In the new phase of the mosque’s existence, which was marked by a partial institutional decentralization, there came about three patterns in the mosque’s relationship with the newly modeled social, political, educational and religious institutions. Those three patterns were as follows.
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Alongside the phenomena of rapid urbanization, madrasahs and Sufism, the problem of escalating socio-political and religious schism in the Muslim nation likewise contributed significantly to the institutional decentralization in Islam. As a severe trial from Allah for the followers of the last Messenger, Muhammad (pbuh), schism arrived at the Muslim scene following the assassination of the third rightly guided caliph, Uthman b. Affan, in 36 AH / 656 AC, and it never departed ever since. After the unavoidable institutional decentralization, political and religious schism among Muslims was brought to another level of mutual confrontational theorization, functioning and propaganda. However, at times when mosques played their unified and centralized roles as solid community centers, things somewhat were kept under control. Indeed, the unity of Muslims could have been fostered way more easily under institutional centralization rather than under institutional decentralization. Even the most off-putting elements of the emergence of various sects and innocent madhhabs, Muslimmainstream schools of law or fiqh(jurisprudence), did not really start to materialize and did not become more and more pronounced until the institutional decentralization in question came to pass. This however by no means implies that the institutional decentralization caused the emergence of sects and the repulsive elements of madhhabs. Rather, it means that the latter, having been caused by other both internal and external factors, hit upon some fertile ground in the former for its proliferation and sustenance, spurring and accelerating in the process the on-going institutional decentralization. It was then that the proponents of different sects and madhhabs embarked on hewing some social and educational institutions and establishments, like madrasahs and bookshops, for example, so as to promote a sect or a madhhab, or certain sects and madhhabs. Even some mosques were built and fully utilized, as were the private houses of some notables, for the purpose. Thus, a favorable climate for some unwarranted intellectual and religious squabbles, lethargy, fanaticism and bigotry was created, and as the time passed, the situation steadily worsened.Read more: Institutional Decentralization in the History of Islamic Cities: The Role of Political and...
There is no doubt that the Holy Koran, the Moslems' constitution, has tackled every matter in our life regardless how small or large. A thorough look from a building technology point of view, would notice that many verses of Koran have dealt with building materials, techniques and even structural systems. Some Architectural researches have employed Koran and Sonna to develop a theory and criteria of housing design and city planning from islamic perspective (1). However, the building technology signals in Koran haven't been discussed, which this study would try to shed some light on such divine knowledge.Read more: Building Technology In The Holy Koran