Congregational mosque (Friday mosque of the city) جامع البلد

In a dream it signifies the king, because he upholds the affairs of religion and the beacon of Islam; and the judge who decides between the lawful and the unlawful; and the market to which people go seeking profit, from which every person comes away with profit according to his measure and his work. It signifies everyone whom one must obey, such as a father, a master-teacher, a tutor and a scholar. It signifies justice for one who enters it in a dream having been wronged; and the Quran; and the sea, because of the many who come to it; and the bathhouse, which is a place of purification; and the cemetery, which is a place of humility, washing, perfume, silence and facing the qibla. It signifies chastity [ihsan, also 'fortification'], and whatever is used for help against enemies, like an impregnable fortress giving safety from fear. Its roofs are the king's intimates who are acquainted with his affairs; its pillars are the great men of his state and his commanders; its lamps are his treasures and the wealth with which he adorns himself and which he spends; its mats are the spreading of his justice, and his scholars who are under his obedience; its doors are his chamberlains; and its minaret is his deputy or his intelligence officer. If it signifies the judge, [its endowments are his endowments,] its lamps are the eminent men and jurists of his time, its mats are the spreading of his rulings or the knowledge he imparts, its roof is his books, which cover him in what he transmits and to which he refers in what he presents, its minaret is the one who gathers people for the learning he imparts to them, its pulpit is his slave, and its prayer niche [mihrab] is his wife and whatever is most fitting for him. Its prayer niche may signify lawful provision and a righteous wife. The minaret is a minister and a just imam. The minaret may signify its muezzins, the copy of the Quran its reciter, the pulpit its preacher, the door its doorkeeper, and the caretaker its lamps and furnishings. So whatever increase or decrease occurs, or anything that pertains to one of these, refers back to whom it signifies. As for the [portable] mosque that the kings of Islam carry with them on their journeys and set up for the festival prayers and others, setting it up signifies establishing the religion, the loftiness of the word of the Muslims, and victory over their enemies. If it burns or the wind carries it away, it signifies the loss of its owner and a change in his kingship. Its ruling in interpretation is the ruling of the open passageways they set up through which they cross to the fortresses, and the standing around it like the quarters of the commanders and the soldiers. The congregational mosque of a city signifies its people: its upper parts are its leaders and its lower parts are its common people; its columns are the people of remembrance and those who serve the public benefit in government, knowledge, worship and devotion; its prayer niche is the imam of the people; its pulpit is their ruler or their preacher, unless the preaching belongs to someone else; its lamps are the people of knowledge and goodness, of jihad and of guard-duty in the frontier posts. As for its mats, they are the people of goodness and righteousness and everyone who gathers to pray in it. As for its muezzin, he is the judge of the city or its scholar who calls people to guidance, whose word is accepted, whose guidance is followed, whose orders are carried out, whose call is answered, and whose supplications are met with 'Amen.' As for its doors, they are the officials, trustees and police chiefs, and all who defend the people and protect them. Whatever good or corruption befalls any of these things, its interpretation goes back to whom it signifies, among the elite and the common people.