Through this analysis, we will understand the broad impact of mega mosques on their communities, their strategies for fostering community engagement, and their role in the evolving dynamics of American society.
I am indebted to the work of Ihsan Bagby and his research team for the following information. This blog will explore the concept of American mega mosques, examining their rise as significant religious, cultural, and social hubs. It will discuss why the mosque landscape is changing, compare the effectiveness of megachurch evangelism, and delve into these institutions' administrative changes and evolution. Through this analysis, we will understand the broad impact of mega mosques on their communities, their strategies for fostering community engagement, and their role in the evolving dynamics of American society.
This blog will address the following:
A mega-mosque is a large, multifaceted Islamic center that serves as a significant religious, cultural, and social hub for its community. Comparable to megachurches in the Christian tradition, mega mosques serve thousands of worshipers and are typically located in metropolitan areas with substantial Muslim populations. These institutions offer many services and programs extending well beyond traditional religious functions.
The American mega mosque concept has integrated several successful strategies from the megachurch model. Megachurches, known for their contemporary worship experiences, comprehensive programs, and community-focused approach, have demonstrated how religious institutions can effectively engage and support large congregations. Mega mosques have adopted similar strategies, including:
Many American mega mosques are purpose-built, meaning they are specifically designed and constructed to serve the multifaceted needs of their communities. This contrasts with the earlier trend of converting existing buildings, such as churches or schools, into mosques. Purpose-built mosques typically feature architectural elements reflective of Islamic tradition and are equipped with modern amenities to support various activities.
According to Ihsan Bagby, the American mosque is relatively new to American society, with 87 percent of existing mosques established since 1970. In the 1960s, two significant events occurred: Muslim immigrants began arriving in large numbers after the 1965 immigration law changes, and African Americans started converting to Islam during the era of black consciousness and black power. Both first-generation Muslim immigrants and first-generation African American converts began establishing mosques as expressions of their faith.
Assimilation theory suggests that immigrants and their children will eventually integrate into American culture, moving away from their traditional culture. This process happens over generations as each generation adapts to the larger society. Assimilation is a two-way street where outsiders seek acceptance, and the dominant culture accepts them.
In his book "Assimilation in American Life," Gordon explains assimilation in two stages: acculturation, where immigrants adopt the core culture's values and practices, and structural assimilation, where they become part of the societal network. When structural assimilation happens, American society accepts the group as mainstream.
Acculturation includes two components: intrinsic traits (religious beliefs, ethnic values, historical language, and a sense of a shared past) and extrinsic traits (dress, manner, and English usage). Gordon believed extrinsic characteristics would be the first to change, followed by intrinsic traits once structural assimilation occurs.
Mega mosques play a crucial role in fostering community and belonging among their members. By bringing together large numbers of people for worship, education, and social activities, they help form strong social networks and support systems. Community cohesion is strengthened through regular events, potluck dinners, and group activities encouraging interaction and solidarity.
Mega mosques offer a wide array of ministries and services to address the diverse needs of their congregations. Some of the key offerings include:
The evolution of leadership within American mosques provides a valuable comparison to highlight the effectiveness of mega-mosque evangelism. When the Hart-Celler Act of 1965 allowed Muslims to relocate to America, the initial Muslim community was lay-driven with virtually no imams. As mosques were established, the imams who led them were often educated in Muslim-majority countries and were not American-born.
Over time, a new group of English-speaking imams with limited accents emerged. However, they were still educated to be an imam outside the U.S. Recently, there has been a push for American-born imams, with mosques working to develop accredited seminaries to create more sophisticated strategies for Muslim life and dawa in the U.S.
Despite these efforts, U.S. Evangelical seminaries lag behind those in the UK and Australia in preparing students to engage with Muslims both apologetically and polemically. The greatest weakness in American seminaries lies in their fundamentalist past, which often focuses on defeating arguments rather than engaging thoughtfully, even polemically, with different ideas. With their expansive reach and sophisticated strategies, mega mosques are poised to lead highly effective evangelism efforts. Several key factors contribute to their potential success:
Mega mosques provide a model for effective evangelism through their use of:
The concept of a full-purpose mosque extends beyond a place of worship to encompass a community center that addresses its members' spiritual, educational, social, and cultural needs. By offering a comprehensive array of services and activities, mega mosques strive to be the nexus for all types of community engagement.
Mega mosques often employ professional staff to manage their extensive operations and services effectively. This includes full-time imams, administrators, educators, and support personnel who ensure the smooth functioning of the mosque’s various programs. Professional management enables mega mosques to maintain high standards of service and efficiency.
Charitable activities are a cornerstone of mega mosques, reflecting the Islamic principle of zakah (almsgiving). Mega mosques collect and distribute significant funds to support those in need within their communities. Additionally, many are involved in social justice initiatives, advocating for equity and addressing systemic issues that affect their congregants.
The role and inclusion of women in American mosques have been evolving, with mega mosques making concerted efforts to create more welcoming and inclusive environments for women. This includes providing dedicated spaces for women, offering programs and activities that cater to their needs, and ensuring their representation in mosque governance and decision-making processes.
American mega mosque leaders tend to adopt a contextual approach to Islam, adhering to the foundational sources (Qur’an and Sunnah) while being open to interpretations that consider modern circumstances and the purposes of Islamic law. This approach, which balances tradition with contemporary relevance, is embraced by 55% of mosques. In contrast, most mega mosques, I’m assuming, reject the literal and extremely conservative Salafi approach, which has largely disappeared, with less than 1% of mosques following this ideology.
American mega mosques encourage political participation and civic engagement among their members. They organize voter registration drives, community forums, and advocacy campaigns on important social and political issues. This empowerment helps Muslims actively contribute to and influence broader societal developments.
Contrary to some stereotypes, the vast majority of mosque leaders do not view American society as hostile or immoral. Only 18% agree that American society is hostile to Islam, and just 19% agree that it is immoral. This positive perception fosters a more constructive and engaged relationship with the broader community.
Mega mosques are deeply involved in their neighborhoods and cities. Many participate in social justice activities, interfaith educational programs, and community service projects. For example, 66% have a food pantry or food distribution program, 50% are involved in social justice activities, 76% participate in interfaith educational programs, and 59% have been involved in interfaith community service projects.
The rise of mega mosques in America is closely tied to the social dynamics among immigrant Muslim communities. Several factors contribute to this phenomenon:
The American mega mosque represents a dynamic and evolving institution that serves as a central hub for religious, social, and cultural activities. By borrowing successful elements from megachurches and adapting them to their unique contexts, mega mosques have become influential agents of positive change. They provide comprehensive services and programs that address the diverse needs of their communities, fostering a sense of belonging and support among their members. Through their engagement in education, social services, interfaith dialogue, and civic participation, mega mosques play a crucial role in enriching the lives of their congregants and contributing to the broader social fabric of American society.
Bagby, Ihsan. The American Mosque 2020: Growing and Evolving Report 1 Basic Characteristics of the American Mosque. 2020.
Bagby, Ihsan. The American Mosque 2020: Growing and Evolving. Report 2 of the US Mosque Survey 2020: Perspectives and Activities. 2020.
Bagby, Ihsan. "Healthy Mosques Hold the Future." Islamic Horizons, vol. 46, no. 3, May/Jun 2017, pp. 36-37.
Bagby, Ihsan. "Make Your Mosque More Welcoming." Islamic Horizons, vol. 46, no. 5, Sep/Oct 2017, pp. 38-39.
Bagby, Ihsan. "Our Model Mosque." Islamic Horizons, vol. 46, no. 4, Jul/Aug 2017, pp. 46-47.
Bagby, Ihsan. "The American Mosque in Transition: Assimilation, Acculturation and Isolation." Journal of Ethnic and Migration Studies, vol. 35, no. 3, 2009, pp. 441-456.