By: Sadruddin Noorani, Chicago, USA
How the Jamatkhana is situated within the diverse spaces of worship that exist within the broader Muslim Ummah.
Most historians agree that before the Hijra, when the Holy Prophet was still living in Mecca, Muslims had no special place of worship. The Prophet was reported to perform his prayers with his companions in the narrow alleys of Mecca, sometimes beside the Ka’ba or in his house. A dedicated space of worship was not a fundamental necessity for performing prayers. This was expressed in the sayings of the Prophet that he had been given the whole world as a mosque. However, after the Prophet’s migration to Medina, the courtyard adjacent to the Prophet’s house emerged as a dedicated space for offering daily prayers in congregation – today, it is remembered as the first mosque of the Muslim Ummah.
The Prophet’s house was not only a space of worship, but also a religious, social, educational, and political center for the Muslim community. The Prophet delivered his sermons there and people came to meet him there seeking his advice on different affairs; it was an ambassadorial space where envoys were received and also served as a sort of hospital and shelter. The multiple functions that this first Muslim space of worship performed continues to inform how Muslim spaces of worship – including the Jamatkhana(s) – are used today.
Following the Prophet’s death, with the expansion of the Muslim world, there was also a rapid growth of Muslim spaces of gathering. As different communities of interpretation were established, mosques became associated with each community. Many were private, restricted to a particular community or school of thought. Other spaces were open to the public.
Other types of spaces used for religious purposes also began to emerge and became common as the Muslim Ummah grew. Some of these co-existent places Include the “Khanaqah”, “Zawiyya”, “Tekke”, “Ribat”, “Imambara”, and “Dargah”, among others. Each name denoting a particular purpose or group affiliation. The practices performed in many of these spaces differed from those in the mosque. The Khanaqah, for example, is a space common in Syria, Iran, and Egypt amongst some Sufi groups used exclusively by its members for specific practices of the Sufi Tariqah. Several groups, including Ismailis and various Sufi Tariqahs, use a space Ismailis refer to as “Jamatkhana”, literally meaning a ‘house of gathering’. The Jamatkhana is, thus, one, among a broad diversity of religious spaces that exist across the Ummah.
Ismailis express humble Shukrana for Mawlana Hazar Imam’s countless graces including the gift of Jamatkhanas and Ismaili Centers. We also convey our Shukrana for Mawlana Hazar Imam’s guidance which has shaped our outlook and impacted every facet of our lives including respect for diversity and pluralism as embodied in the coexistence of diverse spaces of gathering, prayer, and piety in Islam.
The importance of congregational prayer in places/spaces of religious gathering
In a world that is filled with challenges, difficulties, and confrontations, places of religious gathering can be spaces of solace and peace. These religious places which engender harmony, stimulate thinking, and generate an ethical transformation through a broader understanding of what piety means. In Islam, piety includes both devotion and behavior.
In this sense, spaces of religious gathering are places that provide contexts to understand and search for the meaning of the Divine. They are reminders of the strong foundations upon which believers’ value systems are built. They provide a sense of security, of belonging, and of promise. It is this experience that converts an ordinary congregational space into a religious space. Hence, we believe that these places and spaces of religious gathering provide believers an opportunity to embark upon a spiritual journey.
It is through prayers – both formal and informal or personal prayers – and ethical living, that we understand the sacred and spiritual. Through prayers we understand the meanings of difficult questions of our lives such as: Who am I? What is love? Why do people suffer? What is justice? Why is the world the way it is? What is death? and Where will I go after I die? It is through prayers and reflection that we come closer to understanding the meaning of these mysterious questions. All religions in the world emphasize the importance of prayer. The word religion is composed of two parts. “Re” means again; and “ligion” comes from the verb meaning “to bind.” Religion means “to bind again.” What is it that rebinds man to God? It is prayer. Thus, the Qur’an explains the very purpose of creation in the following words:
“I created the Jinn and humankind only so that they may worship Me” (51:56).
Although individuals can pray at any place and at any time, specific prayer times in specific places of gathering, including congregational prayers, are emphasized since they provide benefit to individuals and strengthen the collective consciousness of the community; prayers are stronger when we pray together.
For the Muslim Ummah in general, in addition to providing the benefits inherent in praying together, congressional places of gathering help generate an Islamic ethos resulting in a particular ethical behavior and attitude. It is therefore absolutely essential and desirable that we, as Ismaili Muslims, attend Jamatkhana regularly for our daily prayers.
Diversity of spaces of religious gathering in reference to Christianity and Islam
Diversity of spaces of religious gathering prevails in all major world religions like Judaism, Christianity and Islam.
What is the meaning of the word ‘space’ in the phrase ‘space of religious gathering’? Is it a physical space or does it also represent an abstract notion, i.e. something more than a physical location? Let us take an example to understand the abstract notion of space: What do we mean by ‘space for expression’? It is an abstract notion of space, which means freedom to speak and share our thinking and ideas without restriction; it values pluralism, tolerance, and understanding of different points of view, different ideas, and solutions. Similarly, religious space also has an abstract dimension. Primarily it is a place of congregation; but its overall purpose is to evoke piety: something that is spiritual, or something that invokes barakah (blessing) for each individual. The process through which an individual understands the sacred and the divine, lies in this interaction with other members of the community.
Spaces of religious gathering provide a social and cultural context for this search for the sacred and spiritual. It provides an avenue to members of the community to participate in traditions and practices of their faith; it provides an opportunity to members of the community to meet with each other, socialize and learn from each other’s experiences. When members of a group come together to pray, it validates their value systems as they grow in their religious experiences and understandings. The understanding of the sacred and the spiritual evolves within the context of the community ‘space of religious gathering’ through interactions with members of the community and exposure to the inherited practices and traditions of a faith.
All religious traditions have a diversity of interpretations, understanding, and expressions. This diversity exists because faith is not practiced in a vacuum, but practiced in a cultural context. And since cultures differ, faith is interpreted and expressed differently by its believers; and as a result, we notice that there are various groups within each religion. These schools of interpretation have their own places of gathering. In other words, diversity in ‘spaces of religious gathering’ reflects and complements the diversity of interpretations prevalent amongst various religions. For instance, in Judaism, Christianity and Islam, there are a variety of spaces used for congregational gatherings. We may have only heard about Synagogues, Churches, and Masjids, but in reality, each faith has a variety of spaces of religious gathering.
In Christianity, based on its doctrinal and organizational differences, there are three broad divisions: Catholic, Eastern Orthodox, and Protestant, and within each of these categories there are a large number of denominations, or sub-groups within that faith. To suit the orientations and practices of these denominations, there are differences in forms of churches, e.g. Roman Catholic, Greek Orthodox, Mormon, Presbyterian, Methodist, Baptist, etc. Further, in order to accommodate the needs of small groups for private practices such as masses, meditations, marriages, funerals, and other services, separate spaces are built in, adjacent to or outside of churches.
Besides Churches, there are other spaces of religious gathering due to various interpretations of Christianity which have resulted in a variety of spaces of religious gathering such as monasteries, nunneries, and seminaries, which are closed to outsiders. For instance, entry to monasteries is allowed only to monks who are members of a certain level. A nunnery is restricted only for those women who are nuns.
Diversity of spaces of religious gathering reference to Judaism and Islam
Just as in Christianity, there is a diversity of interpretations in Judaism. The different schools of thought of Judaism are generally referred to as movements. There are three major movements in Judaism: Conservative, Orthodox, and Reform. Within each of these movements, there are sub-groups that differ in their orientations and interpretations of some aspects of Judaism. This diversity of understanding is reflected in their places of gathering.
While the term “synagogue” may be the best-known term to refer to a Jewish place of worship, the terms shul or temple may also be used. Shul, a Yiddish term, meaning school, emphasizes the educational function of the space of religious gathering. The term “temple” goes back in time to the Temple of Jerusalem, a sacred site in the Jewish tradition.
Islam, like the other Abrahamic faiths, is interpreted and practiced differently in different contexts, and Islam is not a monolithic faith. Historically, various Muslim communities and individuals have interpreted the Qur’an differently at different times and places. These schools of interpretation are known as Tariqahs. There are numerous Tariqahs reflecting the varieties of interpretation in Islam; and the common foundation of Islam – belief in one God, and that Muhammad (peace be upon him and his progeny) is His messenger – binds all of them together.
This inherent diversity in interpretations and understandings of Islam resulted in different forms and places of religious gatherings as well. New spaces of worship and gathering were created to meet the needs of those who follow particular schools of thought within the Islamic framework. These communities of interpretation, or Tariqahs, developed spaces of religious gathering that met different purposes, all centered around the devotional life of the members of the community. Masjid or Mosque is the most commonly known religious place of piety and gathering. Besides Masjid, some of these places of religious gathering include Khanaqah, Imambara, Dargah, Zawiyya, Tekke, Ribat, and Jamatkhana, each name denoting a particular purpose or group affiliation. Several groups, including Ismailis and various Sufi Tariqahs, use a space known as a Jamatkhana, literally meaning ‘a house of gathering’.
Spaces/Places of religious gathering in Islam
Just as in Christianity and Judaism, the diversity and differences in interpretations and understandings of Allah’s revelation resulted in different forms and places of religious gathering in Islam. The most commonly known place of religious gathering in Islam is Masjid or Mosque, where Muslims perform congregational ritual prayers. However, historically, Muslims have gathered in mosques for political, social, educational and cultural purposes as well.
Just like in churches and synagogues, there are variations in the ways congregations are held in mosques as well. Many different types of mosques have evolved in history. Masjids where Friday prayer is recited is known as ‘Masjid al-khutbah’, or ‘Masjid al-Juma’, or simply ‘Jami’. The mosque at Esna, built in 1077 by the Fatimid general, Badr al-Jamali was called Jami. It was a multi-purpose structure, used primarily for prayer, but also for teaching, debates and for announcing decrees.
Besides Friday mosques, there are other variations of mosques. For instance, some mosques are called ‘private’ mosques. These are for the local communities where Muslims would gather for daily prayer. Then there are Tomb or dargah mosques, which are built at the shrines or tombs of certain holy men. There are often separate mosques for Shi’a and Sunni, for various schools within Sunnism, and for various linguistic or cultural groups. For example, there are separate mosques for the Dawoodi Bohra Ismaili community and for the Sunni Memon community in India and Pakistan.
Other places of religious gathering have also existed harmoniously with mosques. For instance, there are khanqahs, which are common in Syria, Iran and Egypt. There are jamatkhanas associated with masjids, and tombs, like the Taj Mahal. Samaa Khanas are places for religious or devotional performance like the whirling of dervishes of the Jalaluddin Rumi’s order.
Another Sufi esoteric place of gathering is called Zawiyya. Zawiyya is an Arabic word which means a corner or nook of a building. It is used for smaller units, like the solitary dwelling place of a Sufi Murshid. Other Sufi places of gathering are called Tekke or Turkish Sufi convents, Ribat or frontier posts of soldiers turned into Sufi fraternities, and dargah or tomb or shrines of Muslim holy figures. Some of these places of religious gathering also have separate residences for their Murshid (guide/teacher); these not only provide spaces for teaching and accommodation for the devotees but also serve as centers of pilgrimage, gathering, and retreat for the community at large.
It is important to understand that just as with Christian monasteries, nunneries, and retreats, in Islam too, these special places of gathering are restricted only for its members. In other words, not everyone is allowed to attend these different places of religious gathering. Only those who belong to a particular order or community, after the bay’ah or oath of allegiance given to the Murshid or Master of the order, would be admitted to perform their Tariqah’s (doctrine/path) specific practices in these special places of gathering. These special spaces or places of religious gathering reflect the immense diversity prevalent in Islam.
The Ismaili Tariqah has its own interpretation of Islam within the broader understanding of communities of interpretations in Islam; and its space of religious gathering, Jamatkhana, should be viewed within this wider context of spaces of religious gathering in Islam.
The Jamatkhana: place of religious gathering for Shi’a Imami Ismaili Muslims
In order to provide institutional structure to esoteric Tariqahs, new cultural and intellectual centers, and spaces of religious gathering such as khanaqahs, zawiyyas, tekkes, and ribats evolved besides masjids. These spaces of religious gathering were generally owned and governed by private endowment funds, organizations and individuals for it to be run as per the spiritual and intellectual vision and direction of their Sufi shaikhs, murshids or masters. They are widespread throughout the Islamic world even in modern times.
Jamatkhana should be viewed within this wider context of spiritual, cultural, and intellectual spaces of piety and gathering amongst Muslims and others. It is different from the masjid which is often run by a waqf or public endowment fund or public trust. The Ismaili Jamatkhana is the property of Mawlana Hazar Imam (Imam of the-Time) where he has given permission to Ismaili Muslims to come and pray to Allah and perform other Tariqah specific practices. In that sense, it is a place where Shi’a Imami Ismaili Muslims gather to engage in the practices and traditions of the Ismaili Tariqah.
The whole context in which the Jamatkhana is situated in relation to other Muslim spaces of gathering was beautifully summarized by Mawlana Hazar Imam in his speech made on 13th December 2003 at the Foundation Laying Ceremony of the Ismaili Center in Dubai:
“At this juncture, perhaps, it would be appropriate to situate one of the functions of the Ismaili Center in the tradition of Muslim piety. For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering co-existing harmoniously with the masjid, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. Historically serving communities of different interpretations and spiritual affiliations, these spaces have retained their cultural nomenclatures and characteristics, from ribat and zawiya to khanaqa and jamatkhana. The congregational space incorporated within the Ismaili Center belongs to the historic category of Jamatkhana, an institutional category that also serves a number of sister Sunni and Shia communities, in their respective contexts, in many parts of the world. Here, it will be space reserved for traditions and practices specific to the Shia Ismaili Tariqah of Islam.”
Let us reflect upon the Jamatkhana experience to which all of us are exposed to on a regular basis. When we come to Jamatkhana there are many opportunities available to children, youth, and elders of the community to participate in various institutional and congregational activities and to learn and demonstrate ethics of Islam. These experiences inculcate ethical values such as generosity, kindness, sharing, and the spirit of voluntary service. It helps to strengthen bonds of brotherhood, creates a sense of compassion and keeps our social conscience alive; it encourages the members of the community to accept responsibility to work as a team for the welfare of the Ismaili community and the society at large. This sense is very clearly demonstrated in the speech of Mawlana Hazar imam delivered on 26th July 1982 on the occasion of the Foundation Ceremony of the Ismaili Jamatkhana and Center, Burnaby, British Columbia, Canada:
“This will be a place of congregation, of order, of peace, of prayer, of hope, of humility and brotherhood. From it should come forth those thoughts, those sentiments, those attitudes which bind men together, which unite. It has been conceived and will exist in a mood of friendship, courtesy and harmony. While the building could be an important focus in the social and religious life of the local Ismaili community in Burnaby, it is my hope, a very deep hope, that it will become a symbol of improving the understanding in the West of the real meaning of Islam.”
The Jamatkhana experience, therefore, covers multiple aspects: religious, ethical, intellectual, social, and cultural; that is, it covers worldly and spiritual responsibilities of an Ismaili who is participating in it as a member of the faith. This holistic learning in the Jamatkhana facilitates Ismailis to translate their value systems in their day-to-day lives outside the Jamatkhana as well, enabling them to demonstrate that “Islam is a way of life.”
Jamatkhana as a place of Ismaili identity, where only Ismailis attend during times of prayers.
The expression of identity manifests in many ways. Perhaps one that is most noticeable is its manifestation in the buildings – particularly spaces of community gathering. In terms of self-definition and identifying Ismailis in relation to others, community space of gathering is a statement of demonstration of our identity and a sense of belonging. For instance, one of the purposes of the high profile Jamatkhanas and permanent centers is to demonstrate our Ismaili presence and identity, Wherever they are built.
Jamatkhanas, where Ismaili Muslims gather, become an important way to demonstrate who we are; and thus form an integral part of our Ismaili identity. If we reflect on the mindset of the Jamat, it will become clear to us that non-existence of Jamatkhana in the vicinity where we live would give us a sense of a loss of identity and faith. Jamatkhanas reinforce our sense of identity and belonging.
Ismaili Muslim identity and its shared traditions and practices of the faith carry esoteric meanings, which are understood by us as the interpretations of Islam in the context of the Imam’s guidance. We belong to the Ismaili Tariqah of Islam. Ismailis are those who have given bay’ah or oath of allegiance to the Imam of-the-Time. There are two aspects to our belief in the authority of the Imam: (1) the role and spiritual authority of the Imam to guide the murids after the passing away of the Holy Prophet, and (2) the commitment, loyalty, obedience, love, and devotion of the murids towards the Imam of-the-Time. Both these aspects are inter-linked through the concept of bay’ah or allegiance.
Jamatkhana is the space provided by the Imam for Ismaili Muslims to gather, pray and practice our religious traditions daily. As murids, it is therefore our primary obligation to attend Jamatkhana whenever we can.
In the Ismaili Tariqah it is the Imam’s role and the authority to interpret the faith. It is he who guides the Jamat in its interpretation of the faith. Given the esoteric nature of our traditions and practices, it is desirable that congregational gatherings in the Jamatkhana spaces be restricted only to Ismailis during prayers and other practices of our faith.
It is also important to remember that this practice of having only Ismailis in the Jamatkhana premises is not unique to our Tariqah. It is also common in esoteric traditions in Judaism, Christianity and Islam, where we find restrictions for outsiders who do not belong to a particular group or order. Not all synagogues are open to outsiders, especially during prayer times. Some monasteries and nunneries are closed to non-initiates. In Islam too, there are batini Tariqahs that have institutions such as khanaqah, zawiyya, tekke, ribat, jamatkhana, and dargah; most of these special places of gathering are permitted only for members who have given Bay’ah to their murshid; and who follow traditions and practices of their respective Tariqah under the guidance of their murshid; and who abide to follow traditions and practices of their respective Tariqahs under the guidance of their Murshid (Imam). Thus, Jamatkhana should be viewed within the context of the diverse esoteric traditions highlighted above. Drawing inspiration from Mawlana Hazar Imam’s speeches, Jamatkhana should be seen as a place for contemplation and search for enlightenment; and since it is a ‘space reserved for traditions and practices specific to the Shia Imami Ismaili Tariqah of Islam,’ it is restricted only to Ismailis during the time of prayers and Tariqah activities.
The Jamatkhana as a space of barakah and blessings of Allah
According to the Shi’a interpretation, after the Prophet, Imams from his progeny are bearers of the Nur of Imamah. They are the intercessors who bring believers closer to Allah. It is in the context of this Shi’a belief that we seek the guidance and help from the Imam of-the-Time.
The Holy Qur’an assures us that “Allah is of infinite Grace.” (8:29). But it also teaches us that His grace is bestowed upon those who prepare themselves to be worthy receptacles. Surah 5, ayah 9 teaches us that Allah’s blessings are for all who behave ethically and seek forgiveness for their wrong doings.
Where do we seek forgiveness for our mistakes or practice supplication during times of difficulty? Or for that matter, where do we perform all our rituals to seek Allah’s blessings? Jamatkhana is the only place which enables us to achieve these blessings as a community.
It is for us to understand that Jamatkhana is the place to receive the barakah and blessings of Allah (swt) through the ritual of praising the Lord and seeking forgiveness for our mistakes that we may have committed during the day.
These are but a few examples. Besides blessings in the form of rituals, there are other opportunities that a Jamatkhana space provides such as meeting, interacting and socializing with other members of the Jamat; teaching and learning activities; reflecting upon and being exposed to aspects related to education, socio-economic, and cultures; all of which expand our spiritual, intellectual, cultural and moral horizons. In the Dubai speech of 2003, Mawlana Hazar Imam explained the beauty of these interactions as:
“The Center will offer facilities for lectures, presentations, seminars, and conferences relating to… areas of activity in social, economic, and cultural endeavor … Guided by the ethic of whatever we do, see and hear, and the quality of our social interactions, resonate on our faith and bear on our spiritual lives, the Center will seek to create, Inshallah, a sense of equilibrium, stability and tranquility.”
Finally, let us conclude this article with another excerpt of Mawlana Hazar Imam’s speech made in Dubai in 2003:
“Through its design and functions, this Center, like its predecessors, will reflect a mood of humility, forward outlook, friendship and dialogue…. It is my humble prayer that, when built, the Ismaili Center in Dubai will be a place for contemplation and search for enlightenment, where people come together to share knowledge and wisdom. It will be a place of peace, of order, of hope and of brotherhood, radiating those thoughts, attitudes and sentiments which unite, and which do not divide, and which uplift the mind and the spirit.”
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