1.1 INTRODUCTION
The institution of mosques is very fundamental to Muslim societies and communities. Mosques in the early Islamic era served as center for both legislative, executive and judicial chamber for the Islamic State. The Prophet Muhammad and his Immediate Four Successors—Abu Bakar, Umar, Uthman and Ali, had initiated, planned and executed Gods orders as well as socio-political regulations of the Islamic State from the mosques. The mosque, apart from this high level religious and socio-political functions, had, on the lower level, served the special needs of the Muslims in sealing of marriage contracts, naming ceremonies, and also funeral rites. Meanwhile, the most important aspect of the mosque, to the Muslim, is the place of reunification with his Maker, Allah Khaliq. That is, to perform Salah and sing the hymn of Allah. To this effect, the mosque as a physical structure, is not only a point of physical unity for the Muslim, but is also, and more to it, the nucleus of the Muslim society and community. Thus the place of mosque in Muslim communities and societies is the single most important institution that serve the spiritual and cultural needs of the Muslims.This study delves into an aspect of the Muslim mosque, the spatio-cultural distribution of mosques, in some Muslim communities, Salaga and Kpembe, northern Ghana.
1.2 OBJECTIVES
The study drives on four (4) objectives. It seeks,1. To explore into the spatial distribution of Mosques in Salaga and Kpembi.
2. To find out the distribution of mosques among major Muslim societies (denomination) in Salaga and Kpembe.
3. To infer from the distribution of mosques in Salaga, and from experience in the Muslimdom, what the present distribution means to peaceful coexistence in Salaga.
4. To explore into the infrastructural state of mosques in Salaga-Kpembi.
1.3 RESEARCH QUESTION
By pursuing the objectives afore stated, the research sort to find answers to the following questions:1. What is the spatial distribution of Mosques in Salaga and Kpembi?
2. What is the physical condition of Mosques in Salaga and Kpembi?
3. Does the present distribution of mosques among Islamic denominations have positive implications on peaceful coexistence in Salaga?
2.1 STUDY AREA
Salaga and Kpembe are the study areas for this study. Salaga and Kpembe are both towns in the Northern Region of Ghana. Salaga is the administrative capital town of East Gonja District and the Zonal Center of the Eastern Corridor* to which Kpembe is the traditional capital of the Gonja tradition. Salaga is located at about 333kms as crow flies away directly north of Accra, the national capital, and similarly at about 100km away in the South-East of Tamale, the regional Capital. Figure 1 shows the location of Salaga in respect of the National and Regional Capitals.Salaga is bounded in the North-West, about 10.5km by Masaka; in the West at about 8.6km by Bandawn; in the South at about 6km by Bakutido, in the South-South-East by Adamupe at about 6km. And by Kpembe and Nkonta in the South-East and North-East respectively. Due to the urbanizing nature of Salaga Township, its boundaries, in the South-East with Kpembe and in the North-East with Nkonta are insignificant as conurbation with these towns has already taken place. To the other boundaries, the Salaga Township is limited by the extent of its urbanization and then unsettled space until the nearest town is reached. Figure 2 shows the Townships of Salaga and Kpembe; while Figure 3, shows the community area delineation of Salaga town.
Salaga has a 2010 Population and Housing Census of 25,302 people, while Kpembe has the referenced population of 2,441 people (GPHC, 2010 p. 69). Salaga and Kpembe have a 3,383 and a 345 total number of houses respectively (GPHC, 2010 p. 69).
Figure 1: Map of Ghana showing Salaga, Kpembe and Nkonta in the East Gonja District of Northern Region
Source: Dynsearch, GIS.
Figure 2: Outline Map of Salaga and Kpembe Townships
Figure 3: Areal Delineation of Salaga and Kpembe Townships
Source: Field Data, 2017.
Copyright © 2018, Dynsearch.
3.0 THE INSTITUTION OF MOSQUE
3.1 ROLE OF THE MOSQUE
3.1.1 Religious Center
Muslims congregate in the mosques five times a day for the observance of the obligatory Five Daily prayers. Individual Muslims often seclude or isolate themselves in the mosques to supplicate to Allah, Subhanahu wata-Aalaa. Religious sermons are commonly preached at the mosque, just as teaching and learning about Islam were traditionally carried out inside the mosques. Most mosques today have separate structures built to provide tuition about Islam. Muslims in times of emergencies have often congregated at the Mosque to seek spiritual intervention from Allah, Ar-Rahmaan.3.1.2 Cultural Centre
The most frequent meeting place for Muslims of all walks of life, especially in the observance of the Five Daily prayers-- the mosques serve as the training ground for instilling into the Muslims the fundamental doctrine of equality and fraternity of mankind. The daily practice of this by Muslims, which is institutionalized in the mosques, is the core in making Islam unparalleled in "establishing a living example of brotherhood of man".3.1.3 Education
The mosque has traditionally served as center for education of Muslims about Islam. During the time of Muhammad (the Prophet of Islam), Muslims desirous of learning about Islam had often formed groups in the mosques to which the Prophet, thought the Quran and other matters (Hadiths references). It is important to note, the educational role of the mosque, did not limit to only spirituality of the Muslim, but rather is about, a complete way of life that covers the socio-economic spheres of the Muslim life as well. Aside the regular Friday sermon, delivered on varying topics pertinent to the Muslims at a time, mass education for the Muslims, especially, on urgent matters were organized at any time and delivered as sermons in the Mosque.Aside the traditional and common role of the mosques afore stated, the mosque has over time added some adjuncts functions such as the services of Trust Property and Library Centre. Consequently, in the design of some mosques today, sections have been added to the structure to cater for these new functionalities. Some mosque have separate but connected structures to the mosques that sell goods and services or provide rental shops for businesses. In like manner, some structures serve as community Library Centers for the study and research about Islam; as well as serve as offices for the administration of the mosques.
3.2.0 THE INFRASTRUCTURE OF MOSQUE
The pride of most societies is often tied to the magnificence of the institutional infrastructure that the society considers so valuable. Often, such value is embodied in edifices, in addition to cultivated reverence for those institutions. In respect of this Muslims have been encouraged to be hygienic and dress decently whenever they are going to pray especially in the mosques: "Take your adornment at every masjid, and eat and drink, but be not excessive "(Quran, 7:31)To implement this, Muslim communities have adopted a peculiar strategy to meet the sporadic needs for mosques in their communities by having, generally, two grade levels of mosques: One grade, a higher one, is the Jum’ah Mosque (mosques that the most revered and weekly Friday prayer is observed); and the other, the lower grade, is the “Hamsa Salawat” Mosque (mosque designated for the Five, commonly observed, daily prayers).
The distinction between these two major grades, apart from the sheer difference in their capacity, which the Jum’ah Mosque has more; is very essential to understanding the attitude of the Muslims in observing the Orders of Allah regarding the sanctity of the mosque. The Jum’ah Mosque serves as a hub, where every Muslim within the community must observe their Friday noon prayers. Allah says:
O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.
The Friday Prayer Mosques have, often, been built to connote reverence; and the Muslims have a particularly sublime attitude to prayers in these mosques. The mosques are usually designed in the highest artistic skill of the Muslim community and are big edifices that are embodiment of hope and pride for the Muslim and emblem of Islam.
In contrast, the Hamsa-Salawat Mosques are designed to be meet the daily prayer needs of a countful number of households. A defined community of Muslims could build a number of such mosques at various locations within the community to accommodate the populace.
Jum’ah Moque and the Hasa-Salawat Mosques are both located within a community. Whereas a community may consecrate one mosque as the Jum’ah Mosque (though a very large community may need and have more), it may have many more of the Hamsa-Salawat mosques. A Jum’ah-Mosque, in addition, serves the daily prayer needs of a countful Muslims within its vicinity.
4.0 DATA ANALYSIS
This section presents the analysis of the results of the study. The section is organized into subsections; starting with an Overview of the data, then to a broad category “The Condition of the Mosques” where different components of the mosques are analyzed. The next major sub-section looks at the “Distribution of Mosque” whereby the spatial and cultural perspectives to the mosques is considered.4.1 OVERVIEW
The results of the study reveals that there are at least 139 community based mosques in Salaga and Kpembe Township. And these mosques are distributed over 44 community areas (vernacular regions) extending a total land area of 12.64sqkm in Salaga and 1.62 sqkm in Kpembe. These mosques are cut across 4 major Islamic denominations including the Tijaniya, the Ahlu Sunnah, the Ahmadiya, and the Shi-ah. Table 1 gives an overview of the findings.
4.2 INFRASTRUCTURAL CONDITION OF THE MOSQUES
4.2.1 NATURE OF MATERIAL USED FOR CONSTRUCTION
The nature of the material used in the construction of every structure is very critical to its ability to stay strong over a period of time as well as inspire hope of a very durable and valuable institution. This study looked into the nature of materials used in the construction of mosques in Salaga and Kpembe; and found out that about 83.45% of the mosques in Salaga and Kpembe were constructed with cement blocks, which is indicative of a sense of value and durability in the construction of mosques. However, a significant percentage point of about 8.63 were mosques built from “Bricks and Mad”. The n.a value indicates “Stoned” mosques to which this analysis did not apply. However, the assertion in the percentages took into consideration the total of the “Non-Applicable” (n.a); and thus going by a percentage base of 139 mosques. Figure 1 below shows the results of the analysis:Figure 4
4.2.2.1 FUNCTIONAL STATE
In addition to the nature of material used in the construction of the mosques, the study found out the “Functional State” of the mosques. It was to identify the stage of completion while a mosque was serving or being hoped to serve as a community mosque. This categories, as shown in the diagram… below revealed that 109 out of the 139 community mosques in Salaga are completed and functioning as community mosque. A significant number of about 11 of the community mosques are “Stoned” mosques; a fact that is distasteful. Mosques at this stage of functionality are mostly located in the peri-urban areas where new settlements are emerging. There was one mosque that was supposed to serve as community mosque but was left to dilapidate, and the residents have resorted to a “Stoned” Mosques. Even this incident was also in a periurban settlements[M1] . Worthy of notice (though this study was not designed to ascertain) is that some of the 16 community mosques that were under construction have been in that stage for a very long time (as indicated by some members of the respected mosques). The following Figure 2 displays the results:Figure 5
4.2.2.2 EXTENSION WORK ON MOSQUES
Underscoring the state of a mosque also necessitate the record of mosques that are undergoing extension; since in some cases extension works often render mosques unusable, until is completed with the hope of improving the structure of the mosque. And in situation where the extension had exceed the expected delivery period, the community or neighborhood had to resort to an open place or “Stoned” mosque. Of the 139 community mosques in Salaga, 10 of the mosques were undergoing extension and were at various stages of completion with most of them stagnating, while only a few had the prospects of meeting delivery timeline. The results is shown in Figure 3 below:Figure 6
4.2.3 ROOFING
The kind of material and the state of the roofing material for a mosque are both essential to the quality and image that a mosque projects to an observer. Many of the community mosques (about 55.4%) in Salaga fell under the category of “Coated/Uncoated but New” roofing sheets. About Twenty Five (25.2%) percentage points of the community mosques had “Uncoated and Rusting” roofing sheets. Figure 4 shows the distribution among different categories used for the study.Figure 7
And from a specific observation of the state of the roofing sheets, the study uncovered that about 20/114 of the mosques had bad roofing sheets in that they bore evidence of leaking spots that have spoiled the ceilings, apart from the fact that they were obviously rusting away. The Figure 5and Figure 6 below shows the results in detail:
Figure 8
Figure 9
4.2.4 SEALING
As much as the roofing of the mosques is important to the condition and image of a mosque, especially with regards to the exterior decoration of it, so it is to the ceiling with regards the interior decoration of the mosque, and in instilling confidence and reverence in the worshiper. Of all the community mosques in Salaga, about 34.53% of the mosques had “Plywood” ceilings, and about 16.55% had “PVC Ceilings”; while a very significant percentage points (about 32.37%) had no ceilings at all, and the remaining 16.55% to which the question of ceiling is non-applicable (n.a), were either “Stoned” mosques or “Under Construction and Not Functional” mosques. Figure 10 below shows results.
Out of the 71 community mosques with ceilings, 11 mosques were considered by the study to be in “Bad” state whereas the remaining 60 mosques were considered “Good” in their state. Figure 8 shows the percentage distribution of the findings, while Figure 9 add details to the findings.
Figure 11
Figure 12
4.2.5 WALLING
For most part of buildings the exterior decoration is largely dependent on the design of the wall. The study further explores into the impression that the walls of the mosques project to an observer. Here the main indicators were the “Paintings”, “Door” and “Window” frames, as well as evidence of “Cracks”. One hundred and four (about 74.82%) of the mosques were “Plastered and Painted” while 3.6% of them were neither “Plastered nor Painted”. This analysis was not applied to 22 mosques, since they were either “Stoned” mosques or “Under construction and Non-functional” mosques. Figure 10 shows the results emphasizing on “Painting” and “Plastering” state of the walls, while Figure 11 shows a combined impression of the walls from the indicators foretasted.Of the One hundred and seventeen (84.17%) mosques to which the analysis of “Wall” was applied, 92/117 were considered in “Good” state, while 25/117 of the mosques were deemed to be in “Bad” state with regards to the impression of the walls. Figure 11 and Figure 12 show a detailed view of the results.
Figure 13
Figure 14
Figure 15
4.2.6 FLOOR
The floor of a mosque is very obvious to the worshiper and closest of his contact with the mosque. The study considered the type of materials used in the flooring of the mosques; and found out that about 59% of the mosques had “Cemented” floors while about 5.76% of the mosques were “Sand”. A large number of the mosques, about 26.62%, had their floors “Titled”.Ninety nine (99/127) of the mosques whose floors were either “Cemented” or “Tiled” had them considered to be in “Good” state, while 28 of them were considered to be in “Bad” state. Figure 13 and Figure 14 below, add details to the analysis:
Figure 16
Figure 17
Figure 18
4.3.0 DISTRIBUTION OF MOSQUES
A very important objective of the study was explore into the distribution of mosques in Salaga and Kpembe. This objective was to look at the spatial distribution of the mosques among the popular “Areas”/places (vernacular regions) in Salaga and Kpembe, and at the cultural distribution of the mosques among the major Islamic denominations (Tijaniya, Shi-ite, Ahlu-Sunnah, etc.). The following analysis discover the distribution of mosques in Salaga and Kpembe townships.4.3.1 SPATIAL DISTRIBUTION OF MOSQUES
Figure 18 below shows the distribution of mosques in Salaga and Kpembe. There are 132 community mosques in Salaga, and 7 community mosques in Kpemebe. These mosques are spread over 44 community areas with 39 of the areas in Salaga Township and 5 areas in Kpembe Township.Figure 19: Distribution of Mosque between Salaga and Kpembe Townships.
4.3.2 CULTURAL DISTRIBUTION
It’s hard, if not impossible, to find any community of Muslims that is so homogenous enough to have no divisions among the Muslims. Most of the Muslims all over the world are divided along some religious fault lines including the Ahlu-Sunnah, the Shi-ah, the Ahmadiya, and the Tijaniya. Such divisions have often proven, not only in religious view, but also, in loyalty of the Muslim to a mosque. This phenomenon gives rise to denominational mosques, and have, in many cases, been the cause of political instability and social unrest within Muslim and among Muslims communities (and States). This study explored into the holdings of these denominations on mosques in Salaga and Kpembe. The findings revealed that Salaga and Kpembe are loosely dissected by such denominations, even though all the major Islamic denominations, are present and have share each. Majority of the mosques, about 53.23%, did not associate themselves with any denomination, even though some individual members of the mosques could be identified with any of the major denomination. The Tijaniya denomination holds the largest share (about 24.46%) of the community mosques in Salaga and Kpembe. The Sunni denomination follows with about 10.07% share of the mosques. The Shi-ite denomination, which is the latest denomination to have engulfed the communities of Salaga and Kpembe, holds only 1% of the mosques in the said communities. The Figure 17 below present the results of the findings:Figure 20
5.0 CONCLUSION
As indicated by the title of this report, the report of the study is preliminary, scoped to give a statistical overview of the data analyzed with some slight touches into the spatial perspective of the data as well. So this report did not delve into the reasons for or causes of some patterns in the data; just as it did not suggest any solution or recommendations thereof.Further analysis is undergoing to reveal more findings from the spatial perspective as well as reveal a more rigorous socio-cultural dimension of the data. By the end of the analysis, it is expected that the research would have attained some sufficient explanatory power of the scientific research, capable of explaining patterns in the data and be able to give recommendation of best practices.
In the final report, further and better particulars of the study will be made available.
