Controlling the mosques
Controlling the mosques
by Ghazi Hamad
AS MOSQUES in the Palestinian territories play a more and more significant role in Palestinian society, controversy has arisen regarding who controls them, leaving some fearing that the sanctity of the mosques is becoming corrupted.
According to a study conducted by independent researcher Nasser Aleiwa, Hamas controls 46 percent of the mosques in the Gaza Strip while the Islamic Jihad’s control does not exceed three percent. The Islamic Waqf has control over about 19 percent. Aleiwa clarifies that here the concept of control is not one of “official control,” but is instead defined by the intensity and frequency of activities and events sponsored by a certain group that take place inside a mosque.
Such activities include the relief work these mosques conduct in cooperation with charitable societies to offer assistance to needy neighborhoods. Donations are also collected from worshippers and more affluent residents of the area and distributed among the less fortunate. Sometimes donations are collected to help young men planning to get married or given to couples in order to help pay for costly fertility treatment.
The social function of the mosque is the same whether in the Gaza Strip or the West Bank. Mosques also hold vocational courses, namely computer and language classes. Lecturer in economics at the Islamic University Dr. Ala’ Eddin Rafati says mosques can also “spread the culture of development and reaffirm the necessity of improving the conditions of Muslims.”
Aleiwa says the construction of mosques in the Gaza Strip since the ’90s has greatly increased, with the attendance of worshippers rising by 200 percent. He attributes this to the increased activity and influence of Hamas.
Some analysts say mosques have recently been transformed into a haven for political recruitment and are witnessing power struggles between Islamic factions, generating a host of problems and factional disputes, and questions regarding the role of the mosque.
In a June 3 article in Al Ayyam, columnist Ashraf Ajrami writes, “At a time when there is an elected Palestinian Authority, it is not logical for mosques in the Palestinian territories to act as a parallel or alternative authority. At present, the mosque has become headquarters for political parties and religious movements.”
Ajrami adds, “What is most dangerous is that instead of the mosque being a place that unites and unifies people, it has turned into a place of conflict, one that provokes internal strife as well as social and political extremist disputes. The mosque has become a battleground between some forces vying for control, given the power and influence enjoyed by mosques.”
Independent researcher and columnist Tayseer Muheisen says, “Although in the context of the Islamic experience, mosques have taken on diverse roles in running the affairs of a country in addition to religious ones, it is incorrect to say that these roles are absolute because social, political, economic, and other changes have given mosques a number of duties and functions [that change with the tide of society].”
However, leaders in Hamas claim that the role of the mosque should remain firm. They believe they cannot separate religion from politics or isolate mosques from social affairs. Salem Salameh, a leading Hamas figure and president of the Palestine scholars’ league says, “The role that mosques play at the social level helps breed an educated and cultured society.”
In a research paper presented to the Ministry of Waqf and Religious Affairs at a conference on religious sermons held last May, Dr. Taher Lulu wrote, “The mosque plays an important role in the lives of Muslims. It is the school that brings together all meanings of life -- it is the house of worship and the light of knowledge and it is the place where the forces of jihad meet and where the nation is defended.”
Some say the mosque is a place to remedy all the problems and issues of the nation. Dr. Ismail Radwan, professor at the Islamic University says, “The mosque plays a central role in fighting poverty and unemployment,” adding that mosques also participate in holding study groups for students.
But as Aleiwa points out, “Political groups and movements have not stopped trying to employ mosques in the service and promotion of their politics. The state or the political authority is considered one of the main parties that try to factionalize mosques and subject them to their political conditions.” He adds, “What is attention-worthy and reflects the complexity of the situation are attempts by secular or neutral movements to exercise influence over some mosques to integrate them into their political feudal system.”
“These people [secularists] have realized the effective role of mosques in [terms of] reform and change,” says Salameh. “That is why they now want to have a presence in mosques and keep them under the authority of the PA.”
Aleiwa sees another dangerous phenomenon in groups struggling to impose control and influence over the largest possible number of mosques. He says the level of intensity of these power struggles rise and fall with that of the competition between the various political factions.
And while the Ministry of Waqf and Religious Affairs sees itself as the sole legitimate party mandated to control the mosques, others are calling for the establishment of a new religious authority to counter the confusion and lack of discipline inside mosques. This new authority would be responsible for organizing the duties of the mosques and holding them accountable for their activities.
Some analysts says this new “mosque authority” must be founded on a basis of independence, so that it will take on a leadership rather than subordinate role and be a tool to unite rather than divide. However, for this to happen, political factions must no longer have direct control in the mosques.
Salameh says, “The clash between factions, the Islamic movements in particular, for the control over the mosques is detestable because such power struggles should remain outside the walls of the mosques.”
He adds, “Confining the role of mosques to only prayer is an injustice to Gods’ house of worship, and is an injustice to Muslims who want their mosques to be for knowledge, enlightenment, culture, sports, social events, and other purposes. As for the accusation that these activities are conducted for political or recruitment purposes, this is not true nor is it acceptable.”
Muheisen says, “The mosque, with its principle spiritual function does not coincide with the concept of diversity and hence with competition. If it is not possible to separate between politics and religion, given recent history and experience, then this should be regulated without disregarding this historical dimension or fusing religion and everyday affairs.” -Published June 29, 2005©Palestine Report
by Ghazi Hamad
AS MOSQUES in the Palestinian territories play a more and more significant role in Palestinian society, controversy has arisen regarding who controls them, leaving some fearing that the sanctity of the mosques is becoming corrupted.
According to a study conducted by independent researcher Nasser Aleiwa, Hamas controls 46 percent of the mosques in the Gaza Strip while the Islamic Jihad’s control does not exceed three percent. The Islamic Waqf has control over about 19 percent. Aleiwa clarifies that here the concept of control is not one of “official control,” but is instead defined by the intensity and frequency of activities and events sponsored by a certain group that take place inside a mosque.
Such activities include the relief work these mosques conduct in cooperation with charitable societies to offer assistance to needy neighborhoods. Donations are also collected from worshippers and more affluent residents of the area and distributed among the less fortunate. Sometimes donations are collected to help young men planning to get married or given to couples in order to help pay for costly fertility treatment.
The social function of the mosque is the same whether in the Gaza Strip or the West Bank. Mosques also hold vocational courses, namely computer and language classes. Lecturer in economics at the Islamic University Dr. Ala’ Eddin Rafati says mosques can also “spread the culture of development and reaffirm the necessity of improving the conditions of Muslims.”
Aleiwa says the construction of mosques in the Gaza Strip since the ’90s has greatly increased, with the attendance of worshippers rising by 200 percent. He attributes this to the increased activity and influence of Hamas.
Some analysts say mosques have recently been transformed into a haven for political recruitment and are witnessing power struggles between Islamic factions, generating a host of problems and factional disputes, and questions regarding the role of the mosque.
In a June 3 article in Al Ayyam, columnist Ashraf Ajrami writes, “At a time when there is an elected Palestinian Authority, it is not logical for mosques in the Palestinian territories to act as a parallel or alternative authority. At present, the mosque has become headquarters for political parties and religious movements.”
Ajrami adds, “What is most dangerous is that instead of the mosque being a place that unites and unifies people, it has turned into a place of conflict, one that provokes internal strife as well as social and political extremist disputes. The mosque has become a battleground between some forces vying for control, given the power and influence enjoyed by mosques.”
Independent researcher and columnist Tayseer Muheisen says, “Although in the context of the Islamic experience, mosques have taken on diverse roles in running the affairs of a country in addition to religious ones, it is incorrect to say that these roles are absolute because social, political, economic, and other changes have given mosques a number of duties and functions [that change with the tide of society].”
However, leaders in Hamas claim that the role of the mosque should remain firm. They believe they cannot separate religion from politics or isolate mosques from social affairs. Salem Salameh, a leading Hamas figure and president of the Palestine scholars’ league says, “The role that mosques play at the social level helps breed an educated and cultured society.”
In a research paper presented to the Ministry of Waqf and Religious Affairs at a conference on religious sermons held last May, Dr. Taher Lulu wrote, “The mosque plays an important role in the lives of Muslims. It is the school that brings together all meanings of life -- it is the house of worship and the light of knowledge and it is the place where the forces of jihad meet and where the nation is defended.”
Some say the mosque is a place to remedy all the problems and issues of the nation. Dr. Ismail Radwan, professor at the Islamic University says, “The mosque plays a central role in fighting poverty and unemployment,” adding that mosques also participate in holding study groups for students.
But as Aleiwa points out, “Political groups and movements have not stopped trying to employ mosques in the service and promotion of their politics. The state or the political authority is considered one of the main parties that try to factionalize mosques and subject them to their political conditions.” He adds, “What is attention-worthy and reflects the complexity of the situation are attempts by secular or neutral movements to exercise influence over some mosques to integrate them into their political feudal system.”
“These people [secularists] have realized the effective role of mosques in [terms of] reform and change,” says Salameh. “That is why they now want to have a presence in mosques and keep them under the authority of the PA.”
Aleiwa sees another dangerous phenomenon in groups struggling to impose control and influence over the largest possible number of mosques. He says the level of intensity of these power struggles rise and fall with that of the competition between the various political factions.
And while the Ministry of Waqf and Religious Affairs sees itself as the sole legitimate party mandated to control the mosques, others are calling for the establishment of a new religious authority to counter the confusion and lack of discipline inside mosques. This new authority would be responsible for organizing the duties of the mosques and holding them accountable for their activities.
Some analysts says this new “mosque authority” must be founded on a basis of independence, so that it will take on a leadership rather than subordinate role and be a tool to unite rather than divide. However, for this to happen, political factions must no longer have direct control in the mosques.
Salameh says, “The clash between factions, the Islamic movements in particular, for the control over the mosques is detestable because such power struggles should remain outside the walls of the mosques.”
He adds, “Confining the role of mosques to only prayer is an injustice to Gods’ house of worship, and is an injustice to Muslims who want their mosques to be for knowledge, enlightenment, culture, sports, social events, and other purposes. As for the accusation that these activities are conducted for political or recruitment purposes, this is not true nor is it acceptable.”
Muheisen says, “The mosque, with its principle spiritual function does not coincide with the concept of diversity and hence with competition. If it is not possible to separate between politics and religion, given recent history and experience, then this should be regulated without disregarding this historical dimension or fusing religion and everyday affairs.” -Published June 29, 2005©Palestine Report
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