Masjid jami

Masjid Jami di Isfahan, Iran, sebuah masjid bersejarah yang awalnya didirikan pada abad kedelapan

Masjid Jami atau masjid Jumu'ah (bahasa Arab: مَسْجِد جَامِع, masjid jāmi‘, atau hanya: جَامِع, jāmi‘; bahasa Turki: Cami), atau kadang-kadang disebut masjid Agung atau masjid Raya (bahasa Arab: جامع كبير, jāmi‘ kabir; bahasa Turki: Ulu Cami), adalah sebuah masjid untuk menyelenggarakan salat Jumat yang dikenal dengan nama jumu'ah.^[1] Kemudian bisa juga menjadi tempat pelaksanaan salat Id dalam situasi darurat ketika tidak ada musala atau eidgah yang tersedia di dekatnya. Pada awal sejarah Islam, jumlah masjid Jami di satu kota sangat terbatas. Seiring pertumbuhan kota dan populasi dari waktu ke waktu, menjadi lebih umum bagi banyak masjid untuk menyelenggarakan salat Jumat di area yang sama.^[2][3]

Etimologi

Istilah bahasa Arab lengkap untuk jenis masjid ini adalah masjid jāmi‘ (مَسْجِد جَامِع ), yang biasanya diterjemahkan sebagai "masjid Jami" atau "masjid Jumu'ah".^[2] "Jami" digunakan untuk menerjemahkan jāmi‘ (جَامِع ), yang berasal dari bahasa Arab "ج - م - ع" yang memiliki arti 'mempertemukan' atau 'menyatukan'’ (bentuk lisan: جمع dan يجمع ).^[2][4] Dalam bahasa Arab, istilah ini biasanya disederhanakan menjadi jāmi‘ (جَامِع). Begitu pula dalam bahasa Turki istilah cami (pengucapan bahasa Turki: [d͡ʒami]) digunakan untuk tujuan yang sama.^[5] Sebagai pembeda antara “masjid Jami" dan masjid lainnya telah berkurang dalam sejarah yang lebih baru, istilah Arab masjid dan jami' lebih sering dipergunakan.^[6][7]

Di negara-negara Muslim non-Arab, kata itu jāmi‘ ("yang mengumpulkan, berkumpul atau dikumpulkan") sering digabungkan dengan kata lain dari akar yang sama, jumu‘ah (bahasa Arab: جُمُعَة, har. 'perakitan, berkumpul'), sebuah istilah yang merujuk pada salat Jumat (bahasa Arab: صَلَاة الْجُمُعَة, translit. ṣalāṫ al-jumu‘ah, har. 'prayer of assembly') atau hari Jumat itu sendiri (bahasa Arab: يَوْم الْجُمُعَة, translit. yawm al-jumu‘ah, har. 'day of assembly').^[8] Hal ini disebabkan salat jumat wajib berjamaah dan hanya dilaksanakan di masjid-masjid Jami, biasanya ialah masjid utama atau masjid yang terletak di pusat kota, dan karenanya kadang-kadang juga dikenal sebagai masjid Jumu'ah.

Sejarah

Masjid Amru bin Ash, didirikan pada abad ketujuh sebagai masjid Jami' pertama di Fustat, Mesir.

Sejak periode awal Islam, ada perbedaan fungsional antara masjid pusat besar yang dibangun dan dikendalikan oleh negara serta masjid lokal kecil yang dibangun dan dipelihara oleh masyarakat umum.^[9] Pada tahun-tahun awal Islam, di bawah kekhalifahan Rasyidin dan banyak dari kekhalifahan Bani Umayyah, setiap kota umumnya hanya memiliki satu masjid Jami tempat salat Jumat diadakan, sementara masjid-masjid yang lebih kecil untuk salat rutin dibangun di lingkungan setempat.

Bahkan di beberapa bagian dunia Islam seperti di Mesir, salat Jumat awalnya tidak diizinkan di desa-desa dan di daerah lain di luar kota utama tempat masjid Jami berdiri.^[10] Penguasa atau gubernur kota biasanya membangun tempat tinggalnya (dar al-imara) bersebelahan dengan masjid Jami, dan pada masa awal ini para penguasa juga menyampaikan khutbah pada saat salat jumat.^[9][11] Praktik ini diwarisi dari teladan Muhammad dan diteruskan kepada para khalifah setelahnya. Di provinsi-provinsi, gubernur setempat yang memerintah atas nama khalifah diharapkan menyampaikan khutbah untuk komunitas lokal merata.^[11] Mimbar, sejenis fitur tempat khutbah yang secara tradisional diberikan, juga menjadi fitur standar masjid Jami pada awal periode Abbasiyah (akhir abad kedelapan).^[12][13]

Area mihrab Masjid Umayyah di Damaskus hari ini, dengan mimbar di sebelah kanan

Di abad-abad berikutnya, ketika dunia Islam semakin terbagi antara negara-negara politik yang berbeda, ketika populasi Muslim dan kota-kota tumbuh, dan ketika penguasa baru ingin meninggalkan tanda perlindungan mereka, menjadi umum untuk memiliki banyak masjid Jami di kota yang sama.^[9][10] Misalnya, Fustat, pendahulu Kairo modern, didirikan pada abad ketujuh dengan hanya satu masjid Jami (Masjid Amru bin Ash).

Namun, pada abad ke-15, di bawah periode Mamluk, aglomerasi perkotaan Kairo dan Fustat memiliki 130 masjid Jami.^[9] Faktanya, kota ini menjadi sangat jenuh dengan masjid Jami sehingga pada akhir abad ke-15 para penguasanya jarang dapat membangun masjid baru.^[14] Proliferasi serupa masjid Jami terjadi di kota-kota Suriah, Irak, Iran, dan Maroko, serta di Konstantinopel (Istanbul) yang baru ditaklukkan di bawah pemerintahan Ottoman.^[9]

Referensi

1. • M. Bloom, Jonathan; S. Blair, Sheila, ed. (2009). "Mosque". The Grove Encyclopedia of Islamic Art and Architecture. Oxford University Press. ISBN 9780195309911. 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. 
   • Uurlu, A. Hilâl; Yalman, Suzan (2020). "Introduction". The Friday Mosque in the City: Liminality, Ritual, and Politics (dalam bahasa Inggris). Intellect Books. ISBN 978-1-78938-304-1. 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. 
   • Bearman, Peri (2014). "Masjid Jāmiʿ". Dalam Emad El-Din, Shahin. The Oxford Encyclopedia of Islam and Politics. Oxford University Press. ISBN 9780199739356. 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. 
   • Canby, Sheila R.; Beyazit, Deniz; Rugiadi, Martina; Peacock, A. C. S. (2016-04-27). "Glossary". Court and Cosmos: The Great Age of the Seljuqs (dalam bahasa Inggris). Metropolitan Museum of Art. ISBN 978-1-58839-589-4. 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. 
   • Petersen, Andrew (1996). "jami or jami masjid". Dictionary of Islamic architecture. Routledge. hlm. 131. ISBN 9781134613663. A congregational mosque which can be used by all the community for Friday prayers. 
   • Esposito, John L., ed. (2009). "Mosque". The Oxford Encyclopedia of the Islamic World. Oxford University Press. ISBN 9780195305135. Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. 
   • Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (ed.). "Friday prayer". Encyclopaedia of Islam, Three. Brill. ISSN 1873-9830. 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). 
   • Ettinghausen, Richard; Grabar, Oleg; Jenkins, Marilyn (2001). Islamic Art and Architecture: 650–1250 (edisi ke-2nd). Yale University Press. hlm. 20. ISBN 9780300088670. 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. 
   • Hattstein, Markus; Delius, Peter, ed. (2011). "Glossary". Islam: Art and Architecture. h.f.ullmann. hlm. 610. ISBN 9783848003808. 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. Bearman, Peri (2014). "Masjid Jāmiʿ". Dalam Emad El-Din, Shahin. The Oxford Encyclopedia of Islam and Politics. Oxford University Press. ISBN 9780199739356. 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. 
3. Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (ed.). "Friday prayer". Encyclopaedia of Islam, Three. Brill. ISSN 1873-9830. 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. Mitias, Michael H.; Al Jasmi, Abdullah (2018). "Form and Function in the Congregational Mosque". Estetika: The Central European Journal of Aesthetics. 55 (1): 25–44. doi:10.33134/eeja.169. 
5. M. Bloom, Jonathan; S. Blair, Sheila, ed. (2009). "Mosque". The Grove Encyclopedia of Islamic Art and Architecture. Oxford University Press. ISBN 9780195309911. 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. 
6. Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P., ed. (2012). "Masd̲j̲id". Encyclopaedia of Islam, Second Edition. Brill. 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. 
7. Esposito, John L., ed. (2009). "Mosque". The Oxford Encyclopedia of the Islamic World. Oxford University Press. ISBN 9780195305135. Jāmiʿ is a designation for the congregational mosque dedicated to Friday communal prayer; in modern times it is used interchangeably with masjid. 
8. Qur'an 62:9-11,Qur'an 62:10-11
9. Esposito, John L., ed. (2009). "Mosque". The Oxford Encyclopedia of the Islamic World. Oxford University Press. ISBN 9780195305135. 
10. Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P., ed. (2012). "Masd̲j̲id". Encyclopaedia of Islam, Second Edition. Brill. 
11. Esposito, John L., ed. (2009). "Khuṭbah". The Oxford Encyclopedia of the Islamic World. Oxford University Press. ISBN 9780195305135. 
12. Petersen, Andrew (1996). "minbar". Dictionary of Islamic architecture. Routledge. hlm. 191–192. 
13. M. Bloom, Jonathan; S. Blair, Sheila, ed. (2009). "Minbar". The Grove Encyclopedia of Islamic Art and Architecture. Oxford University Press. ISBN 9780195309911. 
14. Behrens-Abouseif, Doris (2008). "The Mamluk City: From Fustat to al-Qahira". Dalam Jayyusi, Salma K. The City in the Islamic World (Volume 1). Brill. hlm. 295–316. ISBN 9789004171688. 

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