خلاصة:
Though Muslims have been living in Nepal from the 15th century, they have started practicingtheir religious activities freely only after enactment of new civil code in 1963. This paper aims to explore the potentials and problems on the existing mosques, perception of the religious structures by Muslim community and analysing of existing legal and institutional framework before drawing a conclusion. The research methodology consists of combination of field visit and collection of detailed information, structured questionnaire survey and consultation with local leaders and municipal staffs. Detailed analysis of ‘Jame Masjid’ in Kathmandu and another ‘Masjid’ at Trishuli Bazaar in Bidur reveals that these mosques have become the centre of practising Islamic culture, promoting brotherhood among Muslim communities, learning place of Islamic education, besides their sentimental attachment. Social harmony between Muslims and other religious communities together with coexistence of mosques and ‘madrasa’ with Hindu religious structures in the same vicinity has presented a unique situation. However, inadequate information, low level of awareness among the mosque visitors and above all lack of government’s specific plans and policieshave hampered the conservation and development of mosque architectural and Islamic culture. To reverse this trend,development of mosques as Islamic cultural and community development centre, incorporation of salient features ofIslamic culture into local planning and building codes as well as in school syllabus and networking with domestic and international organisations working for local development is suggested.
ملخص الجهاز:
Detailed analysis of ‘Jame Masjid’ in Kathmandu and another ‘Masjid’ at Trishuli Bazaar in Bidur reveals that these mosques have become the centre of practising Islamic culture, promoting brotherhood among Muslim communities, learning place of Islamic education, besides their sentimental attachment.
Mosque architecture, Islamic culture, Muslim community, Secular Nepal INTRODUCTION A mosque, derived from the Arabic term ‘masjid,’ is defined literally as ‘a place of prostration.
Against such background, this paper aims to explore the mosque architecture in Nepal and how Muslim community perceive this architecture in the local context, taking case studies of two mosques in Kathmandu and Bidur municipalities.
While looking the mosque Islamic education from: x-school y-parents z-other (home tuition) Want children to obtain: a-Islamic education only b-Islamic and other c-only modern education d-other Jame Masjid, Kathmandu Masjid at Trishuli Bazzar,Bidur Fig. 4: Comparative study of views on Islamic education from Islamic cultural point of view, analysis of characters of spaces (interior space and the orientation of the qiblah), shapes (the dome and minaret) and symbolic meaning of colours (green, gold, blue) is significant.
Majority of Muslim Communities Are Satisfied with the Present Management More than two third of the respondent (70%) were satisfied with the existing amenities and facilities at Jame Masjid (Fig. 5) and reasons citied were smooth running of praying, education inside the mosque and central location.
Cooperation, coordination and networking with domestic and international organisations: Despite social harmony with other religious groups, the promotion of mosque and Islamic culture at present in Nepal is limited to Muslim communities.