it was in the past. Over the years, its regional, ethnic, and religious diversity has been lost. The Caribbean Muslim leaders left to start Nur al Islam in south Broward. Leaders and residents from south Dade left to start Masjid Nur. Most of this happened in the early 90s after a period of major turmoil. You can consider the MCA to be composed of leftovers. Run mostly by Panjabi immigrants who had nowhere else to go.
the mosque - a place of refuge
Islamic Movement folk have wanted their interpretation of Islam as well as the primary institution of Islam, the mosque, to become the center of the state as they believe it was at the time of the Prophet.
...In old world Muslim communities, mosques had evolved into spiritual and religious realms. They became places of refuge; places to find solitude; places to glorify the Divine. Once a week they also became a place of reminder and awareness. Educational activities shifted to Madrasas and universities. Political activities shifted to the Dar al Imara. Social services shifted into institutions of their own. Hospitals, Inns, Soup kitchens, etc.
...But here in the new world, there is a revivalists dream. A chance to revive an imaginary idealized past. A chance to make the mosque more. A place where political, social, and cultural events take place right alongside the spiritual and religious.
...There should be no more doubt about it. There is undeniable proof that part of that dream has come true. The mosque in Miami is the center of the community. But the revivalists don’t seem to be around to celebrate. Why? The fulfillment of this dream is not because of the success of any of their programs. It is because of immigrant and minority dynamics of life in Miami.
...But is this what Muslims in Miami really need? Will the baggage that comes with politics and the inevitable halal/haram conflicts over cultural events undermine the role of the mosque as a place of solitude and prayer? Will we need a new place of refuge?
...In old world Muslim communities, mosques had evolved into spiritual and religious realms. They became places of refuge; places to find solitude; places to glorify the Divine. Once a week they also became a place of reminder and awareness. Educational activities shifted to Madrasas and universities. Political activities shifted to the Dar al Imara. Social services shifted into institutions of their own. Hospitals, Inns, Soup kitchens, etc.
...But here in the new world, there is a revivalists dream. A chance to revive an imaginary idealized past. A chance to make the mosque more. A place where political, social, and cultural events take place right alongside the spiritual and religious.
...There should be no more doubt about it. There is undeniable proof that part of that dream has come true. The mosque in Miami is the center of the community. But the revivalists don’t seem to be around to celebrate. Why? The fulfillment of this dream is not because of the success of any of their programs. It is because of immigrant and minority dynamics of life in Miami.
...But is this what Muslims in Miami really need? Will the baggage that comes with politics and the inevitable halal/haram conflicts over cultural events undermine the role of the mosque as a place of solitude and prayer? Will we need a new place of refuge?
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