where the strong mingled with the weak, the wealthy with the poor, and the learned with the uninformed, so that those deprived of such gifts might acquire them from the brothers whom Allah had favored with knowledge, strength, wealth, and sound judgment.

Second: the mosque functioned as a university of scholarship. Lessons were delivered there and study circles convened; jurists, linguists, social scholars, preachers, counselors, and spiritual mentors all taught beneath its roof. From such a setting the student emerged a pious, refined scholar, carrying sacred knowledge and adorned with Islamic conduct—having mastered the sharia, absorbed the haqiqah (inner reality), and walked the tariqah (spiritual path).

Third: in the mosque the banners of jihad were unfurled, commanders appointed, armies outfitted, and the news of conquests and victories announced to the Muslims from the very pulpits.

Fourth: the mosque was everything in Muslim life, for their existence rested on religion and all their affairs were governed by the rulings of Islam. When, however, they separated Islam from daily life—restricting it to acts of worship and excluding it from society and politics—the mosque’s standing weakened, its rank was belittled, and only the class deprived of prestige, wealth, and modern learning continued to cling to it. That class, now of little influence in intellectual circles, itself became weak and marginalized.

Thus the Muslims’ estrangement from the mosque, their disregard for its mission, and their abandonment of its role are what diminished their worth, lowered their standing, and divided them, leaving them powerless. If they seek honor and aspire to leadership, let them restore the mosque to its mission and give it due care, for the latter part of this community will only be set right by what set right its first. Allah is the ultimate goal, and He is the One whose help is sought.