Mosquée du vendredi

Une mosquée du vendredi (arabe : مَسْجِد جَامِع, masjid jāmi‘, ou simplement : جَامِع, jāmi‘; turc : Cami), ou parfois grande mosquée (arabe : جامع كبير, jāmi‘ kabir; turc : Ulu Cami) ou mosquée congrégationnelle, est une mosquée devant accueillir les prières du vendredi midi (jumu'ah)^[1]. Elle peut également accueillir les prières de l'Aïd dans les situations où il n'y a pas de musalla ou d'eidgah (en) disponible à proximité pour accueillir les prières. Au début de l'histoire islamique, le nombre de grandes mosquées dans une ville était strictement limité. Au fur et à mesure que les villes et les populations augmentaient au fil du temps, il est devenu plus courant pour de nombreuses mosquées d'accueillir les prières du vendredi dans la même zone^[2]^,^[3].

Étymologie

Le terme arabe complet pour ce type de mosquée est masjid jāmi‘ (en arabe : مَسْجِد جَامِع), qui est généralement traduit par « mosquée congrégationnelle »^[2]. « Congrégationnelle » est utilisé pour traduire jāmi‘ (جَامِع), qui vient de la racine sémitique arabe « ج - م - ع » qui signifie « rassembler » ou « unifier » (forme verbale : جمع et يجمع)^[4]^,^[2]. En arabe, l'expression est généralement simplifiée en jāmi‘ (جَامِع). De même, en turc le terme cami (prononciation turque : d͡ʒami) est utilisée dans le même but^[5]. Comme la distinction entre une « mosquée congrégationnelle » et d'autres mosquées a diminué dans l'histoire plus récente, les termes arabes masjid et jāmi‘ sont devenus plus interchangeables^[6]^,^[7].

Dans les nations musulmanes non arabes, le mot jāmi‘ (« ce qui rassemble ou assemble ») est souvent confondu avec un autre mot de la même racine, jumu‘ah (arabe : جُمُعَة, littéralement : « assemblée, rassemblement »), un terme qui fait référence aux prières du vendredi midi (arabe : صَلَاة الْجُمُعَة (ṣalāṫ al-jumu‘ah), littéralement : « prière de l'assemblée ») ou au vendredi lui-même (arabe : يَوْم الْجُمُعَة (yawm al-jumu‘ah), littéralement : « jour d'assemblée »)^[8]. Cela est dû au fait que les prières jumu'ah nécessitent des congrégations et ne se déroulent que dans les mosquées congrégationnelles, généralement la mosquée principale ou la mosquée centrale d'une ville, et par conséquent, elles sont également parfois connues sous le nom de mosquées du vendredi.

Historique

Depuis les premières périodes de l'islam, une distinction fonctionnelle existait entre les grandes mosquées centrales construites et contrôlées par l'État et les petites mosquées locales construites et entretenues par la population générale^[9]. Dans les premières années de l'Islam, sous les califes Rashidun et de nombreux califes omeyyades, chaque ville n'avait généralement qu'une seule mosquée du vendredi où les prières du vendredi avaient lieu, tandis que de plus petites mosquées pour les prières régulières étaient construites dans les quartiers locaux. En fait, dans certaines parties du monde islamique comme en Égypte, les services du vendredi n'étaient initialement pas autorisés dans les villages et dans d'autres zones en dehors de la ville principale où se trouvait la grande mosquée^[10]. Le dirigeant ou le gouverneur de la ville construisait généralement sa résidence (le dar al-imara) à côté de la grande mosquée, et à cette époque primitive, le dirigeant prononçait également le khutbah (sermon du vendredi) pendant les prières du vendredi^[9]^,^[11]. Cette pratique a été héritée de l'exemple de Mahomet et a été transmise aux califes après lui. Dans les provinces, les gouverneurs locaux qui régnaient au nom du calife devaient livrer le khutbah pour leur communauté locale^[11]. Le minbar, une sorte de chaire à partir de laquelle le khutbah était traditionnellement donné, est également devenu un élément standard des mosquées du vendredi au début de l'époque abbasside (fin du VIII^e siècle)^[12]^,^[13].

Au cours des siècles suivants, alors que le monde islamique devenait de plus en plus divisé entre différents États politiques, que la population musulmane et les villes augmentaient, et que de nouveaux dirigeants souhaitaient laisser leur marque de patronage, il est devenu courant d'avoir plusieurs mosquées congrégationnelles dans la même ville^[9]^,^[10]. Par exemple, Fostat, la prédécesseure du Caire moderne, a été fondée au VII^e siècle avec une seule grande mosquée (la mosquée Amr ibn al-As). Cependant, au XVII^e siècle, sous les Mamelouks, l'agglomération urbaine du Caire et de Fostat comptait 130 mosquées congrégationnelles^[9]. En fait, la ville est devenue tellement saturée de mosquées congrégationnelles qu'à la fin du XV^e siècle, ses dirigeants pouvaient rarement en construire de nouvelles^[14]. Une prolifération similaire de mosquées congrégationnelles s'est produite dans les villes de Syrie, d'Irak, d'Iran et du Maroc, ainsi que dans la récemment conquise Constantinople sous la domination ottomane^[9].

Architecture et fonction

Les mosquées congrégationnelles fonctionnent comme un espace communautaire^[15], permettant la prière et l'engagement social^[16]. Les mosquées congrégationnelles ont un rôle crucial dans les pratiques islamiques des communautés^[15]. Cependant, lors de l'examen des similitudes et des différences entre les mosquées congrégationnelles, l'influence architecturale régionale est évidente^[17]. Cela est dû en partie au fait que le Coran n'indique pas de paramètre architectural pour la mosquée congrégationnelle^[17]. Pendant la prière du vendredi, la mosquée congrégationnelle doit accueillir tous les membres masculins de la communauté^[1]. La population varie d'une région à l'autre, ce qui signifie que chaque région doit accueillir un nombre différent de personnes, de sorte que chaque mosquée congrégationnelle a une échelle différente^[1]. Le Coran souligne que la salle de prière doit accueillir la population de la communauté^[18]. Presque toutes les mosquées congrégationnelles disposent d'un minbar, qui est une plate-forme surélevée où le sermon du vendredi est donné. Le minbar est généralement placé près du mur de la qibla, ce qui signifie que les prières se feront en direction de La Mecque^[1].

Notes et références

↑ ^{a b c et d}
- The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Mosque » :
  « Islam requires no physical structure for valid prayer, which may be performed anywhere, and a minimal masjid (“place of prostration”) may consist only of lines marked on the ground, but a building constructed especially for the purpose is preferred, in particular for congregational prayer at Friday noon, the principal weekly service. Such a building may be called a masjid or a jāmi (Turk. cami), from masjid al-jāmi῾ (Pers. masjid-i jāmi῾; Urdu jāmi῾ masjid), meaning “congregational mosque.” This term is often rendered in English as “great mosque,” or “Friday mosque,” a translation of masjid-i juma῾, a Persian variant. »
- (en) A. Hilâl Uurlu et Suzan Yalman, The Friday Mosque in the City: Liminality, Ritual, and Politics, Intellect Books, 2020 (ISBN 978-1-78938-304-1), « Introduction » :
  « The English term 'mosque' derives from the Arabic masjid, a term designating a place of prostration, whereas the term jami', which is translated variously as Friday mosque, great mosque or congregational mosque, originates from the Arabic term jama', meaning to gather. »
- Peri Bearman, The Oxford Encyclopedia of Islam and Politics, Oxford University Press, 2014 (ISBN 9780199739356), « Masjid Jāmiʿ » :
  « The Friday prayer (ṣalāt al-jumʿa), which is mandatory for every adult male Muslim (Shiite Islam makes an exception if no Imam is present), came to be conducted in a large, congregational mosque, known as the masjid jāmiʿ (< Ar. jamaʿa “to assemble”), or Friday mosque. In the early Islamic period, only one Friday mosque in a community was permitted, since the address to the congregation was to be conducted by the ruler of that community. With the growth of the Muslim population, however, this became increasingly untenable. »
- (en) Sheila R. Canby, Deniz Beyazit, Martina Rugiadi et A. C. S. Peacock, Court and Cosmos: The Great Age of the Seljuqs, Metropolitan Museum of Art, 27 avril 2016 (ISBN 978-1-58839-589-4), « Glossary » :
  « masjid-i jami (Turkish, Ulu Cami) Congregational mosque where the male Muslim community performs the Friday prayer, during which the khutba is pronounced; also known as a Great Mosque or a Friday Mosque. »
- Andrew Petersen, Dictionary of Islamic architecture, Routledge, 1996, 131 p. (ISBN 9781134613663), « jami or jami masjid » :
  « A congregational mosque which can be used by all the community for Friday prayers. »
- The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque » :
  « Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. »
- Encyclopaedia of Islam, Three, Brill (ISSN 1873-9830), « Friday prayer » :
  « All schools but the Ḥanbalīs require that Friday prayers be held in a physical edifice; the Ḥanbalīs hold that they can be performed in a tent or in the open country. The schools of law differ on the number of participants required to constitute a valid congregation for Friday prayers: the Shāfiʿīs and Ḥanbalīs require forty, the Mālikīs twelve, and the Ḥanafīs only two or three praying behind the imām (in each case, counting only persons obligated to perform the prayer). Such limitations had significant practical repercussions, as when the Ḥanafī authorities of Bukhārā prevented the performance of Friday congregational prayers at a congregational mosque (jāmiʿ) erected in a substantial community in the region in the fifth/eleventh century and ultimately razed the building (Wheatley, 235). Shāfiʿīs further required that Friday prayers be held at only one place in each settlement. Until the fourth/tenth century, the number of Friday mosques (designated congregational mosques with a pulpit) was severely limited, even in major metropolitan centres; in later centuries, Friday mosques proliferated to accommodate the needs of urban populations (Wheatley, 234–5). »
- Richard Ettinghausen, Oleg Grabar et Marilyn Jenkins, Islamic Art and Architecture: 650–1250, Yale University Press, 2001, 2nd éd., 20 p. (ISBN 9780300088670, lire en ligne) :
  « They were thus not only religious buildings but also the main social and political centres, as implied by the construct al-masjid al-jami῾, usually translated as congregational mosque. »
- Islam: Art and Architecture, h.f.ullmann, 2011, 610 p. (ISBN 9783848003808), « Glossary » :
  « Mosque (Ar.: masjid, Turk.: cami, Engl.: "place of prostration") The general term masjid refers to mosques that could be used every day. The particularly important Friday (or congregational) mosques, where the communal Friday worship is held, are called masjid-i jami or -i juma. »
↑ ^{a b et c} Peri Bearman, The Oxford Encyclopedia of Islam and Politics, Oxford University Press, 2014 (ISBN 9780199739356), « Masjid Jāmiʿ » :
« The Friday prayer (ṣalāt al-jumʿa), which is mandatory for every adult male Muslim (Shiite Islam makes an exception if no Imam is present), came to be conducted in a large, congregational mosque, known as the masjid jāmiʿ (< Ar. jamaʿa “to assemble”), or Friday mosque. In the early Islamic period, only one Friday mosque in a community was permitted, since the address to the congregation was to be conducted by the ruler of that community. With the growth of the Muslim population, however, this became increasingly untenable. »
↑ Encyclopaedia of Islam, Three, Brill (ISSN 1873-9830), « Friday prayer » :
« All schools but the Ḥanbalīs require that Friday prayers be held in a physical edifice; the Ḥanbalīs hold that they can be performed in a tent or in the open country. The schools of law differ on the number of participants required to constitute a valid congregation for Friday prayers: the Shāfiʿīs and Ḥanbalīs require forty, the Mālikīs twelve, and the Ḥanafīs only two or three praying behind the imām (in each case, counting only persons obligated to perform the prayer). Such limitations had significant practical repercussions, as when the Ḥanafī authorities of Bukhārā prevented the performance of Friday congregational prayers at a congregational mosque (jāmiʿ) erected in a substantial community in the region in the fifth/eleventh century and ultimately razed the building (Wheatley, 235). Shāfiʿīs further required that Friday prayers be held at only one place in each settlement. Until the fourth/tenth century, the number of Friday mosques (designated congregational mosques with a pulpit) was severely limited, even in major metropolitan centres; in later centuries, Friday mosques proliferated to accommodate the needs of urban populations (Wheatley, 234–5). »
↑ Michael H. Mitias et Abdullah Al Jasmi, « Form and Function in the Congregational Mosque », Estetika: The Central European Journal of Aesthetics, vol. 55, n^o 1,‎ 2018, p. 25–44 (DOI 10.33134/eeja.169)
↑ The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Mosque » :
« Islam requires no physical structure for valid prayer, which may be performed anywhere, and a minimal masjid (“place of prostration”) may consist only of lines marked on the ground, but a building constructed especially for the purpose is preferred, in particular for congregational prayer at Friday noon, the principal weekly service. Such a building may be called a masjid or a jāmi (Turk. cami), from masjid al-jāmi῾ (Pers. masjid-i jāmi῾; Urdu jāmi῾ masjid), meaning “congregational mosque.” This term is often rendered in English as “great mosque,” or “Friday mosque,” a translation of masjid-i juma῾, a Persian variant. »
↑ Encyclopaedia of Islam, Second Edition, Brill, 2012, « Masd̲j̲id » :
« Linguistic usage varied somewhat in course of time with conditions. In the time of ʿUmar there was properly in every town only one masd̲j̲id d̲j̲āmiʿ for the Friday service. But when the community became no longer a military camp and Islam replaced the previous religion of the people, a need for a number of mosques for the Friday service was bound to arise. This demanded mosques for the Friday service in the country, in the villages on the one hand and several Friday mosques in the town on the other. This meant in both cases an innovation, compared with old conditions, and thus there arose some degree of uncertainty. The Friday service had to be conducted by the ruler of the community, but there was only one governor in each province; on the other hand, the demands of the time could hardly be resisted and, besides, the Christian converts to Islam had been used to a solemn weekly service. (...) The great spread of Friday mosques was reflected in the language. While inscriptions of the 8th/14th century still call quite large mosques masd̲j̲id, in the 9th/15th most of them are called d̲j̲āmiʿ (cf. on the whole question, van Berchem, CIA, i, 173-4); and while now the madrasa [q.v.] begins to predominate and is occasionally also called d̲j̲āmiʿ, the use of the word masd̲j̲id becomes limited. While, generally speaking, it can mean any mosque (e.g. al-Maḳrīzī, iv, 137, of the Muʾayyad mosque), it is more especially used of the smaller unimportant mosques. »
↑ The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque » :
« Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. »
↑ Le Coran, « L’Assemblée », LXII, 9, (ar) الجمعة,Le Coran, « L’Assemblée », LXII, 10, (ar) الجمعة
↑ ^{a b c d et e} The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque »
↑ ^{a et b} Encyclopaedia of Islam, Second Edition, Brill, 2012, « Masd̲j̲id »
↑ ^{a et b} The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Khuṭbah »
↑ Andrew Petersen, Dictionary of Islamic architecture, Routledge, 1996, 191–192 p., « minbar »
↑ The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Minbar »
↑ Doris Behrens-Abouseif, The City in the Islamic World (Volume 1), Brill, 2008, 295–316 p. (ISBN 9789004171688), « The Mamluk City: From Fustat to al-Qahira »
↑ ^{a et b} Michael H. Mitias et Abdullah Al Jasmi, « Form and Function in the Congregational Mosque », Estetika: The European Journal of Aesthetics, vol. 55, n^o 1,‎ 1^er mars 2018, p. 25 (ISSN 2571-0915, DOI 10.33134/eeja.169, lire en ligne)
↑ Trevathan, Idries HerausgeberIn VerfasserIn. Alkadi, Abdullah H. VerfasserIn., The Art of Orientation an Exploration of the Mosque Through Objects, Munich Germany, Hirmer Publisher, 2020, 20–21 p. (ISBN 978-3-7774-3593-0, OCLC 1229090641, lire en ligne)
↑ ^{a et b} Mosques : splendors of Islam, Rizzoli New York, 2017 (ISBN 978-0-8478-6035-7, OCLC 975133976, lire en ligne)
↑ The mosque : history, architectural development & regional diversity (Martin Frishman, Hasan-Uddin Khan, Mohammad Al-Asad), New York, Thames and Hudson, 1994 (ISBN 0-500-34133-8, OCLC 31758698, lire en ligne)

(en) Cet article est partiellement ou en totalité issu de l’article de Wikipédia en anglais intitulé « Congregational mosque » (voir la liste des auteurs).

Voir aussi

Articles connexes

Portail de l’islam

[:2-1] {a b c et d}
The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Mosque » :
« Islam requires no physical structure for valid prayer, which may be performed anywhere, and a minimal masjid (“place of prostration”) may consist only of lines marked on the ground, but a building constructed especially for the purpose is preferred, in particular for congregational prayer at Friday noon, the principal weekly service. Such a building may be called a masjid or a jāmi (Turk. cami), from masjid al-jāmi῾ (Pers. masjid-i jāmi῾; Urdu jāmi῾ masjid), meaning “congregational mosque.” This term is often rendered in English as “great mosque,” or “Friday mosque,” a translation of masjid-i juma῾, a Persian variant. »

(en) A. Hilâl Uurlu et Suzan Yalman, The Friday Mosque in the City: Liminality, Ritual, and Politics, Intellect Books, 2020 (ISBN 978-1-78938-304-1), « Introduction » :
« The English term 'mosque' derives from the Arabic masjid, a term designating a place of prostration, whereas the term jami', which is translated variously as Friday mosque, great mosque or congregational mosque, originates from the Arabic term jama', meaning to gather. »

Peri Bearman, The Oxford Encyclopedia of Islam and Politics, Oxford University Press, 2014 (ISBN 9780199739356), « Masjid Jāmiʿ » :
« The Friday prayer (ṣalāt al-jumʿa), which is mandatory for every adult male Muslim (Shiite Islam makes an exception if no Imam is present), came to be conducted in a large, congregational mosque, known as the masjid jāmiʿ (< Ar. jamaʿa “to assemble”), or Friday mosque. In the early Islamic period, only one Friday mosque in a community was permitted, since the address to the congregation was to be conducted by the ruler of that community. With the growth of the Muslim population, however, this became increasingly untenable. »

(en) Sheila R. Canby, Deniz Beyazit, Martina Rugiadi et A. C. S. Peacock, Court and Cosmos: The Great Age of the Seljuqs, Metropolitan Museum of Art, 27 avril 2016 (ISBN 978-1-58839-589-4), « Glossary » :
« masjid-i jami (Turkish, Ulu Cami) Congregational mosque where the male Muslim community performs the Friday prayer, during which the khutba is pronounced; also known as a Great Mosque or a Friday Mosque. »

Andrew Petersen, Dictionary of Islamic architecture, Routledge, 1996, 131 p. (ISBN 9781134613663), « jami or jami masjid » :
« A congregational mosque which can be used by all the community for Friday prayers. »

The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque » :
« Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. »

Encyclopaedia of Islam, Three, Brill (ISSN 1873-9830), « Friday prayer » :
« All schools but the Ḥanbalīs require that Friday prayers be held in a physical edifice; the Ḥanbalīs hold that they can be performed in a tent or in the open country. The schools of law differ on the number of participants required to constitute a valid congregation for Friday prayers: the Shāfiʿīs and Ḥanbalīs require forty, the Mālikīs twelve, and the Ḥanafīs only two or three praying behind the imām (in each case, counting only persons obligated to perform the prayer). Such limitations had significant practical repercussions, as when the Ḥanafī authorities of Bukhārā prevented the performance of Friday congregational prayers at a congregational mosque (jāmiʿ) erected in a substantial community in the region in the fifth/eleventh century and ultimately razed the building (Wheatley, 235). Shāfiʿīs further required that Friday prayers be held at only one place in each settlement. Until the fourth/tenth century, the number of Friday mosques (designated congregational mosques with a pulpit) was severely limited, even in major metropolitan centres; in later centuries, Friday mosques proliferated to accommodate the needs of urban populations (Wheatley, 234–5). »

Richard Ettinghausen, Oleg Grabar et Marilyn Jenkins, Islamic Art and Architecture: 650–1250, Yale University Press, 2001, 2nd éd., 20 p. (ISBN 9780300088670, lire en ligne) :
« They were thus not only religious buildings but also the main social and political centres, as implied by the construct al-masjid al-jami῾, usually translated as congregational mosque. »

Islam: Art and Architecture, h.f.ullmann, 2011, 610 p. (ISBN 9783848003808), « Glossary » :
« Mosque (Ar.: masjid, Turk.: cami, Engl.: "place of prostration") The general term masjid refers to mosques that could be used every day. The particularly important Friday (or congregational) mosques, where the communal Friday worship is held, are called masjid-i jami or -i juma. »

[2] The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Mosque » :
« Islam requires no physical structure for valid prayer, which may be performed anywhere, and a minimal masjid (“place of prostration”) may consist only of lines marked on the ground, but a building constructed especially for the purpose is preferred, in particular for congregational prayer at Friday noon, the principal weekly service. Such a building may be called a masjid or a jāmi (Turk. cami), from masjid al-jāmi῾ (Pers. masjid-i jāmi῾; Urdu jāmi῾ masjid), meaning “congregational mosque.” This term is often rendered in English as “great mosque,” or “Friday mosque,” a translation of masjid-i juma῾, a Persian variant. »

[3] (en) A. Hilâl Uurlu et Suzan Yalman, The Friday Mosque in the City: Liminality, Ritual, and Politics, Intellect Books, 2020 (ISBN 978-1-78938-304-1), « Introduction » :
« The English term 'mosque' derives from the Arabic masjid, a term designating a place of prostration, whereas the term jami', which is translated variously as Friday mosque, great mosque or congregational mosque, originates from the Arabic term jama', meaning to gather. »

[4] Peri Bearman, The Oxford Encyclopedia of Islam and Politics, Oxford University Press, 2014 (ISBN 9780199739356), « Masjid Jāmiʿ » :
« The Friday prayer (ṣalāt al-jumʿa), which is mandatory for every adult male Muslim (Shiite Islam makes an exception if no Imam is present), came to be conducted in a large, congregational mosque, known as the masjid jāmiʿ (< Ar. jamaʿa “to assemble”), or Friday mosque. In the early Islamic period, only one Friday mosque in a community was permitted, since the address to the congregation was to be conducted by the ruler of that community. With the growth of the Muslim population, however, this became increasingly untenable. »

[5] (en) Sheila R. Canby, Deniz Beyazit, Martina Rugiadi et A. C. S. Peacock, Court and Cosmos: The Great Age of the Seljuqs, Metropolitan Museum of Art, 27 avril 2016 (ISBN 978-1-58839-589-4), « Glossary » :
« masjid-i jami (Turkish, Ulu Cami) Congregational mosque where the male Muslim community performs the Friday prayer, during which the khutba is pronounced; also known as a Great Mosque or a Friday Mosque. »

[6] Andrew Petersen, Dictionary of Islamic architecture, Routledge, 1996, 131 p. (ISBN 9781134613663), « jami or jami masjid » :
« A congregational mosque which can be used by all the community for Friday prayers. »

[7] The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque » :
« Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. »

[8] Encyclopaedia of Islam, Three, Brill (ISSN 1873-9830), « Friday prayer » :
« All schools but the Ḥanbalīs require that Friday prayers be held in a physical edifice; the Ḥanbalīs hold that they can be performed in a tent or in the open country. The schools of law differ on the number of participants required to constitute a valid congregation for Friday prayers: the Shāfiʿīs and Ḥanbalīs require forty, the Mālikīs twelve, and the Ḥanafīs only two or three praying behind the imām (in each case, counting only persons obligated to perform the prayer). Such limitations had significant practical repercussions, as when the Ḥanafī authorities of Bukhārā prevented the performance of Friday congregational prayers at a congregational mosque (jāmiʿ) erected in a substantial community in the region in the fifth/eleventh century and ultimately razed the building (Wheatley, 235). Shāfiʿīs further required that Friday prayers be held at only one place in each settlement. Until the fourth/tenth century, the number of Friday mosques (designated congregational mosques with a pulpit) was severely limited, even in major metropolitan centres; in later centuries, Friday mosques proliferated to accommodate the needs of urban populations (Wheatley, 234–5). »

[9] Richard Ettinghausen, Oleg Grabar et Marilyn Jenkins, Islamic Art and Architecture: 650–1250, Yale University Press, 2001, 2nd éd., 20 p. (ISBN 9780300088670, lire en ligne) :
« They were thus not only religious buildings but also the main social and political centres, as implied by the construct al-masjid al-jami῾, usually translated as congregational mosque. »

[10] Islam: Art and Architecture, h.f.ullmann, 2011, 610 p. (ISBN 9783848003808), « Glossary » :
« Mosque (Ar.: masjid, Turk.: cami, Engl.: "place of prostration") The general term masjid refers to mosques that could be used every day. The particularly important Friday (or congregational) mosques, where the communal Friday worship is held, are called masjid-i jami or -i juma. »

[:0-2] {a b et c} Peri Bearman, The Oxford Encyclopedia of Islam and Politics, Oxford University Press, 2014 (ISBN 9780199739356), « Masjid Jāmiʿ » :
« The Friday prayer (ṣalāt al-jumʿa), which is mandatory for every adult male Muslim (Shiite Islam makes an exception if no Imam is present), came to be conducted in a large, congregational mosque, known as the masjid jāmiʿ (< Ar. jamaʿa “to assemble”), or Friday mosque. In the early Islamic period, only one Friday mosque in a community was permitted, since the address to the congregation was to be conducted by the ruler of that community. With the growth of the Muslim population, however, this became increasingly untenable. »

[:0522-3] Encyclopaedia of Islam, Three, Brill (ISSN 1873-9830), « Friday prayer » :
« All schools but the Ḥanbalīs require that Friday prayers be held in a physical edifice; the Ḥanbalīs hold that they can be performed in a tent or in the open country. The schools of law differ on the number of participants required to constitute a valid congregation for Friday prayers: the Shāfiʿīs and Ḥanbalīs require forty, the Mālikīs twelve, and the Ḥanafīs only two or three praying behind the imām (in each case, counting only persons obligated to perform the prayer). Such limitations had significant practical repercussions, as when the Ḥanafī authorities of Bukhārā prevented the performance of Friday congregational prayers at a congregational mosque (jāmiʿ) erected in a substantial community in the region in the fifth/eleventh century and ultimately razed the building (Wheatley, 235). Shāfiʿīs further required that Friday prayers be held at only one place in each settlement. Until the fourth/tenth century, the number of Friday mosques (designated congregational mosques with a pulpit) was severely limited, even in major metropolitan centres; in later centuries, Friday mosques proliferated to accommodate the needs of urban populations (Wheatley, 234–5). »

[4] Michael H. Mitias et Abdullah Al Jasmi, « Form and Function in the Congregational Mosque », Estetika: The Central European Journal of Aesthetics, vol. 55, n^o 1,‎ 2018, p. 25–44 (DOI 10.33134/eeja.169)

[:24-5] The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Mosque » :
« Islam requires no physical structure for valid prayer, which may be performed anywhere, and a minimal masjid (“place of prostration”) may consist only of lines marked on the ground, but a building constructed especially for the purpose is preferred, in particular for congregational prayer at Friday noon, the principal weekly service. Such a building may be called a masjid or a jāmi (Turk. cami), from masjid al-jāmi῾ (Pers. masjid-i jāmi῾; Urdu jāmi῾ masjid), meaning “congregational mosque.” This term is often rendered in English as “great mosque,” or “Friday mosque,” a translation of masjid-i juma῾, a Persian variant. »

[:0523-6] Encyclopaedia of Islam, Second Edition, Brill, 2012, « Masd̲j̲id » :
« Linguistic usage varied somewhat in course of time with conditions. In the time of ʿUmar there was properly in every town only one masd̲j̲id d̲j̲āmiʿ for the Friday service. But when the community became no longer a military camp and Islam replaced the previous religion of the people, a need for a number of mosques for the Friday service was bound to arise. This demanded mosques for the Friday service in the country, in the villages on the one hand and several Friday mosques in the town on the other. This meant in both cases an innovation, compared with old conditions, and thus there arose some degree of uncertainty. The Friday service had to be conducted by the ruler of the community, but there was only one governor in each province; on the other hand, the demands of the time could hardly be resisted and, besides, the Christian converts to Islam had been used to a solemn weekly service. (...) The great spread of Friday mosques was reflected in the language. While inscriptions of the 8th/14th century still call quite large mosques masd̲j̲id, in the 9th/15th most of them are called d̲j̲āmiʿ (cf. on the whole question, van Berchem, CIA, i, 173-4); and while now the madrasa [q.v.] begins to predominate and is occasionally also called d̲j̲āmiʿ, the use of the word masd̲j̲id becomes limited. While, generally speaking, it can mean any mosque (e.g. al-Maḳrīzī, iv, 137, of the Muʾayyad mosque), it is more especially used of the smaller unimportant mosques. »

[:2424-7] The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque » :
« Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. »

[Cite_quran|62|9|e=11|s=ns-8] Le Coran, « L’Assemblée », LXII, 9, (ar) الجمعة,Le Coran, « L’Assemblée », LXII, 10, (ar) الجمعة

[:242-9] {a b c d et e} The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Mosque »

[:052-10] {a et b} Encyclopaedia of Islam, Second Edition, Brill, 2012, « Masd̲j̲id »

[:2422-11] {a et b} The Oxford Encyclopedia of the Islamic World, Oxford University Press, 2009 (ISBN 9780195305135), « Khuṭbah »

[:1-12] Andrew Petersen, Dictionary of Islamic architecture, Routledge, 1996, 191–192 p., « minbar »

[:2423-13] The Grove Encyclopedia of Islamic Art and Architecture, Oxford University Press, 2009 (ISBN 9780195309911), « Minbar »

[14] Doris Behrens-Abouseif, The City in the Islamic World (Volume 1), Brill, 2008, 295–316 p. (ISBN 9789004171688), « The Mamluk City: From Fustat to al-Qahira »

[:3-15] {a et b} Michael H. Mitias et Abdullah Al Jasmi, « Form and Function in the Congregational Mosque », Estetika: The European Journal of Aesthetics, vol. 55, n^o 1,‎ 1^er mars 2018, p. 25 (ISSN 2571-0915, DOI 10.33134/eeja.169, lire en ligne)

[16] Trevathan, Idries HerausgeberIn VerfasserIn. Alkadi, Abdullah H. VerfasserIn., The Art of Orientation an Exploration of the Mosque Through Objects, Munich Germany, Hirmer Publisher, 2020, 20–21 p. (ISBN 978-3-7774-3593-0, OCLC 1229090641, lire en ligne)

[:4-17] {a et b} Mosques : splendors of Islam, Rizzoli New York, 2017 (ISBN 978-0-8478-6035-7, OCLC 975133976, lire en ligne)

[18] The mosque : history, architectural development & regional diversity (Martin Frishman, Hasan-Uddin Khan, Mohammad Al-Asad), New York, Thames and Hudson, 1994 (ISBN 0-500-34133-8, OCLC 31758698, lire en ligne)

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