Surau Al-‘Izzah as the reminiscent of the Prophet’s mosque

A study done by Siraj (2004) classified the types of mosque in Malaysian into state

mosques, district mosques, qaryah mosques and privately funded mosques (as cited by Shahidah,

200, p. 3). Surau Al-’Izzah [sic.], the focus of this paper can be classified under privately funded

mosques. In local language, surau connotes a smaller kind of masjid (mosque) where the Friday

congregational prayer is absence except for unusual case. Personally, the writer feels that size

does not matter when it concerns places of worship especially in Islam. The reason for choosing

this small mosque despite its considerably small size and limited compound is because it

disseminates considerable impact of Islamic spirit for the Muslims community around it that it is

non-exaggerative to note that it brings the reminiscent of the “first naturally primitive”

(Al-Qu āitī, 2007, p. 56) prophet’s premiere mosque in Medina. Apart from comparison in its

size, the focus of its comparison with the Prophet’s mosque is analysed in three different

dimensions namely the background, selection of the responsible personnel and funding of

planned activities.

It was recorded that the land where the Prophet’s mosque stand was purchased by

Sayyidina Abu Bakr Al-Ṣiddiq with the cost of 10 dinars from the guardian of two orphans

Mu ādh ibnu Afrā’ al-Hārithī (Al-Qu āitī, 2007, p. 53). The Prophet’s mosque in its initial phase

covered the area of “seventy ells (70 x 1.14m) in length and sixty ells (60 x 1.14 m) in width, the

surface level was over the height of a man, mud was used for the walls, the trunks of the date

palm were used for the columns and interwoven palm fronds were chosen for roofing and later

on the floor was covered with stones” (ibid. 54). On the other hand, Surau Al- Izzah was built on

a small piece of land in Taman Samudera, Batu Caves, Selangor, that was hand over as a gift by

the local developer of Syarikat Samudra Sdn Bhd (subsidiary of Tenaga Ehsan Sdn Bhd). The

information from its website recorded that it has been officiated on 5th March 2010 / 19th Rabi

al-awwal 1431H in conjunction with the celebration of the mawlid al-nabiyy by the then YB

Dato’ Dr Hj Hasan bin Hj Mohamed Ali, ADUN (State Assembly Man) of Gombak Setia who

was also the Religious Member of the State of Selangor. The realization of this surau in principal

aims at providing a midpoint where the community in that area could possibly gather and

perform everyday congregational prayers as well as accommodating the increased number of

Muslims exercising tarawih during the Ramadhan. By the course of time, it proves to be a

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worthwhile action. Thanks to the donor and the ones who have strived hard in making the surau

lively.

In the Prophet’s era, only the prophet himself led the prayer except when he was sick

especially during the end of his life. It is almost clear that he chaired formal functions though

some Companions did opine and contribute whenever necessary. At present day, the scenario is a

bit different. Since the surau under study is in the state of Selangor, the administration of its

organization follows the guidelines laid down by the Jabatan Agama Islam Selangor (JAIS)

known as Kaedah-kaedah Pegawai Masjid dan Jawatankuasa Kariah (Negeri Selangor)

(Pindaan) 2001. In this manner, Surau Al- Izzah is managed by a committee selected by JAIS

through nominations of 15 eligible candidates done by the residents in the presence of either the

ketua kampung (village head) or chairman of the resident’s body or the chairman of the surau.

The eligible posts include the chairman, the imam, the muazzin, the siak, secretary, treasurer, and

a few male and female and representatives. No election is done during the nomination phase

which is normally decided during the surau annual general meeting. They will serve a three-year

term service for example from 2013 to 2016. The chairman, imam and bilal (in emergency cases)

are those who take the responsibility to lead the prayers (imam) in the surau. In principal, the

main criterion to be considered is based on the Quranic verse:

كاة الز وآتى الصالة وأقام خر اآل� �يو�م وال ه بالل آمن من� ه الل مساجد يع�مر ما إن�مه�تدين ال من يكونوا أن أولـئك فعسى ه الل إال يخ�ش ولم�

The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish

regular prayers, and practise regular charity, and fear none (at all) except Allah. It is they who are expected to

be on true guidance. (Q. Al-Taubah: 18).

Practically, all the committee must be over 21 years old but do not exceed 65 years old. They

must be Sunnis who are physically and mentally healthy with leadership quality, literate, are not

criminals or bankruptcies and live within the community. It is especially distinctive that the

imam should be well versed in the recitation of the Quran.

Al-Qu āitī, (2007) wrote that the Prophet’s mosque is not only for the congregational

prayers but “a multi-functional institution in keeping with the nature of the large variety of facets

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covered by Islam’s comprehensive teaching” (p.55). Among the functions are receiving

delegations, conducting negotiations, lecturing and instruction and providing shelter to the poor,

needy and the way-farer (ibid.). Following the categorization collated by Anis Azura (2010) on

activities managed by mosques in Malaysia, Surau Al-’Izzah also organizes ibadah, education

and da`wah, social and community development and masjid management. However, perhaps

because of its limited compound, it does not have a centre of Islamic knowledge such as a small

library. The interesting part is that the activities in Surau Al-’Izzah cater diverse interest groups.

Among them are Sunathon (mass children circumcision) and recognition to students who excel

in their examinations, special talks on current issues such as the conflicts in Egypt and Syria as

well as annual celebrations of the Eids. The daily activities include kuliah maghrib (a brief talk

between Maghrib and Isya’ prayer). The programmes do not only involved the Muslims but are

also joined by the non-Muslims who came on the Open Day as invited by the committee. It is

due to mention that, in order for any activities to take action depends on the availability of the

fund. The study done by Shahidah (2012) found out that in Terengganu the qaryah mosques

depend on the donations from the members and public. However, they can apply for funds from

the state government to repair or improve the mosque buildings. The scenario is also true in the

case of Surau Al- Izzah. At present the committee has been very pro-active in organizing fund-

raising programmes such as Charity Night and distributing flyers as well as uploading the

completed activities and projects online to collect extra funds to upgrade the surau.

Concisely, the Muslims’ places of worship are more than just solitude places where they

are restricted as centres for communion between the believers and Allah. The mosque, big or

small, such as Surau Al- Izzah plays important roles not only to unite people during

congregational prayers but as hub for social activities that involved all levels of life regardless of

age and belief.

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REFERENCE

Al-Qu āitī, S. G. (2007). The Holy Cities. the pilgrimage and the world of islam. KY: Fons Vitae.

Anis Azura, A. R. (2010). The Maintenance Management of Masjid Buildings in Federal Territory of Kuala Lumpur and Putra Jaya. Unpublished Masters dissertation. International Islamic University Malaysia, Kuala Lumpur.

Shahida, S. (2012). Accounting Practices of Religious organization: the case of the mosques in Kuala Terengganu. Unpublished Masters dissertation. International Islamic University Malaysia, Kuala Lumpur.

Surau Al-‘Izzah. (2014). Retrieved February 28, 2014. http://surau-alizzah.com/v1/?page_id=7

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