"Suburban infrastructure forecloses the low-cost, high-frequency, informal interactions through which religious sensibility was once cultivated as a byproduct of shared daily life rather than delivered as a scheduled intervention.
When the mosque was within walking distance, and the imam was a neighbour whose authority derived from the accumulated weight of daily presence, not a weekend appearance, religious formation operated through habituation. Children absorbed the rhythms of prayer by proximity. The new migrants learned communal norms through constant encounters. The elders’ counsel was sought in passing by the accident of shared streets. None of this can be replicated by programming, however sophisticated it may be, as this ambience was a property of the spatial arrangement itself rather than of any institution operating within it.
In the suburbs, participation becomes intentional and event-based, such as through a drive across the metroplex for Friday prayers, a registration for a weekend school, or an RSVP to a community dinner. The relationship between the individual and the institution is altered. The congregant becomes a consumer of religious services, selecting among competing providers based on programme quality and commute time, mirroring the market logic of the suburban environment in which the mosque is embedded. Moral authority, once distributed horizontally among those who were simply present, consolidates vertically in boards and credentialed speakers, who can justify their authority to dispersed audiences who encounter them episodically. The community is recomposed as an aggregate of individuals who share an institution rather than a neighbourhood, and are bound by membership rather than by the unplanned interdependencies of proximity. It is a community that must be produced through organisational effort rather than one that emerges from the conditions of shared life.
These conditions are not restricted to Muslims, but the constraints of suburban institutional life formulated in North America have been applied to a religious tradition whose formative ecology was radically different. Islam’s institutional vocabulary assumed the spatial conditions that suburban planning has eliminated."
Source: https://kasurian.com/p/zoning-islam-north-america
