{"id":"a7498ff2-67e4-45d1-a20c-69d6717fc9b3","authors":[],"concepts":[],"publisher_name":null,"publisher_website_url":null,"publisher_info":null,"bib_extra":[],"journal_info":null,"raw_data":{"abstract_tr":"Peygamber [METİN ASCII'de TEKRARLANAMAZ.] kendisine benzersiz olarak verilen beş şeyi anlatır; bu gelenek birçok hadis koleksiyonunda bulunan ve Cabir bin 'Abdullah [METİN ASCII'de TEKRARLANAMAZ.] ile Huhayfa [METİN ASCII'de TEKRARLANAMAZ.] tarafından aktarılmıştır. İkincisi ise, toprağın onun için bir cami ve arınma aracı olarak yapılmasıdır (\"bizim için bir cami yapıldı\", Sahih Müslümsel'deki varyant, \"ve su bulamadığımızda toz arındırır\")—yani bir Müslüman namaz anında nerede olursa olsun, orada namaz edebilir. Yani, Salah, diğer uluslarda olduğu gibi ibadet amacıyla özel olarak inşa edilmiş bir kutsal alana ihtiyaç duymaz ve koşullar gerektirdiğinde su abdestniyaları değiştirilebilir. Ama dönmek istediğim şey geleneğin ilk bölümüne sadece kutsal yasa için etkileri için değil: dünya tamamen bir camiye dönüştürülmüştür. Bu ne anlama geliyor? Eğer bu ilk hadis parçasının anlamı, dünyanın herhangi bir yerinde yasal olarak namaz kılmanın izin verilmiş olmasıyla sınırlı olsaydı, bu kelimenin ritüel namaz için genel bir mekânsal konumu (örneğin musalla) ifade etmesi beklenirdi; bu yer ise çok daha spesifik olan 'süsüd yeri' (cami yeri) değil, nimêt için belirlenmiş bir alanın teknik değerini kazanan çok daha spesifik bir yerdir. 'Musalla' (basitçe ve sözcükle) daha acil bir tercih gibi görünebilir ve bu nedenle 'camit' kelimesinin kullanımı bu sorgulamanın ilk itici gücü sağlar. 'Musalla' Kur'an'da bir kez (2:125) geçer ve sadece namaz kılılan bir yeri ifade eder. 'Camii' ise, dilsel olarak sujud yerini ifade eder ve bu yer namaz kılmanın bir parçasıdır. Sucud, duadaki pozisyonu nazikçe dizlerinin üzerine düştüğü, ellerinin avuçlarını yere koyduğu ve burun ile alnını yere koyduğu pozisyonu adlandırır. Hadislerin söylediği gibi, Tanrı'ya en yakın olduğumuz dua kısmıdır; Martin Lings wr","title_en":"This Earth a Masjid","abstract_source":"lens"},"openalex_id":"lens:050_243_791_225_660","doi":null,"title":"This Earth a Masjid","publication_year":2009,"type":"article","cited_by_count":0,"is_open_access":false,"pdf_url":null,"abstract":"The Prophet [TEXT NOT REPRODUCIBLE IN ASCII.] recounts five things uniquely granted him in a fairly well-known tradition found in many collections of Hadith and transmitted variously by Jabir bin 'Abdullah [TEXT NOT REPRODUCIBLE IN ASCII.] and Hudhayfa [TEXT NOT REPRODUCIBLE IN ASCII.]. The second of these is that the earth was made for him a masjid and a means of purification (\"made for us a masjid\", the variant in Sahih Muslim says, \"and its dust purification when we cannot find water\")--so, wherever a Muslim happens to be at the time of prayer, there she or he can pray. Salah, that is, does not require a sanctuary constructed specifically for the purpose of worship, as was required of other nations, and water ablutions may be replaced if circumstances so dictate. But it is this first segment of the tradition to which I would like to return, and not merely for its ramifications for the sacred law: the earth in its entirety is made a masjid. What does this mean? If the meaning of this initial fragment of the hadith were limited to the fact that it is legally permissible to perform salah anywhere in the world, one might expect the word used to denote a generic spatial location for the ritual prayer (such as, for instance, musalla) and not the far more specific 'place of sujud' (masjid) that gained the technical valence of a site designated for the salah. 'Musalla' would seem (simply, lexically) to be a more immediate choice, and the use of the word 'masjid' therefore provides the first impulse for this inquiry. 'Musalla' appears in the Qur'an once (2:125), and denotes simply a place in which prayers are performed. 'Masjid', on the other hand, linguistically denotes the place of sujud, which is a part of the prayer. Sujud names the position in the prayer when one drops gently upon the knees, places the palms of one's hands on the ground, and puts nose and forehead on the ground. It is the part of prayer when, the Hadith tell us, we are closest to God; Martin Lings writes that it is when the body \"pours itself out\" and the self is humbled. Indeed, sujud also means to humble oneself, with humility. To humble oneself physically, to lower one's face to the earth; and to do with humility, knowing that to do this itself is a mercy, a great bounty, never a point of pride. The terms musalla / masjid and salah / sujud are not interchangeable, which means the choice to use one rather than the other is significant. Sujud is an emblem, a sign, a metonymic icon for salah--commentators read those constant in their sujud (9:112) as signifying those perseverent in their prayer--but involves other valences as well. The earth made masjid, therefore, enters us--and the earth--into a different semantic domain than that invoked by musalla. That the earth is figured as a masjid (site-of-sujud) does not simply mean that it is a place one might observe ritual prayer, for sujud is not limited to human beings. It is also performed by the rest of creation: [before the Divine] prostrate themselves the stars and the trees (55:6). All the earth is a place for prostration, which means too that all the earth is place for turning in humility. By bowing in prostration anywhere and everywhere we join the stars and the trees, the heavens and the earth. This earth is described as--it is made--a site-of-sujud, which means also that we can learn how to approach the earth by investigating the masjid proper: the transfer of sense occurs in both directions across the figuration. A structure dedicated to regular, congregational worship, the mosque as traditionally built involves simply a space where believers form lines to pray. This simplicity comes across in a phenomenological account of entering the mosque: \"to enter the mosque,\" Martin Lings writes, \"is to be immediately and profoundly impressed by its emptiness, both as antidote to the 'plenitude of the world' and as symbol of the inner void of purity.\" As the one constant architectural feature among variant domes, minarets, pulpits, calligraphies, and mosaics, the niche is in a sense the defining element of the masjid, the limit of the mosque. …","source_name":"Lens.org","source_issn":null,"volume":null,"issue":null,"first_page":null,"last_page":null,"language":"en","url":null,"is_relevant":true,"thesis_level":null,"title_tr":"Bu Dünya bir Cami","license_code":null,"license_url":null,"doi_status":"unknown","doi_last_checked":null,"merged_at":null,"lens_id":"050-243-791-225-660","patent_cited_by_count":null,"oa_colour":null,"created_at":"2026-05-15T01:17:28.412741+03:00","updated_at":"2026-05-17T06:52:17.742845+03:00","publisher":null,"merged_into":null}