In a public gathering in 1998, Recep Tayyip Erdogan, leader of the
ruling Islamist party and current Prime Minister of Turkey,recited: “The mosques are our barracks, the
domes our helmets, the minarets our bayonets and the faithful our soldiers...”
These words earned him a conviction and minor jail-term for
inciting religious hatred.
Taken from Erdogan’s recitation or not, the phrase,minarets
our bayonets, it appears, has caught the Swiss with alarm amidst its
rising Muslim populations. In a referendum on Sunday, 29 November 2009, some
58% of Swiss voters backed a ban of minarets on mosque-tops in Switzerland on
the ground that it’s a symbol of political domination in Islam, which threatens
the secular nature of the Swiss society, since there is no separation of
religion and politics in Islam.
The backing of the referendum—initiated by right-wing parties, but
condemned by the government, major political parties, media and intellectuals,
even outside of Switzerland—surprised observers, including initiators of the
move, because opinion polls, days earlier, showed only 34% of the voters would
back the motion.
Quite understandably, passing of the referendum has caused global
uproar and flurry of condemnations. There has been threat of boycott of Swiss
products by Islamic countries to hauling the Swiss government before the
European Commission and the UN, because legislating the ban would amount to
denial of freedom of religion to Muslims.
The backers of the move were quick to reassure Muslims of their
religious freedom in Switzerland. Said one activist behind the move, “…this
will in no way change their [Muslims’] right to practise their religion, to
pray or to gather [in mosques]… However, society wants to put a safeguard on
the political-legal wing of Islam, for which there is no separation between
state and religion”.
While much has been said about the referendum, this article will
focus on what minarets represent in Islam, religiously and historically. In
other words: Are minarets a symbol of ‘political domination’ or the
‘bayonets’ of Islam?
Origin: Not at all Islamic but Christian Whatever it represents, the bayonet-shaped minarets have become a
proud and exclusive symbol of Islam today. Yet, minarets are, fundamentally,
neither Islamic nor an innovation of Islam.
Going back to Prophet Muhammad—who basically founded a monotheistic
religion, Islam, for the Bedouin desert Arabs, never dreaming it would ever
spread out of the Arab Peninsula—he himself had no conception of minarets; he
would have duly rejected such sumptuous structures on mosque-tops or attached
Fitting for a desert Prophet and the prevailing sociopolitical
situation and institutions, Muhammad founded a creed, perfect for the
underdeveloped desert Arab Bedouins. He opposed creating buildings on a grand
scale, saying that “Truly the most
unprofitable thing that eats the wealth of a believer is building” and that
“Every expense of the believer will be
rewarded except the expense of the building”.
And, despite founding a powerful Islamic state, poised to dominate
the world in the next two decades, the two early mosques founded by Muhammad,
one in Koba and the Prophet’s mosques in Medina, were simple structures until
his death. Rain leaked through the roof of his ramshackle mosque in Medina. And when a
companion asked if it should be repaired, Muhammad answered: “No, a mosque should be simple and modest, a
booth, like the booth of Moses.”
Obviously, such structures, as approved by the prophet as mosques,
could not even hold minarets on their tops. The idea of minarets never
crossed Muhammad’s mind. And for eight decades after Muhammad’s death,
minarets were not a part of mosques.
Minarets became a part of mosques in the period of the “Godless”
Umayyad dynasty that came to power by ousting the Prophet’s grandson Hasan (661
CE), and later exterminating the Prophet’s offspring, including his other
grandson Husayn, a pretender to the caliphate
(Battle of Karbala, 680 CE). TheGodlessUmayyads first introduced the tradition of
building gorgeous architectural and building structures, including elegant
mosques, defying prior tradition and pious Islamic injunctions against it.
Umayyad Caliph al-Walid I (r. 695–715) was the first to introduce
minarets to mosques,emulating the
steeple, a bell-tower structure that was a feature of Christian churches. This
move faced strong resistance from the pious, who objected to constructing
anything higher than walls of the mosque. They also condemned the rulers
for incorporating Christian symbols to sacred mosques.
Minarets have undergone refinement, becoming a gorgeous architectural
symbol of Islam, but it is obviously not Islamic; in fact, it is anti-Islamic
and borrowed from Christianity. It’s a Christian religious symbol in its
originality. Even the term mosque,masjidin Arabic, is also usurped from
Christianity; it is an Arabic rendering of the Aramaic termmasgeda, then in Christian usage,
meaning their ‘place of worship’.
What does a minaret represent? To most observers, minarets would appear as a simple
religio-architectural symbol, having nothing to do with ‘political power’,
opposed to what Erdogan and the Swiss voters would have us believe. But minarets
have a political dimension, at least, from the viewpoint of its origin
After knocking out the world’s second-greatest power, Persia and
capturing Central Asia and North Africa, the Umayyads—despite gaining
considerable grounds in the Christian East and later in Spain—remained
horn-locked in an impossible, and often disastrous, battle with Christian
Byzantium as well as Christian Europe. For many centuries, the Christian world
remained the enemypar excellenceof Islam. Islam’s mission of global
conquest, initiated by Muhammad, was persistently held back by Christian
Europe, despite slowly losing grounds, before attaining supremacy over the
Islamic Jihadis and beating them back, and even going on to capture most of the
Islamic lands in the so-called Colonial Age.
Only after the Umayyads turned Islam into the master world-power,
they started building imposing structures—initially in the form of sumptuous
palaces, to which gorgeous mo mosques, minarets and mausoleums were added later
on—all over the conquered lands (although clearly prohibited by Muhammad and
the Quran) so as to declare the religious and political supremacy of Islam.
As concerns introduction of minarets, its beginning was, in fact,
an act of borrowing the icon from Christian religious structures and using it
to declare Islam’s supremacy over Christianity, the arch-enemy of Islam. And
there was no better place of doing it than in Palestine,
the holiest land
of Christianity and the
birthplace of Jesus. Here, al-Walid I, in 712, constructed first gorgeous
mosque, the al-Aqsa mosque, fitted with a dome (of central Asian origin). The
dome was constructed using remains of a destroyed church in Asia
Minor. Thereafter, minarets began to be added on mosque-tops
all over the world.
Hereon, wherever Muslims has gone, mosques, fitted with imposing
domes and minarets, became the feature of all political centers of Islam, from
India to Spain to Constantinople, declaring the supremacy of Islam and
Muslims over non-Muslims. Indeed, building gorgeous mosques with
minarets often became the first building initiative, which Islamic conquerors
undertook in the newly conquered lands. For example, in India, the construction of the famed
Quwat-al-Islam (Might of Islam) Mosque and the Qutb Minar (minaret) in Delhi were undertaken by
Islamic conquerors in the 1190s, well before the founding of the permanent
Muslim Sultanate in 1206.
Sky-piercing minarets, thus, became the familiar icon of the seats
of Islamic power throughout history. Istanbul—the
captured heartland of eastern Christianity Constantinople, which became the
indomitable powerhouse of the Islamic Ottomans that terrorized Christian Europe
for centuries—is also dotted the world’s finest minarets, an indication of what
for in the Islamic world. Erdogan, a well-versed Islamist ideologue, could
hardly be wrong: Minarets are the ‘bayonets’, the symbol of Islam’s power.
Minarets represent a declaration not only of ‘who is in power’,
but also of the supremacy of the Islamic creed. It is from here the residents,
Muslim or non-Muslim, would be reminded, one likes it or not, in ear-blaring
loudness five times a day that Islam is in power, that Islam calls the shot,
that Islam is your ultimate choice. It’s not only a call to prayer to the
faithful, but also a call to the infidels for the submission to Islam, five
times daily, however irritating it may be.
If one has traveled in Asia, he/she would find that, even in the
predominantly infidel cities in India, in Singapore, where Islam has been
dislodged from power, thanks to British colonial interventions to some extent,
but the people, overwhelmingly non-Muslim, must have to bear with the reminder
for submission to Islam five times a day, including the most irritating
wee-hour call to prayer.
Islamic power has gone from these lands, but the symbol remains.
And, given the high breeding rates amongst Muslims, it also amounts to sign of
the things to come again: absence of Islam’s hold on power in these lands is
The Swiss minaret ban has drawn epithets such as shame, disgrace,
Swiss racism, victory of Islamophobia, illiberal decision and so on for the
nation. But the Swiss have obviously got it right in taking Erdogan’s
message seriously: Minarets are Islam’s symbol of political domination.
Muslims are the fastest-rising populations in Western countries,
with increasing Islamic orthodoxy and radicalism. The Islamic world, somewhat secularized
in the Colonial Age and by the western influence of socialism/communism in the
early 20thcentury, is
witnessing increasing political integration of Islam, too. It is people like
Erdogans, who want to turn minarets into bayonets of Islam, get unrivalled
political backing from Muslims. Given these fact, the Swiss, indeed the wider
secular West, has much to ponder when those lands are poised to witness Muslim
dominance in a century, if not in a half.
Muslim immigrants in Europe today may acquiesce to not using
minarets for ear-blaring calls to prayers five times a day as the Swiss Muslims
have promised. But that’s what is minarets are meant for, and they would be
bidding for time: first for being able to use minarets for the loud calls to
prayer, and eventually for turning them into the bayonets of Islam by
introducing Sharia in the West, something they have been strenuously striving
for even at this stage.