Houses of worship play a pivotal role in showcasing a significant aspect of Islamic culture. When viewed as comprehensive complexes with their facilities, masjids or mosques embody a distinctive heritage of Muslim civilization. These sacred spaces are intricately linked to the essence and significance of our spirituality. The comforting life within their embrace seamlessly integrates into the surrounding community, establishing a horizon that shapes the identity of residents in a city or village. These places become akin to a nurturing mother, radiating the warmth of home. Throughout the day, believers eagerly converge on the mosque, experiencing the anticipation and enthusiasm of reuniting with the Beloved.

Irrespective of our location, these sacred spaces instill spirituality and profound meaning into our hearts, much like the essential elements of oxygen and water. Every sound and word resonating within this environment captivates us, resembling enchanting and magical poetry. In Anatolia, my homeland, a deep soulful connection exists among mosques, their surroundings, and other mystical bonds – a connection that makes Anatolia like a unified place of worship (although there was a time when this glory was temporarily dimmed by a passing eclipse) [*]. Anatolia – this expansive worship complex is sustained by a distinctive community, comprising caretakers, an administrative council, and dedicated worshippers, all united in fulfilling the mosque’s purpose. Collectively seeking God’s pleasure and sharing a common goal, they altogether bear such a sound stance with such compelling conviction that nearly everyone encountering this complex for the first time perceives it as miraculous – they are mesmerized by the otherworldly foundations upon which it stands and the ethereal art emanating from it.

The majority of these places of worship extend beyond the mosque itself, forming integrated structures with adjoining annexes such as schools, soup kitchens, and quest quarters. Some even include spaces for spiritual retreat, clinics, public baths, and caravanserais. Viewing these structures in their entirety evokes a sense of witnessing a perfectly formed human being. The various implications and signs emanating from them resonate deeply with individuals, filling them with a sense of awe while immersed in an exceptionally warm and welcoming atmosphere. Indeed, these places of worship stand as an atlas of faith and religion for those open to the Divine. The sanctuaries continuously echo with the most enchanting poetry and melodies of spiritual ecstasy, hope, and security. In this land of mosques, as the sun moves from east to west signaling the time of prayer, believers observe the skies filling with light at every hour of the day. Words of glorification ascend from the earth, and the earth mirrors heavenly colors and patterns, transforming the earth into a semblance of the heavens. Indeed, each moment proclaims the truth encapsulated in the following verses:

“The sky is inundated with light from thousands of minarets,
When the spirit of Muhammad soars
“God is great” witness all the spirits
When from the Throne the voice of Muhammad echoes.”
(Yahya Kemal)

Subsequently, waves of worship, intercession, and a compassionate breeze sweep into every heart. Aligned with their intended purpose, the design of these mosques, from their domes to minarets, and the enthusiasm, poise, and devotion of their worshippers and councils, constantly direct attention towards the heavens and a life beyond, appearing as a manifestation thereof. A radiance gleams through their windows, and the illuminated messages adorning their minarets twinkle like the stars in the sky – as captivating as the charms that permeate the gateways to a world beyond, enveloping us with whispers from realms surpassing our imagination. In their presence, it perpetually feels as though we are beholding the beauty of the eternal world, the light of the heart and spiritual horizon, and the color and beauty of our glorious past. Amidst the sounds and voices resonating from these places of worship, we encounter enchanting words beckoning us towards God, receiving unwavering signals regarding our near and distant future.

Within their broad scope of functions, these mosques serve as centers of learning, hearths of abstinence, and, in terms of connecting with the beyond in our inner worlds, they are virtually like surveillance bases, platforms that elevate individuals to God by virtue of the various forms of servitude. Those who frequent these platforms several times a day and draw unique spiritual inspirations from them are unlikely to feel stranded in their journey. Conversely, those who oppose these platforms are unlikely to find their way to God.

These mosques are the refuge where believers rush several times a day to breathe the atmosphere of the world beyond. They are the places from which the spirit of Muhammad blossoms morning and night, resonating with the sounds of ritual ablutions blending harmoniously with cascading fountain waters, ascending to God. Within their precincts, the fluttering of pigeon wings and the heartfelt utterances of believers fashion a choir-like ambiance in the courtyard. Here, the souls in sacred graves and tombs undergo daily purification through the recitation of the Qur’an and words of praise. Mosques are where tears compete with ablution waters, and foreheads eagerly yearn to prostrate, offering solace to weary souls. As long as these places of worship continue to fulfill their purpose and serve as such, this civilization of mosques will endure, perpetually drawing people like a place of pilgrimage.

It is as though these mosques, regarded as the seal of our culture, were not constructed following any specific geometric pattern or plan, but rather established upon a vast, heavenly dimension intricately linked to the principles, symbols and signs of faith that provide us with the opportunity to observe the world beyond. Upon closer examination of these constructions, we can discern figures that reflect the boundless abundance of our souls, our dreams of eternity, our understanding of faith within the realms of sincerity and devotion, the diverse spectrum of observances, the signs mirroring the joys and fates of our life’s journey, beams of light emanating from our expectations and hopes, the hues springing from our victories, the most dramatic motifs from our heroism epics, and the yearning for reunion with the Beloved from our own romanticism. In the features of some of these mosques one can witness the light of great intentions that lie behind them. In others, one can witness the colors of a heartfelt offering they were built for, the reverence to the parents they were dedicated to, the compassion in the memory of a lost child, the traces of a solace for a grief, the faded colors of the atonement for sins, and the gleams of gratitude for the various honors attained.

Certainly, as we delve into contemplating and paying attention to the culture embodied by these places of worship, we inevitably encounter various aspects as mentioned above. In the process, we discover a reflection of ourselves within these houses of God. Wherever we come across these sacred abodes, they evoke a profound sense of spiritual exhilaration, serving as a reflection of the essence and spirituality behind the images in our minds.

Within the spectrum of these places of worship, there exist magnificent ones, akin to majestic mountains symbolizing sovereignty, and midsize ones that signify the common folk. A third type of mosque may appear with a delicate and elegant appearance, seemingly constructed for children or the youth. However, from the grandest to the most modest, each mosque stands as if constituting a piece of a larger whole, connected by the same spirit, meaning, and inner content. These mosques, in their distinct languages, consistently communicate the same truths and reminders. We listen to their utterances like music, comprehending their language to the extent possible. Throughout the mysterious span of time spent in mosques, we embrace the meaning of their words, sensing that they raise their hands with us in supplication to the One who cares for all our needs.

Some of these places of worship are situated atop high hills, commanding visibility to all, appearing so magnificent and outstanding that we envision them as intersections between this world and the next. With such a striking presence, they ignite our passions, evoke yearnings, and instill a sense of homesickness, beckoning us to the realms beyond. Through their appearance, they whisper many things from their inner mysteries, inviting us to contemplate the transcendental. Many of these places of worship appear to envelop us with their elegant, delicate, gentle, and warm atmosphere, extending a welcoming embrace. They beckon our souls with melodies of eternal compassion, even in the absence of the call to prayer (adhan).

Some mosques find their home on a plain. They resemble a dervish with his hand on his heart saying, “as God wills,” and extending a welcoming gesture to visitors. Others mirror the demeanor of a dedicated professor devoted to knowledge and research, emanating a dignified influence on all. There are also those resembling the common folk we encounter almost everywhere, embodying a nature of friendliness.

Each of these sacred places stands like the shade of the Lote Tree of the Furthest Boundary (Sidrat al-Muntaha). Regardless of their resemblance, nearly all of them possess a distinctive style and grace, as if they emerged from the core essence, the spirit, and body of our nation. They harmonize with our spiritual roots and inner meanings. Each visit feels as though we have encountered a part of the heritage of our own emotions, perceptions, or subconscious.

Depending on their location, these mosques exhibit certain mysterious characteristics in addition to their spiritually inspiring appearance. They boast delicate, beautiful, graceful, and esthetic aspects that, if not for the presence of clumsily constructed concrete apartment buildings around them, would reveal an enchanting harmony with their surroundings. Indeed, as a worshipper approaches these mystical places, there’s a sensation of ascending to a peak, the truth of which they anticipate experiencing within the mosque. Particularly in the places where structural plans of old are preserved, as people walk past neighboring houses on their way to the mosque through the streets, it feels like a journey towards the house of God, a reunion with their Creator. With each step, they feel a new sense of relief and exhilaration. In their perception, each of these paths, whether short or long, that leads them to this sacred abode becomes a place of worship – holding a value far beyond their physical nature.

Through the eyes of such a person, everything along the way feels like a familiar face: the neighborhoods they pass through, the streets they walk on, the buildings they encounter, and the walls under whose shade they find refuge. It is almost as if they accept and return their greetings, feel their warmth, and convey friendliness. The windows they pass by welcome them with radiant smiles. Every stop and every distance they cover seem to accompany them like a conscious being, or a trusted travel companion. Eventually, each of these companions bids farewell, entrusting them to the next, as they continue their journey.

Upon reaching the entrance or the courtyard surrounding the mosque, worshippers are welcomed by the harmonious sounds of water, the fluttering of bird wings, and the rustling of trees, creating a melodic symphony. They absorb every element, every sound, every melody, every aspect of excellence as if they were beside the rivers of Paradise. With hidden and deeply personal emotions, they move between themselves and the world beyond, feeling like they are walking towards their own private chambers. As they shift their attention towards prayer, they turn with full focus and utter only the name of God. At this moment, the sounds of water, bird wings, and rustling trees fade away, replaced by the meanings flowing into their hearts as they proclaim His greatness. With each call of God’s unification, they inhale and exhale, exhilarated by the remembrance of God, attempting to perceive Him in every sound and every word.

Indeed, when “pilgrims of prayer” reach this point, they find themselves completely enchanted by heavenly pleasures far beyond imagination. As they immerse themselves into the ebb and flow of fervor and deliberation, this final station of the physical world—which, as it were, can be considered “the privy chamber of the Holy”—and its animate-inanimate accessories echo with the melodies of the world beyond, for those attuned to perceive. It prepares people for a life of peace and prosperity. Indeed, for the heedful souls, everything speaks of God in its own unique language, conveying certain concealed whispers of Him in every form and conduct.

If these pilgrims of prayer are purified from worldly emotions through the calls to prayer (adhan and iqamah) and their committed intentions, and if they have been successful in submitting themselves by saying “God is great,” then they enter a heavenly state, envisioning themselves standing among the prophets, saints, and companions of God before their Lord, fully prepared for worship. From the moment they follow the imam in congregational prayers, they experience eternal delight as if they are following the greatest imam of all, the Prophet Muhammad, peace and blessings be upon him. In accordance with the purity of their hearts, they become completely unmindful of their physical desires, and are virtually overpowered by the pleasure of God. They fill their hearts with the love of God, or at least try their utmost to do so, adorned with the colors of the spiritual state they are in. A divine purification of this kind will constantly take them around the magnificent slopes of tranquility throughout the prayer, reaching pleasures of fear and affection impossible to attain in this world.

Due to the inner profoundness of these places of worship, those whose hearts are open to the Divine perceive them as a launching pad to the Truth. If they were to visit these abodes of worship not just five times, but many times every day, they always go with a new sense of hope, revived determination, and visions of purity. Each visit becomes another reunion with the Creator. Their sorrow upon leaving the mosque is immediately extinguished by the anticipation of their next visit. With eyes fixed on the mosque and ears attentive to the call from the minarets, they live in commitment to that call within the horizon of these sanctuaries.

* Turkey was ruled by a single-party regime with an iron fist from 1920s up to 1950s. Having adopted an extreme form of secularism, the regime aimed to transform the Turkish society with uncompromising secular values. In that direction they implemented a very oppressive program and outlawed many religious communities, banned certain forms of religious attire, and did not even allow the call to prayer (adhan) to be performed in its original form in Arabic.

In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.
Ali Fethi Toprak

Child education or training is one of the biggest challenges parents face. During the child-raising process, every parent experiences some difficulties and needs help and guidance. Therefore, many parents naturally look for resources to educate themselves on how to better raise their children.

Pedagogy, defined as the art or science of teaching, offers different educational methods and models for children’s education. Some methods are so common that they are institutionalized. For example, there are about 4,000 certified Montessori schools in the United States, and about 7,000 worldwide. However, the necessity of a prepared environment and special Montessori teachers make this method available only to those who can afford it.

In addition to economic considerations, many pedagogical approaches in different countries have to balance cultural, religious, and regional considerations, so to better educate children. In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.

Although most of the world only became interested in child education after the dawn of the twentieth century, there has been a long standing tradition of child education and training in Anatolia. Just as people specializing in child education today are called pedagogues, Anatolian professionals were called “mürebbî” and “murebbiye” during the Ottoman period. A mürebbî, or governess, provided great support in child training to parents, and when parents fell short or needed guidance in any respect, mürebbîs were in the immediate vicinity, available to help.

Fathers were also important figures in childhood education, and the Anatolian children were living as honorable members of society. Besides, Anatolia was an admired center for peace during this period. A Western observer, A. Ubicini (1818-1884, Lettres sur la Turquie – Letters on Turkey), made the following note in his diary on the role of the father; it is a great example of the father-model which today’s pedagogy is seeking:

“I don’t know of any other country where children live with so much love, care and compassion. Oddly enough, all this compassion and care is deepened in the fathers rather than mothers. It is really something to see that an Ottoman Turk holds his kid’s hand and walks with him on the road on Fridays (holiday in Ottoman times) or on another holiday. He keeps his steps as small as his child’s. When realizing that the child is tired, he puts him on his shoulders or let’s him sit by him while he rests in a coffee house, and he speaks to him with a great compassion and care.”

Understanding the roots of Anatolian pedagogy

There are studies to understand the basis of childhood education in the Anatolian model. Pedagogue Adem Güneş provides a systematic approach called “Anatolian Pedagogy.” According to his model, Anatolian Pedagogy aims to educate children in a way that is more compatible with the true human nature. It abstains from any behavior or stress that will disturb the nature of children. The nature of children is like that of plain paper. Since whatever is initially imprinted on it will remain for rest of its life, parents should aim to leave good images on this clean page.

In addition, according to Anatolian Pedagogy, a child should not be afraid to make mistakes, and parents, as much as possible, should not interfere with issues arising from childhood. Instead, mistakes should be accepted as strong and easily remembered lessons that provide a path for kids to correct themselves. Furthermore, Anatolian Pedagogy states that every child should be treated differently. Because Anatolian Pedagogy puts an emphasis on the differences of children, kids are not treated equal, but treated justly. For example, if one child is emotional while another is more social, the way parents show their love, mercy, and care should not be the same for both. Anatolian Pedagogy also implies that parents should not buy their children the same type of clothes. In addition, parents should not have the same expectations for the future education of different children.

Anatolian approach to reward and punishment

The approach of Anatolian Pedagogy to punishment is mainly shaped by the teachings of Prophet Muhammad, peace and blessings be upon him. He educated kids not with punishment, but through mercy and compassion. Anatolian Pedagogy, thus, affirms that punishment will cause kids to lose self-esteem and will make them embarrassed. Moreover, Anatolian Pedagogy does not confirm giving rewards in order to change the unwanted behavior of kids. Thus, it aims to avoid the development of any artificial behaviors or false personalities in children.

The importance of living a child-centric life

Anatolian Pedagogy recommends that parents be tightly connected with their children. Interestingly, Anatolian Pedagogy advises parents to earn the love of their kids to avoid the common misconception that “your kids love you only because you are their parents.” From this perspective, mercy and love toward children should be unconditional. Kids must become aware of this, so that they do not fall into indebtedness.

Another aspect of Anatolian Pedagogy deals with the understanding of children’s emotions. Parenthood is not possible without this consideration. Parents in the Anatolian model were expected to adjust their lives according to their kid’s world – to live a kid-centered lifestyle. This also includes not disturbing the biological rhythm of children. A common problem of modern times is to live fast, and this may end up meaning “living without feeling.” Anatolian Pedagogy aims to prevent such carelessness.

Effect of culture on childhood education

Pedagogical advice cannot be independent from the traditions that compose a community. If cultural differences are not taken into consideration, the advice given for childhood education will be a new source of problems. The suggestions to solve similar problems in child training may even be different for families who live in the same region, but in different cities.

For instance, some habits considered as usual in a family from a metropolitan city can be unusual in a family from a rural city. If it is so different in the same country, imagine how pedagogical methods can differ from country to country? Would a German family and a British family have the same pedagogical perspectives? Could you compare the family structure and child training techniques in a French or Turkish family? In some cultures, it is essential that the child leaves his parents when he is 18, and he should be able to earn his own living, thus becoming an independent thinker who contributes to the social, economic, and intellectual welfare of the community. Under such conditions, the goal is to ensure that a child doesn’t have any emotional weaknesses. From this perspective, keeping a child’s emotions controlled is a positive. As a result, there are differences between this perspective and the Anatolian model.

These differences between Europe and Anatolia do not mean, “European pedagogy is bad,” and, “Anatolian Pedagogy is the best.” On the contrary, Europe defines its pedagogic standards by its own cultural values. European pedagogical approaches could be acceptable and valid for Europe. But if you try to apply them in Anatolia, or vice versa, they will likely be incompatible.

Each society should establish its own science of pedagogy from its own values. For this reason, pedagogical experts who understand their own cultural values should establish scientific theories for their own country and land. In the West, Piaget, Van der Horst, John Bowby, Alice Miller, and Maria Montessori have been influential; Sufi masters Mawlana Jalaluddin Rumi and Yunus Emre, who are marvels of love, compassion, and peace, offer great examples of Anatolian pedagogy that could inspire the world.

• Hatice Kocabas is a Psychology Student at FernUniversität in Hagen, Germany.
• Adem Gunes is the Chair of Child Education Department, Fatih University, Istanbul.
• Ali Fethi Toprak is a Senior Researcher, Texas Institute of Biotechnology at North American College, Houston, TX, USA

References

1. Montessori Schools. Retrieved from http://www.montessori.edu/FAQ.html on 03/04/12.

2. Montessori education. Retrieved from http://en.wikipedia.org/wiki/Montessori_education on 03/04/12.

3. Adem Güneş. Anatolian Pedagogy 1&2. Şebmen Dergisi. Retrieved from http://www.sebnemdergisi.com on 03/04/12.

4. Adem Güneş (Pedagogue). Pedagojide Anadolu Ekolü & Insanlığı zirvelere taşımış terbiye yöntemi. Retrieved from http://www.ademgunes.com/?p=271 and p=677 on 03/04/12.