Islamic Center of Washington
The Islamic Center of Washington
Basic information
Location	Washington,  United States
Geographic coordinates	Coordinates: 38°55′1″N 77°3′25″W / 38.91694°N 77.05694°W / 38.91694; -77.05694
Affiliation	Islam
Website	www.theislamiccenter.com/
Architectural description
Architectural type	Mosque
Completed	1957
Specifications
Minaret(s)	1
Minaret height	160 feet[1]

The Islamic Center of Washington is a mosque and Islamic cultural center in Washington, D.C., United States. It is located on Embassy Row on Massachusetts Avenue just east of the bridge over Rock Creek. When it opened in 1957 it was the largest Muslim place of worship in the Western Hemisphere. Some 6000 people attend prayers there each Friday.

The center was originally conceived in 1944 when the Turkish ambassador Münir Ertegün died and there was no mosque in which to hold his funeral. The Washington diplomatic community played a leading role in the effort to have a mosque constructed. Support came from most of the Islamic nations of the world which donated funds,^{[citation needed]} decorations, and craftsmen to the project. Support for the project also came from the American-Muslim community. The site was purchased in 1946 and the cornerstone was laid on January 11, 1949. The building was designed by Italian architect Mario Rossi and was dedicated on June 28, 1957 with President Dwight D. Eisenhower in attendance. The main prayer hall of the center is covered by Persian carpets dedicated by the late Shah of Iran.^[2] The center continues to be controlled by a board of governors made up of various ambassadors. Around the building are arrayed the flags of the Islamic nations of the world.

The mosque has been visited by many high profile dignitaries, including several presidents. The highest profile visit was by President George W. Bush on September 17, 2001, only days after the attacks of September 11.^[3] On national television, Bush quoted from the Qur'an and worked to assure Americans that the vast majority of Muslims are peaceful.^{[citation needed]}

In addition to the mosque, the center contains a library and classrooms where courses on Islam and the Arabic language are taught.

The mosque was one of three buildings taken over in the 1977 Hanafi Siege. Muslim gunmen holding hostages made several demands, including the demand that the movie Mohammad, Messenger of God be destroyed because they considered it sacrilegious."^[4]

See also[link]

• Islamic architecture
• Islamic art
• List of mosques
• Islam in the United States

External links[link]

Wikimedia Commons has media related to: Islamic Center of Washington

• Islamic Center of Washington D.C.
• Muslim Women Protest Policies At Islamic Center Of Washington

References[link]

The Nur-Astana Mosque in Astana, Kazakhstan.

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See also Other religions · Glossary Islam portal This box: view talk edit

A mosque is a place of worship for followers of Islam. The word entered English from a French word which probably derived from Italian moschea, a variant of Italian moscheta, from either Armenian mzkiṭ or Greek μασγίδιον, from Arabic masjid, meaning "place of worship" or "prostration in prayer", from the Arabic sajada, meaning "to bow down in prayer" or "worship", probably ultimately of Aramaic origin.^[1]

There are strict and detailed requirements in Sunni fiqh for a place of worship to be considered a masjid, with places that do not meet these requirements regarded as musallas.^[2] There are stringent restrictions on the uses of the area formally demarcated as the masjid (which is often a small portion of the larger complex), and, in the Sharia, after an area is formally designated as a masjid, it remains so until the Last Day.^[2]

The mosque serves as a place where Muslims can come together for salah (prayer) (Arabic: صلاة‎, ṣalāt) as well as a center for information, education, and dispute settlement. The imam leads the prayer.

They have developed significantly from the open-air spaces that were the Quba Mosque and Al-Masjid al-Nabawi in the 7th century. Many mosques have elaborate domes, minarets, and prayer halls. Mosques originated on the Arabian Peninsula, but are now found in all inhabited continents.

Large mosques sometimes play a political role as well. In Islamic countries like Pakistan, Iran, and Iraq (after 2003), political subjects are preached by imams at Friday congregations on a regular basis.^[3] In other Islamic countries, imams are usually banned from mentioning political issues.

History[link]

Grand entryways and tall towers, or minarets, have long been and continue to be closely associated with mosques. However, the first three masajid were very simple open spaces on the Arabian Peninsula. Mosques evolved significantly over the next 1,000 years, acquiring their now-distinctive features and adapting to cultures around the world.

Diffusion and evolution[link]

The Great Mosque of Kairouan in Tunisia, was built in 670 and is the most prestigious mosque in the western Islamic world.^[4]

Mosques were built outside the Arabian Peninsula as Muslims moved to other parts of the world. Egypt became occupied by Muslim Arabs as early as 640, and since then so many mosques have appeared throughout the country that its capital city, Cairo, has acquired the nickname of city of a thousand minarets.^[5] Egyptian mosques vary in amenities, as some have Islamic schools (madrasahs) while others have hospitals or tombs.^[6] Built soon after the conquest of northwest Africa, the first mosque built in this region is the Great Mosque of Kairouan (in Tunisia) founded by the Umayyad general Uqba Ibn Nafi during the second half of the 7th century and considered as the oldest place of worship in the western Islamic world.^[7][8] The Great Mosque of Kairouan, which is one of the most significant and best preserved examples of early Islamic mosques,^[8] served due to its architectural characteristics as a model to many later mosques especially in north Africa and Al-Andalus.^[7] Mosques in Sicily and Spain do not primarily reflect the architecture of Visigothic predecessors, but instead reflect the architecture introduced by the Muslim Moors.^[9] It is hypothesized, however, that there were some elements of pre-Islamic architecture which were Islamicized into Andalusi and Maghribi architecture, for example, the distinctive horseshoe arch.^[10]

The Shrine of Hazrat Ali (Blue Mosque) in Mazar-i-Sharif, Afghanistan.

Jama Masjid, Delhi

The minaret at the Great Mosque of Xi'an, China.

National Mosque of Malaysia in Kuala Lumpur.

The first Chinese mosque was established in the 8th century in Xi'an. The Great Mosque of Xi'an, whose current building dates from the 18th century, does not replicate many of the features often associated with traditional mosques. Instead, it follows traditional Chinese architecture. It is distinguished from other buildings by its green roof (Buddhist temples are often built with a yellow roof). Mosques in western China incorporate more traditional elements seen in mosques in other parts of the world. Western Chinese mosques were more likely to incorporate minarets and domes while eastern Chinese mosques were more likely to look like pagodas.^[11]

By the 15th century, Islam had become the dominant religion in Java and Sumatra, Indonesia's two most populous islands. As with Hinduism and Buddhism before it, the new religion and its accompanying foreign influences were absorbed and reinterpreted, with mosques given a unique Indonesian/Javanese interpretation. At the time, Javanese mosques took many design cues from Hindu, Buddhist, and even Chinese architectural influences. They lacked, for example, the ubiquitous Islamic dome which did not appear in Indonesia until the 19th century, but had tall timber, multi-level roofs not too dissimilar to the pagodas of Balinese Hindu temples still common today. A number of significant early mosques survive, particularly along the north coast of Java. These include the Mesjid Agung back in Demak, built in 1474, and the Grand Mosque of Yogyakarta that feature multi-level roofs. Javanese styles in turn influenced the architectural styles of mosques among Indonesia's Austronesian neighbors: Malaysia, Brunei and the southern Philippines.

In India, the first mosque has been claimed as Cheraman Juma Masjid in the early 7th century, but this claim is dubious. They diffused into a majority of India only during the reign of the Mughal Empire in the 16th and 17th centuries. The Mughals brought their own form of architecture that included pointed, onion-shaped domes, as seen in Delhi's Jama Masjid. Mughal style became the dominant feature in many of the old mosques in India, Pakistan and Bangladesh.

A mosque in the Roxbury section of Boston, Massachusetts, in the United States.

Mosques first arrived in the Ottoman Empire (mostly present-day Turkey) during the 11th century, when many local Turks converted to Islam. Several of the first mosques in the Ottoman Empire, such as the Hagia Sophia in present-day Istanbul, were originally churches or cathedrals in the Byzantine Empire. The Ottomans created their own design of mosques, which included large central domes, multiple minarets, and open facades. The Ottoman style of mosque usually included elaborate columns, aisles, and high ceilings in the interior, while incorporating traditional elements, such as the mihrab.^[12] Today, Turkey is still home to many mosques that display this Ottoman style of architecture.

Mosques gradually diffused to different parts of Europe, but the most rapid growth in the number of mosques has occurred within the past century as more Muslims have migrated to the continent. Major European cities, such as Rome, London, and Munich, are home to mosques that feature traditional domes and minarets. These large mosques in urban centers are supposed to serve as community and social centers for a large group of Muslims that occupy the region. However, one can still find smaller mosques in more suburban and rural regions throughout Europe where Muslims populate, an example of this is the Shah Jahan Mosque in Woking, the first purpose built mosque in the UK.

Mosques first appeared in the United States in the early 20th century, the likely first being one in Maine built by Albanian immigrants in 1915.^[13] as more immigrants continue to arrive in the country, especially from South Asia, the number of American mosques is increasing faster than ever before. Whereas only two percent of the country's mosques appeared in the United States before 1950, eighty-seven percent of American mosques were founded after 1970 and fifty percent of American mosques founded after 1980.^[14]

Conversion of places of worship[link]

The Umayyad Mosque in Damascus, Syria was a Byzantine church before the Islamic conquest of the Levant. Some ecclesiastical elements are still evident.

According to early Muslim historians, towns that surrendered without resistance and made treaties with the Muslims gave the Muslims permission to take their churches and synagogues. One of the earliest examples of these kinds of conversions was in Damascus, Syria, where in 705 Umayyad caliph Al-Walid I bought the church of St. John from the Christians and had it rebuilt as a mosque in exchange for building a number of new churches for the Christians in Damascus. Overall, Abd al-Malik ibn Marwan (Al-Waleed's father) is said to have transformed 10 churches in Damascus into mosques.^[15]

The process of turning churches into mosques was especially intensive in the villages where most of the inhabitants converted to Islam. The Abbasid caliph al-Ma'mun turned many churches into mosques. Ottoman Turks converted nearly all churches, monasteries, and chapels in Constantinople, including the famous Hagia Sophia, immediately after capturing the city in 1453 into mosques. In some instances mosques have been established on the places of Jewish or Christian sanctuaries associated with Biblical personalities who were also recognized by Islam.^[16]

Mosques have also been converted for use by other religions, notably in southern Spain, following the conquest of the Moors in 1492.^[17] The most prominent of them is the Great Mosque of Cordoba. The Iberian Peninsula and southeast Europe are other regions in the world where such instances occurred once no longer under Muslim rule.

Religious functions[link]

The masjid jāmi', a central mosque, can play a role in religious activities such as teaching the Quran and educating future imams.

Prayers[link]

Inside the Sayyidah Ruqayya Mosque in Damascus, Syria.

There are two holidays (Eids) in the Islamic calendar, Eid ul-Fitr and Eid al-Adha during which there are special prayers held at mosques in the morning. These Eid prayers are supposed to be offered in large groups, and so larger mosques will normally host them for their congregants as well as the congregants of smaller local mosques. Some mosques will even rent convention centers or other large public buildings to hold the large number of Muslims who attend. Mosques, especially those in countries where Muslims are the majority, will also host Eid prayers outside in courtyards, town squares or on the outskirts of town in an Eidgah.^[18][19]

Ramadan events[link]

Islam's holiest month, Ramadan, is observed through many events. As Muslims must fast during the day during Ramadan, mosques will host iftar dinners after sunset and the fourth required prayer of the day, maghrib. Food is provided, at least in part, by members of the community, thereby creating nightly potluck dinners. Because of the community contribution necessary to serve iftar dinners, mosques with smaller congregations may not be able to host the iftar dinners daily. Some mosques will also hold suhoor meals before dawn to congregants attending the first required prayer of the day, fajr. As with iftar dinners, congregants usually provide the food for suhoor, although able mosques may provide food instead. Mosques will often invite poorer members of the Muslim community to share in beginning and breaking the fasts, as providing charity during Ramadan is regarded in Islam as especially honorable.^[20]

Following the last obligatory daily prayer (Isha') special, optional tarawih prayers are offered in larger mosques. During each night of prayers, which can last for up to two hours each night, usually one member of the community who has memorized the entire Quran (a Hafiz) will recite a segment of the book.^[21] Sometimes, several such people (not necessarily of the local community) take turns to do this. During the last ten days of Ramadan, larger mosques will host all-night programs to observe Laylat al-Qadr, the night Muslims believe that Muhammad first received Quranic revelations.^[21] On that night, between sunset and sunrise, mosques employ speakers to educate congregants in attendance about Islam. Mosques or the community usually provide meals periodically throughout the night.

During the last ten days of Ramadan, larger mosques within the Muslim community will host Iʿtikāf, a practice in which at least one Muslim man from the community must participate. Muslims performing itikaf are required to stay within the mosque for ten consecutive days, often in worship or learning about Islam. As a result, the rest of the Muslim community is responsible for providing the participants with food, drinks, and whatever else they need during their stay.^[21]

Charity[link]

The third of the Five Pillars of Islam states that Muslims are required to give approximately one-fortieth of their wealth to charity as zakat.^[22] Since mosques form the center of Muslim communities, they are where Muslims go to both give zakat and, if necessary, collect it. Prior to the holiday of Eid ul-Fitr, mosques also collect a special zakat that is supposed to assist in helping poor Muslims attend the prayers and celebrations associated with the holiday.

Contemporary political roles[link]

Muslim men standing outside an Islamic center in Little Harwood, United Kingdom.

The late 20th century saw an increase in the number of mosques used for political purposes. Today, civic participation is commonly promoted in mosques in the Western world. Because of the importance in the community, mosques are used for preaching peaceful coexistence with non-believers, even in times of adversity.

Advocacy[link]

Countries with a minority Muslim population are more likely than Muslim-majority countries of the Greater Middle East to use mosques as a way to promote civic participation.^[23] American mosques host voter registration and civic participation drives that promote involving Muslims, who are often first- or second-generation immigrants, in the political process. As a result of these efforts as well as attempts at mosques to keep Muslims informed about the issues facing the Muslim community, regular mosque attendants are more likely to participate in protests, sign petitions, and otherwise be involved in politics.^[23]

Nevertheless, a link between political views and mosque attendance can still be seen in other parts of the world.^[24] Following the al-Askari Mosque bombing in February 2006, imams and other Islamic leaders used mosques and Friday prayers as vehicles to call for calm and peace in the midst of widespread violence.^[25]

Social conflict[link]

The 16th Century Babri Mosque in India was destroyed by Hindu demonstrators in 1992.

As they are considered important to the Muslim community, mosques, like other places of worship, can be at the heart of social conflicts. The Babri Mosque was the subject of such a conflict up until the early 1990s when it was demolished. Before a mutual solution could be devised, the mosque was destroyed on December 6, 1992 as the mosque was built by Babur allegedly on the site of a previous Hindu temple marking the birthplace of Rama.^[26] The controversy surrounded the mosque was directly linked to rioting in Bombay (present-day Mumbai) as well as bombings in 1993 that killed 257 people.^[27]

A February 2006 and June 2007 bombing that seriously damaged Iraq's al-Askari Mosque, exacerbated tensions that had already existed. Other mosque bombings in Iraq, both before and after the February 2006 bombing, have been part of the conflict between the country's groups of Muslims. However, mosque bombings have not been exclusive to Iraq; in June 2005, a suicide bomber killed at least 19 people at an Afghan Shia mosque near Jade Maivand.^[28] In April 2006, two explosions occurred at India's Jama Masjid.^[29]

Following the September 11 attacks, several American mosques were targeted in attacks ranging from simple vandalism to arson.^[30] Furthermore, the Jewish Defense League was suspected of plotting to bomb the King Fahd Mosque in Culver City, California.^[31] Similar attacks occurred throughout the United Kingdom following the 7 July 2005 London bombings. Outside the Western world, in June 2001, the Hassan Bek Mosque was the target of vandalism and attacks by hundreds of Israelis.^[32][33][34]

Saudi influence[link]

Funded by King Faisal of Saudi Arabia, the Faisal Mosque in Islamabad is the largest mosque in Pakistan.

Although the Saudi involvement in mosques around the world can be traced back to the 1960s, it was not until later in the 20th century that the government of Saudi Arabia became a large influence in foreign mosques.^[35] Beginning in the 1980s, the Saudi Arabian government began to finance the construction of mosques in countries around the world. An estimated US$45 billion has been spent by the Saudi Arabian government financing mosques and Islamic schools in foreign countries. Ain al-Yaqeen, a Saudi newspaper, reported in 2002 that Saudi funds may have contributed to building as many as 1,500 mosques and 2,000 other Islamic centers.^[36]

Saudi citizens have also contributed significantly to mosques in the Islamic world, especially in countries where they see Muslims as poor and oppressed. Following the fall of the Soviet Union, in 1992, mosques in war-torn Afghanistan saw many contributions from Saudi citizens.^[35] The King Fahd Mosque in Culver City, California and the Islamic Cultural Center]] of Italy in Rome represent two of Saudi Arabia's largest investments in foreign mosques as former Saudi king Fahd bin Abdul Aziz al-Saud contributed US$8 million^[35] and US$50 million^[37] to the two mosques, respectively.

Architecture[link]

Styles[link]

Arab-plan or hypostyle mosques are the earliest type of mosques, pioneered under the Umayyad Dynasty. These mosques have square or rectangular plans with an enclosed courtyard and covered prayer hall. Historically, in the warm Middle Eastern and Mediterranean climates, the courtyard served to accommodate the large number of worshippers during Friday prayers. Most early hypostyle mosques had flat roofs on prayer halls, which required the use of numerous columns and supports.^[16] One of the most notable hypostyle mosques is the Great Mosque of Cordoba in Spain, the building being supported by over 850 columns.^[38] Frequently, hypostyle mosques have outer arcades so that visitors can enjoy the shade. Arab-plan mosques were constructed mostly under the Umayyad and Abbasid dynasties; subsequently, however, the simplicity of the Arab plan limited the opportunities for further development, the mosques consequently losing popularity.^[16]

The Shah Mos‏que in Iran represents Iranian architecture. It was constructed during the Persian Safavid dynasty.

A mosque at the University of Indonesia which represents the Indonesian-Javanese style architecture

Abuja National Mosque in Nigeria

The first separate brand within mosque designs startet appearing in Persia (Iran). The Persians had inherited a rich architectural legacy from the earlier Persian dynasties, and they started incorporating elements from earlier Parthian and Sassanid palace-designs into their mosques, influenced by buildings such as the Palace of Ardashir and the Sarvestan Palace.^[39] Thus, Islamic architecture started witnessing the introduction of such structures as domes and large, arched entrances, referred to as iwans. During Seljuq rule, as Islamic mysticism was on the rise, the four-iwan arrangement took form. The four-iwan format, finalized by the Seljuqs, and later inherited by the Safavids, firmly established the courtyard facade of such mosques, with the towering gateways at every side, as more important than the actual buildings themselves,^[39] and they typically took the form of a square-shaped, central courtyard with large entrances at each side, giving the impression of being gateways to the spiritual world.^[40] Soon, a distinctly Persian style of mosques started appearing that would significantly influence the designs of later Timurid, and also Mughal, mosque designs.

The Ottomans introduced central dome mosques in the 15th century. These mosques have a large dome centered over the prayer hall. In addition to having a large central dome, a common feature is smaller domes that exist off-center over the prayer hall or throughout the rest of the mosque, where prayer is not performed.^[41] This style was heavily influenced by Byzantine religious architecture with its use of large central domes.^[16] Hajja Soad's mosque took a pyramid shape which is a creative style in Islamic architecture.

The Faisal Mosque in Islamabad, Pakistan in a relatively unusual design fuses contemporary lines with the more traditional look of an Arab Bedouin's tent, with its large triangular prayer hall and four minarets. However, unlike traditional mosque design, it lacks a dome. The mosque's architecture is a departure from the long history of South Asian Islamic architecture. It is one of the most outstanding and modern Islamic architecture examples in the world.

Mosques built in Southeast Asia often represent the Indonesian-Javanese style architecture, which are different from the ones found throughout the Greater Middle East. The ones found in Europe and North America appear to have various styles but most are built on Western artchitectural designs, some are former churches or other buildings that were used by non-Muslims. In Africa, most mosques are old but the new ones are built to give it a look of the Greater Middle East. This can be seen in the Abuja National Mosque in Nigeria and others.

Minarets[link]

The Qolsharif Mosque in Kazan, Russia

Islamic Centre of Campinas, Brazil has a distinctive minaret.

Minaret of the Great Mosque of Kairouan

A common feature in mosques is the minaret, the tall, slender tower that usually is situated at one of the corners of the mosque structure. The top of the minaret is always the highest point in mosques that have one, and often the highest point in the immediate area. The tallest minaret in the world is located at the Hassan II Mosque in Casablanca, Morocco.^[42]

The first mosques had no minarets, and even nowadays the most conservative Islamic movements, like Wahhabis, avoid building minarets, seeing them as ostentatious and hazardous in case of collapse. The first minaret was constructed in 665 in Basra during the reign of the Umayyad caliph Muawiyah I. Muawiyah encouraged the construction of minarets, as they were supposed to bring mosques on par with Christian churches with their bell towers. Consequently, mosque architects borrowed the shape of the bell tower for their minarets, which were used for essentially the same purpose — calling the faithful to prayer.^[43]

The oldest standing minaret in the world is the minaret of the Great Mosque of Kairouan in Tunisia,^[44][45] built between the 8th and the 9th century, it is a massive square tower consisting of three superimposed tiers of gradual size and decor.^[46]

Before the five required daily prayers, a muezzin calls the worshippers to prayer from the minaret. In many countries like Singapore where Muslims are not the majority, mosques are prohibited from loudly broadcasting the call to prayer (adhan), although it is supposed to be said loudly to the surrounding community. The adhan is required before every prayer. However, nearly every mosque assigns a muezzin for each prayer to say the adhan as it is a recommended practice or sunnah of the Islamic prophet Muhammad. At mosques that do not have minarets, the adhan is called instead from inside the mosque or somewhere else on the ground.^[21] The iqama, which is similar to the adhan and said immediately before the start of prayer, is usually not said from the minaret even if a mosque has one.

Domes[link]

The Hazrati Abu Bakr Siddique mosque in Flushing, Queens, New York City.

The domes, often placed directly above the main prayer hall, may signify the vaults of heaven and the sky.^[47] As time progressed, domes grew, from occupying a small part of the roof near the mihrab to encompassing the whole roof above the prayer hall. Although domes normally took on the shape of a hemisphere, the Mughals in India popularized onion-shaped domes in South Asia.^[48] Some mosques have multiple, often smaller, domes in addition to the main large dome that resides at the center.

Prayer hall[link]

Inside the Gurgi Mosque in Tripoli, Libya.

Hypostyle prayer hall in the Great Mosque of Kairouan also called the Mosque of Uqba

The prayer hall, also known as the musallah, rarely has furniture; chairs and pews are generally absent from the prayer hall so as to allow as many worshipers as possible to line the room.^[49] Some mosques have Islamic calligraphy and Quranic verses on the walls to assist worshippers in focusing on the beauty of Islam and its holiest book, the Quran, as well as for decoration.^[21]

Often, a limited part of the prayer hall is sanctified formally as a masjid in the sharia sense (although the term masjid is also used for the larger mosque complex as well). Once designated, there are onerous limitations on the use of this formally designated masjid, and it may not be used for any purpose other than worship; restrictions that do not necessarily apply to other areas of the mosque complex (although such uses may be restricted by the conditions of the waqf that owns the mosque).^[2]

In many mosques, especially the early congregational mosques, the prayer hall has the hypostyle form (the roof held up by a multitude of columns).^[50] One of the finest examples of the hypostyle-plan mosques is the Great Mosque of Kairouan (also known as the Mosque of Uqba) in Tunisia.^[51]

Usually opposite the entrance to the prayer hall is the qiblah wall, the visually emphasized area inside the prayer hall. The qiblah wall should, in a properly oriented mosque, be set perpendicular to a line leading to Mecca, the location of the Kaaba.^[52] Congregants pray in rows parallel to the qiblah wall and thus arrange themselves so they face Mecca. In the qiblah wall, usually at its center, is the mihrab, a niche or depression indicating the direction of Mecca. Usually the mihrab is not occupied by furniture either. Sometimes, especially during Friday prayers, a raised minbar or pulpit is located to the side of the mihrab for a khatib or some other speaker to offer a sermon (khutbah). The mihrab serves as the location where the imam leads the five daily prayers on a regular basis.^[53]

Ablution facilities[link]

The wudu (or ablution) area, where Muslims wash their hands, forearm, face and feet before they pray.

As ritual purification precedes all prayers, mosques often have ablution fountains or other facilities for washing in their entryways or courtyards. However, worshippers at much smaller mosques often have to use restrooms to perform their ablutions. In traditional mosques, this function is often elaborated into a freestanding building in the center of a courtyard.^[38] This desire for cleanliness extends to the prayer halls where shoes are disallowed to be worn anywhere other than the cloakroom. Thus, foyers with shelves to put shoes and racks to hold coats are commonplace among mosques.^[49]

Contemporary features[link]

A basement mosque in Stockholm, Sweden.

Modern mosques have a variety of amenities available to their congregants. As mosques are supposed to appeal to the community, they may also have additional facilities, from health clinics to libraries to gymnasiums, to serve the community.

Makeshift and temporary structures for Islamic worship[link]

A temporary place set aside for Islamic worship is called a musalla (Jama'at Khana in South Asia). A musallah is often not part of a permanent endowment (waqf), or it is otherwise not intended to become a permanent legal masjid (as defined in the Sharia). Often musallas are used while a community looks for a piece of land for a permanent masjid, or the establishment of a masjid is not practical at the time. They could be located in rented apartments, industrial units or store fronts.^[2]

Rules and etiquette[link]

Mosques, in accordance with Islamic practices, institute a number of rules intended to keep Muslims focused on worshipping God. While there are several rules, such as those regarding not allowing shoes in the prayer hall, that are universal, there are many other rules that are dealt with and enforced in a variety of ways from mosque to mosque.

Prayer leader[link]

Muslims praying inside a mosque in Netherlands, Europe.

Appointment of a prayer leader is considered desirable, but not always obligatory.^[54] The permanent prayer leader (imam) must be a free honest individual and is authoritative in religious matters.^[54] In mosques constructed and maintained by the government, the prayer leader is appointed by the ruler;^[54] in private mosques, however, appointment is made by members of the congregation through majority voting. According to the Hanafi school of Islamic jurisprudence, the individual who built the mosque has a stronger claim to the title of imam, but this view is not shared by the other schools.^[54]

Leadership at prayer falls into three categories, depending on the type of prayer: five daily prayers, Friday prayer, or optional prayers.^[54] According to the Hanafi and Maliki school of Islamic jurisprudence, appointment of a prayer leader for Friday service is mandatory because otherwise the prayer is invalid. The Shafi'i and Hanbali schools, however, argue that the appointment is not necessary and the prayer is valid as long as it is performed in a congregation. A slave may lead a Friday prayer, but Muslim authorities disagree over whether the job can be done by a minor.^[54] An imam appointed to lead Friday prayers may also lead at the five daily prayers; Muslim scholars agree to the leader appointed for five daily services may lead the Friday service as well.^[54]

All Muslim authorities hold the consensus opinion that only men may lead prayer for men.^[54] Nevertheless women prayer leaders are allowed to lead prayer in front of all-female congregations.

Cleanliness[link]

Storage for shoes

All mosques have rules regarding cleanliness, as it is an essential part of the worshippers' experience. Muslims before prayer are required to cleanse themselves in an ablution process known as wudu. However, even to those who enter the prayer hall of a mosque without the intention of praying, there are still rules that apply. Shoes must not be worn inside the carpeted prayer hall. Some mosques will also extend that rule to include other parts of the facility even if those other locations are not devoted to prayer. Congregants and visitors to mosques are supposed to be clean themselves. It is also undesirable to come to the mosque after eating something that smells, such as garlic.^[55]

Dress[link]

Islam requires that its adherents wear clothes that portray modesty. As a result, although many mosques will not enforce violations, both men and women when attending a mosque must adhere to these guidelines. Men are supposed to come to the mosque wearing loose and clean clothes that do not reveal the shape of the body. Likewise, it is recommended that women at a mosque wear loose clothing that covers to the wrists and ankles, and cover their heads with a hijab or other covering. Many Muslims, regardless of their ethnic background, wear Middle Eastern clothing associated with Arabic Islam to special occasions and prayers at mosques.^[21]

Concentration[link]

As mosques are places of worship, those within the mosque are required to remain respectful to those in prayer. Loud talking within the mosque, as well as discussion of topics deemed disrespectful, is forbidden in areas where people are praying. In addition, it is disrespectful to walk in front of or otherwise disturb Muslims in prayer.^[56] The walls within the mosque have few items, except for possibly Islamic calligraphy, so Muslims in prayer are not distracted. Muslims are also discouraged from wearing clothing with distracting images and symbols so as not to divert the attention of those standing behind them during prayer. In many mosques, even the carpeted prayer area has no designs, its plainness helping worshippers to focus.

Gender separation[link]

Ladies prayer hall in the Khadija Mosque in Berlin, Germany.

Islamic law does not require men and women to be separated in the prayer hall; there is nothing written in the Quran about the issue of space in mosques and gender separation. However, traditional rules have segregated women and men. By traditional rules, women are most often told to occupy the rows behind the men. Traditionalists try to argue that Muhammad preferred women to pray at home rather than at a mosque, and they cite a hadith in which Muhammad supposedly said: "The best mosques for women are the inner parts of their houses," although women were active participants in the mosque started by Muhammad. Muhammad told Muslims not to forbid women from entering mosques. They are allowed to go in. The second Sunni caliph Umar at one time prohibited women from attending mosques especially at night because he feared they may be teased by males, so he required them to pray at home.^[57] Sometimes a special part of the mosque was railed off for women; for example, the governor of Mecca in 870 had ropes tied between the columns to make a separate place for women.^[16]

Many mosques today will put the women behind a barrier or partition or in another room. Mosques in South and Southeast Asia put men and women in separate rooms, as the divisions were built into them centuries ago. In nearly two-thirds of American mosques, women pray behind partitions or in separate areas, not in the main prayer hall; some mosques do not admit women at all due to the lack of space and the fact that some prayers, such as the Friday Jummah, are mandatory for men but optional for women. Although there are sections exclusively for women and children, the Grand Mosque in Mecca is desegregated.^[58]

Non-Muslims in mosques[link]

President George W. Bush inside the Islamic Center of Washington, D.C.

Under most interpretations of sharia, non-Muslims may be allowed into mosques, as long as they do not sleep or eat there. A dissenting opinion is presented by followers of the Maliki school of Islamic jurisprudence, who argue that non-Muslims may not be allowed into mosques under any circumstances.^[54]

The Quran addresses the subject of non-Muslims, and particularly polytheists, in mosques in two verses in its ninth chapter, Sura At-Tawba. The seventeenth verse of the chapter prohibits those who join gods with Allah — polytheists — from entering mosques:

It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: In Fire shall they dwell.

—Quran, Sura 9 (At-Tawba), ayah 17^[59]

The Badshahi Mosque (Royal Mosque) in Lahore, Pakistan, built by Mughal Emperor Aurangzeb, is open to non-Muslim tourists.

The Hassan II Mosque in Casablanca in Morocco open to non-Muslims.

The twenty-eighth verse of the same chapter is more specific as it only considers polytheists in the Sacred Mosque, the Masjid al-Haram in Mecca:

O ye who believe! Truly the Pagans are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All-knowing, All-wise.

—Quran, Sura 9 (At-Tawba), ayah 28^[60]

According to Ahmad ibn Hanbal, these verses were followed to the letter at the times of Muhammad, when Jews and Christians, considered monotheists, were still allowed to the Masjid al-Haram. However, the Umayyad caliph Umar II later forbade non-Muslims from entering mosques, and his ruling remains in practice in present day Saudi Arabia.^[16] Today, the decision on whether non-Muslims should be allowed to enter mosques varies. With few exceptions, mosques in the Arabian Peninsula as well as Morocco do not allow entry to non-Muslims. For example, the Hassan II Mosque in Casablanca is one of only two mosques in Morocco currently open to non-Muslims.^[61]

However, there are also many other places in the west as well as the Islamic world where non-Muslims are welcome to enter mosques. Most mosques in the United States, for example, report receiving non-Muslim visitors every month.^[14] Many mosques throughout the United States welcome non-Muslims as a sign of openness to the rest of the community as well as to encourage conversions to Islam.^[62][63]

In modern-day Saudi Arabia, the Grand Mosque and all of Mecca are open only to Muslims. Likewise, the Al-Masjid al-Nabawi and the city of Medina that surrounds it are also off-limits to those who do not practice Islam.^[64] For mosques in other areas, it has most commonly been taken that non-Muslims may only enter mosques if granted permission to do so by Muslims and if they have a legitimate reason. All entrants regardless of religious affiliation are expected to respect the rules and decorum for mosques.^[21]

In modern Turkey non-Muslim tourists are allowed to enter any mosque, but there are some strict rules. Visiting a mosque is allowed only between prayers; visitors are required to wear long trousers and not to wear shoes, women must cover their heads; visitors are not allowed to interrupt praying Muslims, especially by taking photos of them; no loud talk is allowed; and no references to other religions are allowed (no crosses on necklaces, no cross gestures etc.) Similar rules apply to mosques in Malaysia, where larger mosques that are also tourist attractions (such as the Masjid Negara) provide robes and headscarves for visitors who are deemed inappropriately attired.^[65]

In certain times and places, non-Muslims were expected to behave a certain way in the vicinity of a mosque: in some Moroccan cities, Jews were required to remove their shoes when passing by a mosque;^[66] in 18th century Egypt, Jews and Christians had to dismount before several mosques in veneration of their sanctity.^[67]

Dogs[link]

Dogs are usually banned from entering mosques, but on September 24, 2008, the Muslim Law Council UK granted a blind Muslim permission to take his guide dog into the mosque via a fatwā.^[68] The council then granted permission for many dog's big or small to go into the mosque. However all of these dogs were guide dogs.

See also[link]

	Islam portal
	Architecture portal

• Holiest sites in Islam
• Imam khatib (Sunni Islam)
• Imamah (Shi'a doctrine)
• Lists of mosques
• List of mosques — famous mosques around the world
• List of the oldest mosques in the world
• Category:Mosques by country

By size[link]

List of the largest mosques in the world
Istiqlal Mosque King Faisal Mosque Baitul Futuh Grand Mosque Yusuf Bei Cami	Rank	Mosque	Location	Capacity	Area (m²)	Year	Denom.	view talk edit Masjid al-Haram Shrine of Imam Ridhā Hassan II Mosque Masjid-e-Aqsa
	1	Masjid al-Haram	Mecca, Makkah Province, Saudi Arabia	4,000,000 *	400,800	638	sunni
	2	Masjid al-Nabawi	Medina, Al Madinah Province, Saudi Arabia	1,000,000 *	400,500	622	sunni
	3	Imam Ridhā shrine	Mashhad, Razavi Khorasan, Iran	700,000	598,657	818	Shia
	4	Istiqlal Mosque	Jakarta, Jakarta Province, Indonesia	120,000	95,000	1978	sunni
	5	Hassan II Mosque	Casablanca, Gharb-Chrarda-Béni Hssen, Morocco	105,000	90,000	1993	sunni
	6	King Faisal Mosque	Islamabad, Islamabad Capital Territory, Pakistan	74,000	43,295.8	1986	sunni
	7	Badshahi Mosque	Lahore, Punjab, Pakistan	110,000	29,867.2	1678	sunni
	8	Jama Masjid	Old Delhi, National Capital Territory of Delhi, India	85,000	—	1656	sunni
	9	Sheikh Zayed Mosque	Abu Dhabi, Emirate of Abu Dhabi, UAE	40,000	22,000	2007	sunni
	10	Baitul Mukarram	Dhaka, Dhaka Division, Bangladesh	30,000	—	1960	sunni
	11	Sultan Qaboos Mosque	Muscat, Muscat Governorate, Oman	20,000	—	2001	Ibadi
	12	Id Kah Mosque	Kashgar, Xinjiang, China	20,000	—	1442	sunni
	13	Yusuf Bei Cami	Makhachkala, Dagestan Republic, Russia	17,000	—	1996	Sunni
	14	Masjid Negara	Kuala Lumpur, Federal Territory, Malaysia	15,000	—	1965	sunni
	15	Grand Mosque	Kuwait City, Kuwait	13,000	20,000	1986	sunni
	16	Masjid-e-Aqsa	Rabwah, Pakistan	12,000	—	1972	Ahmadiyya
	17	Makkah Masjid	Old City, Hyderabad, Andhra Pradesh, India	10,000	—	1694	sunni
	18	Baitul Futuh	London Borough of Merton, Greater London, United Kingdom	10,000	—	2003	Ahmadiyya
	19	Sultan Ahmed Mosque	Istanbul, Istanbul Province, Turkey	10,000	—	1616	sunni
	20	Al-Fateh Grand Mosque	Manama, Capital Governorate, Bahrain	7,000	—	1987	shia/sunni
* The figures for the Two Holy Mosques are given as their maximum capacity (during the Hajj period).

Notes and references[link]

Books and journals

Encyclopedias

Further reading[link]

External links[link]

Wikimedia Commons has media related to: Mosque

• Directory of Malaysian Mosques by Islamic Development Department, Malaysia (Jakim)
• Great Mosque of Kairouan (Okba Ibn Nafi Mosque in Kairouan)
• Great Mosque-Cathedral of Córdoba
• Modern Islamic design in mosque interior
• The Mosque Sheikh Lotfollah A Documentary film directed by Manouchehr Tayyab (15 min)

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Abu Bakr (Abdullah ibn Abi Quhafa) (Arabic: عبد الله بن أبي قحافة, Transliteration: ʿAbd Allāh ibn Abī Quḥāfah, c. 573 CE - 634 CE) also known as Abū Bakr as-Șiddīq (Arabic: أبو بكر الصديق) was a senior companion (Sahabi) and the father-in-law of the Islamic prophet Muhammad. He ruled over the Rashidun Caliphate from 632–634 CE when he became the first Muslim Caliph following Muhammad's death.^[1] As Caliph, Abu Bakr succeeded to the political and administrative functions previously exercised by Muhammad, since the religious function and authority of prophethood ended with Muhammad's death according to Islam. He was called Al-Siddiq (The Truthful)^[2] and was known by that title among later generations of Muslims.

As a young man, Abu Bakr became a cloth merchant and he traveled extensively in Arabia and neighboring lands in the Middle East, through which he gained both wealth and experience. He eventually came to be recognized as the chief of his clan.^[3] On his return from a business trip to Yemen, he was informed that in his absence Muhammad had openly declared his prophethood. Not long after, Abu Bakr accepted Islam and was the first person outside the family of Muhammad to openly become a Muslim. He was instrumental in the conversion of many people to the Islamic faith^[4] and early in 623, Abu Bakr's daughter Aisha was married to Muhammad, strengthening the ties between the two men.^[2]

Abu Bakr served as a trusted advisor and close friend to Muhammad. During the lifetime of Muhammad, he was involved in several campaigns such as the Battle of Uhud, the Battle of the Trench, the Invasion of Banu Qurayza, Battle of Khaybar, the Conquest of Mecca, the Battle of Hunayn, the Siege of Ta'if, and the Battle of Tabuk where he was reported to have given all of his wealth for the preparation of this expedition.^[5] He also participated in the Treaty of Hudaybiyyah and was made one of the witnesses over the pact.^[5]

Abu Bakr's Caliphate lasted for a little over two years (or 27 months), ending with his death after an illness. Though the period of his caliphate was not long, it included successful invasions of the two most powerful empires of the time, a remarkable achievement in its own right. He set in motion a historical trajectory that in few decades would lead to one of the largest empires in history.

Lineage and title[link]

Abu Bakr's full name was 'Abd Allah ibn 'Uthman ibn Aamir ibn Amr ibn Ka'ab ibn Sa'ad ibn Tamim ibn Murrah ibn Ka'ab ibn Lu'ai ibn Ghalib ibn Fihr al-Quraishi at-Taymi.^[6] In Arabic, the name 'Abd Allah' means "servant of God". One of his early titles, preceding his conversion to Islam, was atiqe, "the saved one". Muhammad later reaffirmed this title when he said that Abu Bakr is the 'atiqe' (the one saved from hell fire by God).^[7] He was called 'Al-Siddiq' (the truthful')^[2] by Muhammad after he believed him in the event of Isra and Mi'raj when other people didn't, and Ali confirmed that title several times.^[8]

He was mentioned in the Quran as the "second of the two who lay in the cave" in reference to the event of hijra, with Muhammad where they hid in the cave in Jabal Thawr from the Meccan search party that was sent after them, thus being one of few who were given direct reference to in the Quran.^[9]

Imam Jafar al Sadiq famously narrated how the title Siddiq was given to Abu Bakr from Muhammad.^[10][11] He was also a direct descendant of Abu Bakr from his maternal side, as well as being a paternal descendant of Ali from his father's side. Jafar al-Sadiq was also the successor of the Naqshbandi Sufi order originating from Abu Bakr himself.^{[12][13][14][15][16]}

Imam Muhammad al Baqir, the father of Imam Jafar Sadiq also called Abu Bakr with the title Siddiq.^[17]

Early life[link]

Abu Bakr was born in Mecca some time in 573 CE, to a rich family in the Banu Taym^[18] clan of the Quraysh tribe. Abu Bakr's father's name was Uthman Abu Quhafa (nicknamed Abu Quhafa) and his mother was Salma Umm-ul-Khair (nicknamed Umm-ul-Khair).

The lineage of Abu Bakr joined that of Muhammad in the eighth degree in their common ancestor Murrah ibn Ka'b.

The lineage of Abu Bakr was: Abu Bakr; the son of Uthman Abu Quhafa; the son of Amar; the son of Umru; the son of Kaab; the son of Saad; the son of Taym; the son of Murrah.

The lineage of Muhammad was: Muhammad; the son of Abd Allah ibn Abd al Muttalib; the son of Abdul Muttalib; the son of Hashim ibn 'Abd Manaf; the son of Abd Manaf ibn Qusai; the son of Qusai ibn Kilab; the son of Kilab ibn Murrah; the son of Murrah.^[18]

Abu Bakr was a thin man with white skin.^[19] Tabari relates (Suyuti also relates the same through Ibn Sa'd al-Baghdadi's report) from Aisha her description of Abu Bakr:

He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless.^[20]

He spent his early childhood like other Arab children of the time among the Bedouins who called themselves Ahl-i-Ba'eer- the people of the camel, and developed a particular fondness for camels. In his early years he played with the camel foals and goats, and his love for camels earned him the nickname "Abu Bakr", the father of the foal of the camel.^[21]

When Abu Bakr was 10 years old, he went to Syria along with his father with the merchants' caravan. Muhammad, who was 12 years old at the time, was also with the caravan. In 591 at the age of 18, Abu Bakr went into trade and adopted the profession of cloth merchant, which was the family's business. In the coming years Abu Bakr traveled extensively with caravans. Business trips took him to Yemen, Syria, and elsewhere. These travels brought him wealth and added to his experience. His business flourished and he rose in the scale of social importance. Though his father, Uthman Abu Quhafa, was still alive, he came to be recognized as chief of his tribe.

Like other children of the rich Meccan merchant families, Abu Bakr was literate and developed a fondness for poetry. He used to attend the annual fair at Ukaz, and participate in poetical symposia. He had a very good memory and had a good knowledge of the genealogy of the Arab tribes, their stories and their politics.^[22]

A story is preserved that once when he was a child, his father took him to the Kaaba, and asked him to pray before the idols. His father went away to attend to some other business, and Abu Bakr was left alone with the idols. Addressing an idol, Abu Bakr said "O my God, I am in need of beautiful clothes; bestow them on me". The idol remained indifferent. Then he addressed another idol saying "O God, give me some delicious food. See that I am so hungry". The idol remained cold. That exhausted the patience of young Abu Bakr. He lifted a stone, and addressing an idol said "Here I am aiming a stone; if you are a god protect yourself". Abu Bakr hurled the stone at the idol and left the Kaaba. Thereafter, he never went to the Kaaba to pray to the idols.^[23]

Acceptance of Islam[link]

On his return from a business trip from Yemen, he was informed by friends that in his absence Muhammad had declared himself the Messenger of God, and proclaimed a new religion. Tabari, the most famous Muslim historian, in his Ta'rikh quotes from Muhammad Bin Sa'ad Bin Abi Waqqas, who said:

"I asked my father whether Abu Bakr was the first of the Muslims. He said, 'No, more than fifty people embraced Islam before Abu Bakr; but he was superior to us as a Muslim. And Umar ibn Khattab had embraced Islam after forty-five men and twenty-one women. As for the foremost one in the matter of Islam and faith, it was Ali ibn Abi Talib'"^[24][25]

Other Sunnis and all Shi'a Muslims maintain that the second person to publicly accept Muhammed as the messenger of God was Ali ibn Abi Talib, the first being Muhammad's wife Khadija; though to Shias Ali always knew of Muhammad's status through pre-knowledge.^[26]

Life after accepting Islam[link]

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His wife Qutaylah bint Abd-al-Uzza did not accept Islam and he divorced her. His other wife, Um Ruman, became a Muslim. All his children except Abdu'l-Rahman ibn Abu Bakr‎ accepted Islam, and Abu Bakr separated from his son Abdu'l-Rahman.

His conversion brought the most benefit to Islam. Abu Bakr's brought many people to Islam. He persuaded his intimate friends to convert to Islam.^[27][28] and presented Islam to others in such a way that many of his friends accepted Islam.

Those who converted to Islam at the insistence of Abu Bakr were:^[4]

• Uthman Ibn Affan (who would became the 3rd Caliph)
• Al-Zubayr (played a part in the Muslim conquest of Egypt)
• Talha Ibn Ubayd-Allah
• Abdur Rahman bin Awf (who would remain an important part of the Rashidun Caliphate)
• Sa`d ibn Abi Waqqas (played a part in the Islamic conquest of Persia)
• Abu Ubaidah ibn al-Jarrah (who remained commander in chief of the Rashidun army in Syria )
• Abu Salama (Abdullah bin Abdul Asad)
• Khalid ibn Sa`id
• Abu Hudhaifah ibn al-Mughirah

Abu Bakr's acceptance proved to be a milestone in Muhammad's mission. Slavery was common in Mecca, and many slaves accepted Islam. When an ordinary free man accepted Islam, despite opposition, he would enjoy the protection of his tribe. For slaves however, there was no such protection and they commonly experienced persecution. Abu Bakr felt compassion for slaves, so he purchased eight slaves (four men and four women) and then freed them, paying 40,000 dinar for their freedom.^[29][30]

The men were

• Bilal ibn Ribah
• Abu Fakih
• Ammar ibn Yasir
• Abu Fuhayra

The women were:

• Lubaynah
• Al-Nahdiah
• Umm Ubays
• Harithah bint al-Muammil

Most of the slaves liberated by Abu Bakr were either women or old and frail men.^[31] The father of Abu Bakr asked him to for why doesn't he liberate strong and young slaves who could be a source of strength for him, Abu Bakr replied that he was freeing the slaves for the sake of God, and not for his own sake. According to Sunni tradition the following verses of the Qur'an were revealed due to this:^{[citation needed]}

He who gives in charity and fears Allah And in all sincerity testifies to the Truth; We shall indeed make smooth for him the path of Bliss {92:5-7}.

Those who spend their wealth for increase in self-purification; And have in their minds no favor from any one For which a reward is expected in return, But only the desire to seek the Countenance, Of their Lord, Most High; And soon they shall attain complete satisfaction {92:8-21}.

Shias maintain these verses were revealed about Ali.

Persecution by the Quraysh, 613[link]

For three years after the advent of Islam, Muslims kept secret their faith, and prayed in secret. In 613 Muhammad decided to call people to Islam openly. The first public address inviting people to offer allegiance to Muhammad was delivered by Abu Bakr.^{[citation needed]} In a fit of fury the young men of the Quraysh tribe rushed at Abu Bakr, and beat him mercilessly till he lost consciousness.^[32] Following this incident Abu Bakr's mother converted to Islam. Abu Bakr was persecuted many times by the Quraysh. Abu Bakr's beliefs would have been defended by his own clan, but not by the entire Quraysh tribe.

Migrations to Abyssinia, 615[link]

Being the first man to go over to Islam, Abu Bakr had brought upon himself the special anger and hatred of the Meccan chiefs. Soon he felt hard pressed and asked permission of Muhammad to go to Abyssinia. The permission was granted and Abu Bakr set off on his journey. However, on the way he met Ibn-ud-Daghinna, the chief of Qara. Under Ibn-ud-Daghinna's protection, he soon came back to Makkah.^[33]

Last years in Mecca[link]

In 617, the Quraysh enforced a boycott against the Banu Hashim. Muhammad along with his supporters from Banu Hashim, were shut up in a pass away from Mecca. All social relations with the Banu Hashim were cut off and their state was that of imprisonment. Before it many Muslims migrated to Abyssinia (now Ethiopia). Abu Bakr, feeling distressed, set out for Yemen and then to Abyssinia from there. He met a friend of his named Ad-Dughna (chief of the Qarah^{[disambiguation needed ]} tribe) outside Mecca, who invited Abu Bakr to seek his protection against the Quraysh. Abu Bakr went back to Mecca, it was a relief for him, but soon due to the pressure of Quraysh, Ad-Dughna was forced to renounce his protection. Once again the Quraysh were free to persecute Abu Bakr.

In 620 Muhammad's wife and uncle died. Abu Bakr's daughter Aisha was engaged to Muhammad, however it was decided that the actual marriage ceremony would be held later. In 620 Abu Bakr was the first person to testify to Muhammad's Isra and Mi'raj (night Journey).^[34]

Migration to Medina[link]

In 622, on the invitation of the Muslims of Medina, Muhammad ordered Muslims to migrate to Medina. The migration began in batches. Ali was the last to remain in Mecca, entrusted with responsibility for settling any loans the Muslims had taken, and famously slept in the bed of Muhammad when the Quraysh led by Ikrima attempted to murder Muhammad as he slept. Meanwhile Abu Bakr accompanied Muhammad in his migration for Medina. Due to the danger of the Quraysh, they did not take the road to Medina. They moved in the opposite direction, and took refuge in a cave in Jabal Thawr some five miles south of Mecca. `Abdullah ibn Abi Bakr, the son of Abu Bakr, would listen to the plans and talks of the Quraysh, and at night he would carry the news to the fugitives in the cave. Asma bint Abi Bakr, the daughter of Abu Bakr, brought them meals every day.^[35] Aamir, a servant of Abu Bakr, would bring a flock of goats to the mouth of the cave every night where they were milked. The Quraysh sent search parties in all directions. One party came close to the entrance to the cave, but was unable to sight them. Due to this the following verse of the Qur'an was revealed:

If ye help not (your Leader) (it is no matter): for Allah did indeed help him; when the unbelievers drove him out: he had no more than one companion: they two were in the cave, and he said to his companion "Have no Fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. ^{[Quran 9:40]}

'Aa'ishah, Abu Sa`eed al-Khudri and ibn 'Abbaas in interpreting this verse said

Abu Bakr was the one who stayed with the Prophet in that cave

It is narrated from al-Barra' ibn 'Azib, he said,

One time, Abu Bakr bought a ride from 'Azib for 10 Dirham, then Abu Bakr said to 'Azib, "Tell your son the Barra to deliver that beast." Then 'Azib said, "No, until you tell us about your journey with the Messenger of Allah when he went out of Makkah while the Mushrikeen were busy looking for you." Abu Bakr said, "We set out from Makkah, walking day and night, until it came the time of Zuhr, so I was looking for a place so that we can rest under it, it came to be that I saw a big rock, so I came to it and there was the place, so I spread a mattress for the Prophet, then I said to him, " Rest O' Prophet of Allah." So he rested, while I surveyed the area around me, are there people looking for us coming here to spy... Suddenly I saw there was a shepherd herding his sheep to the direction of the place under the rock wanting to shade himself like us, so I asked, "Who is your master O' slave?" He answered, "Slave of the fulan, someone of the Quraish." He mentioned the name of his master and I knew him, then I asked, "Does your sheep have milk?" He answered, "Yes!" So he took one of the sheep, after that I ordered him to clean the breasts of the sheep first from dirt and dust, then I ordered him to blow his hand from dust, so he pat his two hands and he started milking, while I prepared a vessel with its mouth wrapped with cloth to contain the milk, so I poured the milk that was milked to the vessel and I waited until the bottom was cold, then I brought to the Prophet and it was that he had waken up, instantly I told him, "Drink O' Messenger of Allah." So he started to drink until I saw that he was full, then I told him, "Are we not going to continue walking O' Messenger of Allah?" He answered, "Yes!" At last we continued the journey while the mushrikeen kept looking for us, not that could pursue us except Suraqah ibn Malik ibn Ju'sham who rode his horse, so I said to the Messenger of Allah, "This man has succeeded in pursuing us O' Messenger of Allah," but he answered, "ﻻ ﺗﺤﺰ ﻥ ﺇ ﻥ ﺍﷲ ﻣﻌﻨﺎ" (Do not worry, verily Allah is with us).

It is narrated from Anas from Abu Bakr he said,

I said to the Prophet when were in the cave, "If only they had looked under their feet we would assuredly be seen" The Messenger answered, "ﻣﺎ ﻇﻨﻚ ﻳﺎ ﺃ ﺑﺎ ﺑﻜﺮ ﺑﺎ ﺛﻨﻴﻦ ﺍﷲ ﺛﺎ ﻟﺘﻬﻤﺎ" (What do you think O' Abu Bakr about two people if Allah is the third, meaning God was with them.)^[36]

After staying at the cave for three days and three nights, Abu Bakr and Muhammad proceed to Medina, staying for some time at Quba, a suburb of Medina. While Sunni sources portray Abu bakr in an exalted light in the cave, Shia sources however generally tend to portray the incident in the cave as a Quranic condemndation of Abu Bakr for cowardice and fear.

Life in Medina[link]

In Medina, Muhammad decided to construct a mosque. A piece of land was chosen and the price of the land was paid for by Abu Bakr. Muslims constructed a mosque named Al-Masjid al-Nabawi at the site and Abu Bakr also took part in construction. Abu Bakr was paired with Khaarij ah bin Zaid Ansari (who was from Medina) as a brother in faith. Abu Bakr's relationship with Khaarjah was most cordial, which was further strengthened when Abu Bakr married Habiba, a daughter of Khaarijah.

Khaarij ah bin Zaid Ansari used to live at Sunh, a suburb of Medina, and Abu Bakr also settled there. After Abu Bakr's family arrived in Medina he bought another house near Muhammad's.^[37]

The climate of Mecca was dry, but the climate of Medina was damp and this adversely affected the health of the immigrants, so that on arrival most of them fell sick. Abu Bakr also suffered from fever for several days and during this time he was attended to by Khaarijah and his family. At Mecca, Abu Bakr was a trader in cloth and he started the same business in Medina. He was a wholesaler, and had his store at Sunh, and from there cloth was supplied to the market at Medina. Soon his business flourished at Medina. Early in 623, Abu Bakr's daughter Aisha, who was already engaged to Muhammad, was handed over to Muhammad in a simple marriage ceremony, and this further strengthen the relation between Abu Bakr and Muhammad.^[5]

Military campaigns under Muhammad[link]