POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

STA. MESA, MANILA

COLLEGE OF ARCHITECTURE AND FINE ARTS

ARCHITECTURAL DESIGN 3

RESEARCH PAPER ON MASJIDS

Submitted by:

Castro, Alyssa Camille S.

Datario, Julie Ann V.

Enriquez, Rhee Francesca G.

Perreras, Ericca Louise J.

Zabala, Nicole P.

BS Architecture 2–1

Submitted to:

Arch. Vilma M. Pabello

Professor

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 TABLE OF CONTENTS
Title Page ……………………………………………………………………………………….. 1
Table of Contents ………………………………………………………………………………. 2
An Introduction to Masjid and Its History …………………………………………….…..… 3

The Evolution of Masjid …………………………………………………………............ 5

Distinctive Elements of Islamic Architecture and Mosque Features …..…….………..… 6

Areas within a Masjid …………………………………………………………………………. 11

Design Requirements, Criteria and Considerations in Masjid Architecture ………….…… 15

Introduction …………………………………………………………………………….. 15

Concept ………………………………………………………………………… 16

Site Planning …………………………………………………………………… 17

Spatial Analysis of a Function …………………………………………….…… 19

General Arrangement and Standards of a Masjid ………………………..…….. 25

Detailed Requirements …………………………………………………………. 26

Design Considerations and Standards of Specific Functional Spaces ……………….… 29

Rules and Etiquettes ………………………………………………………………………….. 38

Examples of Masjids ………………………………………………………………………….. 43

International Examples of Masjids …………………………………………………..… 43

Local Examples of Masjids ………………………………………………………….… 49

References …………………………………………………………………………………….. 54

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 An Introduction to Masjid and Its History

A masjid is related to the Islam – also an Arabic term for their monotheistic religion which

means “to submit one’s will to the will of God”. In this religion, Muslims believe that there is only

one divine and supreme creator of the universe. Their concept revolves around the central idea that

their way of life is equivalent to total submission to their God, Allah, which, in this case, leads to

their phrase of belief, “There is no God but Allah and Muhammad is His Prophet”.

In order to fully understand the function of the masjid, it is a must to be knowledgeable

about the Five Pillars of Islam. These five pillars serve as a reminder to Muslims that no deity is

worthy of worship except Allah and that Muhammad is the messenger of Allah. The Five Pillars

of Islam include: Shahada, Salah, Zakat, Sawm and Hajj. The shahada revolves around the idea

of the testimony of faith and belief in one God. Prayer, salah in Arabic term, is the second most

important pillar in their religion because the success of one person is dependent on how good

his/her prayer is. Zakat, the third pillar, is the wealth of the Muslims which is given to those who

are in need of it in order to support them for the term zakat means “that which purifies”. Sawm, or

fasting, as people acknowledge it, is the mandatory practice of abstaining from eating food,

drinking liquids and having any intercourse from the beginning of the day until sunset in order to

show Allah that they can avoid what He has forbidden, practice patience throughout the day and

to establish mutual compassion. According to studies, those who do good deeds and worship will

be very much rewarded during this month. Lastly, hajj, the final pillar, is basically pilgrimage to

Makkah, or Mecca, to demonstrate unity among muslims.

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 A masjid is commonly

known as a place of worship for

Muslims. It is an Arabic term for

a mosque which is interpreted as

a place for sujud, the highly

symbolic act of being

subservient before God during

salat (prayer for rituals) when the

Figure 1. The Grand Mosque of Oman
body holds out to its lowest point Source: musafir.com

and the forehead is being laid in front, just on top of the earth’s crust. The term masjid can be

traced through certain countries’ languages like the Egyptian word masqid, Italian word moscheta

or moschea, Spanish word for mezquita and French word mousquaie or mosquee. This translation

explains the origin of the wrongly interpreted term ‘mosque’ for the word ‘mosque’ was introduced

into the English language in the late 14 th or early 15th century from, as written beforehand, the

French language.

As much as masjid being known for being a place of worship, some may not know that it

also serves a variety of roles in the lives of Muslims but is generally defined to be their house of

prayer. Aside from that, Masjids is also a place for religious education, local charity, and a meeting

place for Muslims to have religious discussions. But one thing people should know, although

Muslims worship only one God, Allah, and believe in one messenger, Muhammed, masjids are

being led by an Islamic leader known as an imam. They often lead the Friday prayers and are

mostly responsible for guiding those who seek religious help when visiting the masjid.

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The Evolution of Masjid

A masjid is one of the best examples which shows the features of Islamic Architecture.

Back then, the term masjid is often defined as just a space allocated at the center of a town where

in Muslims could gather and worship. Among the features of the masjids then which are still seen

in the designs now are their spatial characteristic and orientation – the two most consistently

considered key features of masjids – which tackles about masjids being an open space and that its

orientation must be faced towards Mecca, the holy city of Muslims, where Kaaba, a stone building

which is the goal place for Muslim pilgrimage, is located.

In response to the climatic and social conditions of the country, the design was given minor

revisions such as adding a covered section to provide shelter to those who are worshipping because

of the undeniable heat. In addition to this, a prayer niche, or mihrab, was built in order to help the

pilgrims understand which direction they should state their prayers. Considering other factors, the

design of the masjid, formerly an open courtyard, was then evolved into its first formal expression

of being a covered, hypostyle mosque, having forest-like arcades and columns presented on its

façade. An example of a masjid following its first formal expression is the Quba Mosque, the

Kairouan Mosque in Tunis and the Umayyad Mosque in Damascus. One thing about the former

design of masjids is that it was able to accommodate expansions, adjust to constant changes and

had room for improvements over time. Afterwards, masjids had a typology which establishes the

idea of being an open form.

Structures undergo multiple changes over time. In the case of masjids, over the years, it

gained more complexity and diversity in their designs. Some of these changes are expansion of

the prayer halls for more accommodation and the former simple courtyard being surrounded by

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more elaborate arcades. The towers seen from the outside of the masjid were wonderfully

ornamented by artisans.

It was then in the beginning of the 12th century when the prayer hall of these masjids started

to acquire the feature of a dome or a series of cupolas supported on structural piers, creating a more

spacious, column free enclosure accommodating hundreds of worshippers in a unified spatial

gesture. It was during this time when the prayer hall was easily distinguished because of the dome

and then became the most dominant feature of the mosque.

In the 13th century, during the Ottoman Period, the design of the courtyard was then

changed and reduced to being an ante-room – a small room which leads to another room and is

often used as a waiting room. Finally, in the 16th century, the design of the masjid was believed to

be finalized. It was in this century when the mosques achieved its most extreme height and majesty

because of the elaboration of a series of cascading domes buttressing the main dome over the

central prayer hall. Examples of mosques following this design are the Suleymaniye Mosque in

Istanbul and the Selimeye Mosque in Erdine.

Distinctive Elements of Islamic Architecture and Mosque Features

A masjid is the best example and basis for Islamic Architecture. Mosques come in all

shapes and sizes. They differ from region to region in accordance to the area’s population – the

reason why mosques help reflect the size and needs of individual Muslim communities especially

during Fridays, for it is the day when Muslims within the area gather and worship together.

Of course, mosques are not completely similar with one another. Yet, there are distinctive

elements in Islamic Architecture which are present in all mosque designs. These distinctive

elements include minarets, domes, muqarnas vaulting, arches and decorative details.

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 A minaret is a spire or tower-like structure

which have small windows and an enclosed

staircase. The term minaret was derived from the

Arabic word manarah which means “lighthouse”. It

is known for being one of the oldest distinctive

elements in Islamic Architecture which is often

seen placed next to mosques. Minarets are tall

towers said to be used to call the congregation to

prayer. Research also say that minarets serve as a

visual symbol of the presence of Islam and is often

made of brick while sometimes covered with tiles.

Figure 2. Minaret of a Masjid
Mosques can have as many minarets as they like, Source: fannycrave.com

yet none must have seven for it is said that only the Great Mosque of Mecca is allowed to have

that number of minarets.

Byzantine and Italian

Renaissance are not the only

periods known to use domes. In

fact, domes are being incorporated

into the designs of Islamic

Architecture, too, and often rest on

top of pendentives – wherein most

are seen being covered with a type

Figure 3. Dome of the Rock, Jerusalem
Source: flickr of sculptural decoration called

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muqarnas. One example is the Dome of the Rock in Jerusalem – the first structure to feature this

architectural element, yet, unlike the usual, it is not supported by pendentives. Instead, its dome is

supported by 16 piers and columns. In relation to this, there are two main styles of mosque

architecture namely: the hypostyle (roof being supported by pillars) and domical (walls are

surrounded by a dome). According to research, the design of mosques often has the central idea of

having a large central prayer room. Thus, lacking the processional and ceremonial spaces which

are usually found in cathedrals.

Muqarnas Vaulting is a type of ornamentation

used in addition to domes and pendentives. It is said to

adorn vaults and also culminates monochromatic,

sculptural ceilings which contrast the surrounding

tiles. Figure 4. Muqarnas Vaulting

Source: pinterest

Arches are evident not only in

the exterior outlook of Islamic

structures but also on its interior

design. It is said that these Islamic

arches are categorized into four (4)

major styles namely: pointed, ogee,

horseshoe and multifoil arch. And as

Figure 5. The Grand Mosque Arches
one must know, arches became an Source: flickr

important element in Gothic Architecture. In Islamic Architecture, especially in mosques, it is a

must to create a design which clearly establishes space for the uninterrupted communion between

the worshippers and their God. Although it has been one of the struggles of Muslims to construct

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a circular dome above a square hall, for many Muslims, domes symbolize their oneness with God,

the reason why mosques nowadays feature dozens of domes.

Of course, what is Islamic

Architecture without its decorative

details? Decorative details of

Islamic Architecture is often

focused on creating ornamental

details. The details include jewel-

like tiles arranged into geometric

Figure 6. Decorative Details of a Mosque (Blue Mosque) mosaics, patterned brickwork and
Source: shutterstock
kaleidoscope stones and exquisite

calligraphic adornments. Alongside this, Islamic Architecture is distinguished among others

because of its transcendent nature.

When it comes to mosques, many have courtyards, or sahn, which contains decorative

pools and fountains – a place where believers can perform ablution, the ritual washing of the hands,

feet and face required before prayer. Comparing the characteristics of mosques a few decades back

and during present day, research says that originally, these structures were only simple and has

earthen floors but now, people can enter mosques and see a plush carpet covering the floor. Also,

in addition to this, the design provides straight lines covered with geometric designs to establish a

sense of order and arrangement between the structure and its people. Because of this design,

Muslims stand in straight rows to perform their five daily prayers. A qibla is the direction on which

Muslims face while praying which heads toward the Mecca. Mihrab is a niche in the qibla wall

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indicating the direction of Mecca. A minbar is a pulpit in the form of a staircase on which the

imam stands when delivering his words.

Figure 7. Qibla Figure 8. Minbar

Source: www.britannica.com Source: Wikimedia Commons

Once visited, people can say that there are no images of life
Figure 9. Mihrab
or statues presented in any part of mosques for these graphics are Source: Khan Academy

forbidden in mosques. Instead, the interiors of the structure are covered with either verses from

the Quran written in Arabic calligraphy, intricate designs or geometric tiles and these patterns are

often made from mosaics, stucco, stone, ceramics and wood.

Amidst the hot climate experienced in the country, mosques are cool and serve as serene

havens for mosques are designed to act like a sanctuary for its people for it is, after all, a place for

worship. Therefore, whoever enters the mosque will also enter a calm shelter – all the hustle and

bustle of the outside material world will be left behind. A brief introduction to their rules and

etiquette is that men are obliged to perform their daily five prayers in the mosque while women

have their right to choose whether they would worship in their homes or in the mosque, for the

mosque has a unique design of having a separate area for women to pray. Nevertheless, Muslims,

in general, are allowed to pray anywhere except in filthy area for cleanliness is important to them,

the reason why mosques have a specific area for visitors to wash and remove their shoes before

entering the prayer room.

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 Areas within a Masjid

Masjid is the arabic word for mosque that means “place of prostration”. While prayers can be said

privately in one’s home, Muslims provide a building for congregational prayers. Its parts are for practical

purposes that at the same time provides continuity and sense of tradition.

Upon entering a masjid, an open

courtyard called sahn awaits. Within it is a

fountain that waters both a welcome respite in

hot lands, and important for the ablutions

before prayer. This courtyard is adjoined with

the prayer hall called musallah. It must be

able to hold the entire male population of

Figure 10. Evening light in large courtyard (sahn) surrounded
the city or town. On the other hand, by riwaq (arcades) and minaret of State Mosque (Sheikh
Muhammad Ibn Abdul Wahhab Mosque)
women are not obliged to perform the five Source: asergeev.com

salat in the masjid but are welcome during Friday prayers. Women are traditionally segregated

from men by tradition rules and

pray in a separate space or

chamber. Upon entry, it is

customary to remove one’s shoes to

respect and avoid dirtying the

interior prayer hall floor. This

prayer hall is a large area that only

consists of rows of carpets aligned

Figure 11. Prayer Hall (musallah) inside State Mosque (Sheikh
Muhammad Ibn Abdul Wahhab Mosque) facing the holy city of Mecca. Its
Source: asergeev.com

main purpose is to enable men to perform the five prayers each day: Fajr, Dhuhr, Asr, Maghrib

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and Isha’a. The hall may also be decorated with intricate patterns running the length of the walls,

pillars, ceilings and floors but pictures or statues are absent.

Within the prayer hall is a

semicircular niche called mihrab that

indicated the direction towards which all

Muslims pray. This indicates the direction of

the holy city of Mecca, the city where the

prophet Muhammad was born and is the site

of Islam’s holiest mosque, Masjid al-Haram.

Figure 12. Mihrab of Nasir Ol-Molk Mosque, Shiraz, Iran
Source: efesenko / Getty Images
The mihrab is usually the most ornate part of

masjid. It is highly decorated and often embellished with inscriptions from the Qur’an. This niche

is resting on a wall called qibla wall. Qibla refers to the direction of Mecca.

Next to the mihrab is the minbar. Minbar is

a pulpit where an imam or khatib delivers a sermon.

Situated on the right side of the mihrab, minbar is

often made of elaborately carved wood or stone. This

is composed of two parts: mimber and kursi. Mimber

is the raised platform where imams delivers their

sermon while kursi is the chair in which Islamic

scholars give lectures on religion and the meaning of

the Qur'an.

Of all the parts of a masjid, the minaret is the Figure 13. Minbar
Source: Alamy / Gary Cook
most visible part. Minaret is a tower adjacent or

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 attached to a mosque. It is designed so the

call to prayer, issued from mosques five

times a day, can be heard loud and clear

throughout a town or city. It is also a

symbol od the presence of Islam. Before

the five daily prayers, a Muslim crier, or

muezzim, stands at the top of the tower and

Figure 14. Mosque Minarets in Aswan, Egypt
Source: Ugurhan Betin / Getty Images calls the worshippers to prayer. The word

minaret came from the Arabic word manarah, which means lighthouse. It is the tallest part of the

mosque with the tallest minaret in the Hassan II Mosque in Casablanca, Morocco. It takes many

forms: spiral, tall and pencil.

Accompanying the minaret is the qubba. A

qubba is a dome that symbolizes the vault of heaven

and is often placed directly above the main prayer hall.

Most masjids feature more than one qubba. Its interior

design features intricate geometric, stellate or vegetal

Figure 15. Green Al-Kauthar Mosque Dome motifs that breathtakingly inspire people.
Source: Alfred Molon / molon.de

Another important place within the masjid

is the ablutions area. Before prayer, Muslims

perform ritual washing or wudu in the ablutions

area. Wudu involves washing the ears, face, hands,

feet and arms up to the elbow. This fountain is often

Figure 16. Qubba
circled by small benches. In smaller mosques, the Source: Kiara Marino / IMB

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restrooms may be used for ablutions. In both cases, the facilities are usually located in the

courtyard, and men and women carry out wudu separately.

All of the areas within a masjid

is dedicated to a specific purpose with a

relative sense of tradition. Influenced by

the religion itself, masjid keeps on

expanding its areas and upgrading as to

go with the innovative ideas of the

Figure 17. Ablutions Area
Source: Kiara Marino / IMB current generation. Mentioned above are

only the common areas, meaning masjids of these days may include another area not found in the

old designs.

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 Design Requirements, Criteria and Considerations in Masjid (Mosque) Architecture
Introduction
According to the book entitled “Design Criteria for Mosque and Islamic Centers;

Art, Architecture, and Worship” by Akel Kahera, Latif Abdulmalik, and Craig Anz, the acquisition

of places of worship has always played a crucial role in the principle of religious freedom in Europe

and America. Likewise, many religious groups, once settled in a new environment, have always

established a place of worship; over the last few decades these places have become symbolically

laden arenas with respect to design. One must keep in mind that in an unfamiliar environment,

nothing is more meaningful than a familiar image, because it gives expressive meaning to one’s

belief and gives identity to a group that for a large part represents a diaspora community. An

architect’s approach must be legitimized by the fact that the word masjid (mosque) literally means

‘a place for prostration’; as such the spatial characteristics of the mosque, unlike the church or the

synagogue, are intrinsically defined by the act of prostration. This is especially because the act

worship (ibadah) is not rigidly tied to a particular place, space or form but rather to a prescribed

time. Associated with the place of prostration is the qiblah (the ontological axis) with which a

worshipper o an edifice is oriented towards Makkah (Mecca). Mosques everywhere in the world

adhere to this ontological rule; it is a mandatory expression of belief, which must be adhered to.

The qiblah is universally recognized by its mihrab, which signifies the point where the imam stands

facing the Makkah (Mecca), and except for the cultural overlays that often may seem to overrule

the potential for design. With this, when it comes to direct endorsement of women’s rights to full

participation in the space of the mosque, Claude Levi-Strauss’s notion, ‘reversible space and linear

time’ can be understood in numerous ways. Ave all the notion draws upon prejudice, which are

extended to the characterization of gender. The problem here is to understand not only how

competing visions of congregational space and spiritual life coexist, but also how they invested

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with parallel virtues. Broadly speaking, the concept of women’s space is driven by dual impulses:

a strong sense of culture and custom.

The key challenge for an architect who is commissioned to design an urban

mosque is how to interpret the broad range of aesthetics, liturgical requirements, and site planning

considerations that also coexists within a given setting; particularly those composed with

multicultural influences, while also being true to the inherent properties that define the faith, its

identity, and its sacred place. (Kahera, Abdulmalik, & Anz, 2009) In other words, how does an

architect deal with this particular building type to arrive at a synthesis of the current and shared

common, characteristics, and distinguishing elements of a mosque such as the minaret, mihrab, or

dome, while also seeking innovation, aesthetic, contextual, or place-specific ideals without loss of

validity, truth, or value.

A. Concept

Every building evolves from a concept. This concept of a particular building type develops

from certain aspects like functional requirements, construction method, aesthetic

achievement, economic condition. Sociocultural influence, environment etc. Thus it varies

from building to building. Mosque is basically a public place for religious use, As Islam

manifests the unity of the whole ummah, a major ritual performed in the mosque is taken

as a platform for integrity and brotherhood. Jama'at or congregation is emphatically

encouraged in many hadiths and is proclaimed as an important sunnah of the Prophet (S),

which is expected to be followed by every Muslim. Especially, the salatul jumu'a or Friday

prayer, two salatul Eilis or the prayer of two great Muslim festivals cannot be perlorrned

individually. To facilitate the congregations in any environment, a sheltered space is a

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 prime requirement. This space bears some characteristic features, which collectively

develops the concept for a mosque.

B. Site Planning

Like any other building types, some design criteria regarding siting and layout

are to be taken care or of designing a mosque. Those will be elaborated below in a

sequential manner.

1. Catchments

Adhan, the call for salat, is an obligatory sunnah and a prerequisite for

performing salat in jama'at. On this basis, the extent of area where from one musalli

can hear the adahn, delivered in bare voice, may be considered as the catchments for a

mosque. There is another determinant derived from a practical point of view. There is

a time gap between the adhan and ikamat for a salat. Depending on the waqt or time

limit tor individual prayer. Usually it is set from 15 to 30 minutes for different salats

with an exception for the salat of Maghrib, which is usually about 5 minutes or even

less than that in most of the mosques in our country. Any musalli, by hearing the adhan

and performing the wazu, should be able to participate in the jama’at of the salat by

walking in a usual speed. This idea sets a reasonable parameter for determining the

extent of catchments.

Building another mosque with in the catchments of a mosque is allowed

by shariah in case of an acute necessity, for example, to accommodate musallies in a

densely populated area. But that should not be based on social rivalry or competition

and the mosques should not be so closely placed that sound of recitation in salat or

religious discussion reaches to other mosque and creates disturbance.

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 Nowadays, voice amplification device or loud speaker is very common

for delivery of adhan which can cover a very vast area. But that is not taken as

catchment in general terms, as one from very remote point will fail to participate in the

jama'at by walking.

2. Placement in the Community

As the mosque is basically a public space for a community to facilitate everyone

equally, it should be placed in the central area approximately equidistant from the

households. Moreover, one should be able to reach the mosque in time to participate in

the salat. This aspect is elaborated in the preceding paragraph.

3. Accessibility

A mosque is regarded as the Baitulllah or the 'House of Allah'. To access it, none is

authorized to forbid any Muslim who is mentally sound and has observed the taharat

or purification as a religious rite. For any community or area having restriction for

public access, the mosque should be placed in such a manner, so that anyone wish to

participate in salat can access without any legal obstacle.

4. Setback

For a livable indoor environment, the consideration of setback of a mosque is similar

to that of any other secular public building. As a sacred public space for devotional

rituals, there should be a reasonable setback so that the noise and unwanted view from

the neighboring secular activities does not hamper the sanctity of the space and the

concentration of the musallies. In some congested neighborhood of urban set-up, they

allotted very little setback to materialize those aspects of privacy, In that case, some

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 architectural treatment in terms of façade treatment and placement of openings

becomes very important in the design of a mosque.

5. Expandability

As the population of the community increase the demand for expansion of a mosque

for an additional capacity becomes a requirement. Especially in the urban areas, the

population is ever increasing due to migration to rural areas and population growth

within itself. On the contrary, the land for the new building is decreasing rapidly. In

most of the cases, vertical expansion becomes evident. The architect should propose

provisions for possible expansion of a mosque with a projection of popular growth of

a community at least for the expected life of the built form. It is very important to

remember that this expansion does not mean only for the main prayer space, rather it

includes the support services like wazu facility, toilet, ingress, egress, circulation, etc.

In most mosques of urban setup, which has undergone a vertical expansion, for

example, the floors are added just one after another are facing severe problem on those

services and facilities.

C. Spatial Analysis of Function

In a mosque major functional spaces can be identified as salat space, service space and

circulation space. The Spatial configuration and articulation may vary to certain extent with

the individual site condition. Other factors like climate, building materials, technology also

plays important role to make variations. For the context of Bangladesh, being those factors

almost similar in every part of it, the major spatial features arc almost identical though

some variations in space can be observed due to those factors. In the following sections,

these variations can be exemplified schematically.

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 Figure 18. Functional Flow Diagram of Mosque
Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh

1. Zoning

Like any other type of buildings, a mosque has two basic functional zones _

served and service. Served zones are the main salat space, veranda, sahn etc. and

service zone includes the entrance, lobby, toilet, wazu, khana, store, circulation spaces

etc.

There is another context of zoning on the basis of allowing shoes or nol. We

may call it 'shoe' and 'no-shoe' zones. A mosque is a sacred building. Its floor is used

for prostration. That is why shoes are not allowed in the salat spaces. This is strictly a

'no-shoe' zone. Everyone must use the space barefooted or with socks made of

acceptable materials. On the contrary, the toilet area should not be accessed without

shoes. This falls in to 'shoe' zone. Other spaces like, lobby, wazu, khana, stair, store

20
 etc. has an option to be used with or without shoes. But for the ease of maintaining the

main salat space clean and sacred, these spaces, in most of the cases, arc used as 'no-

shoe zone.

2. Schematic Plan

A retrospect of traditional mosques of first two categories can be classified according

to their loon and design a, the developers had ample scope to select the configuration,

size and characteristics of the desired site for their preconceived design. In India and

other parts of the world, there is a classical traditional spatial arrangement for a mosque

with a strong symmetry about the qibla axis. For community mosques of category three,

such classification is indeed difficult to establish, as the available site and other

Figure 19. Schematic Diagram showing possible approaches to a mosque from different roads on different sides of a
site
Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh

21
constraints in the community largely influence the form and spatial arrangement.

Despite of this diversity in ultimate form and spatial articulation, the mosques follow

some inevitable and common matrix, which can be summarized in terms of schemes.

The following paragraphs will highlight on some schemes.

 Scheme: A

As the nucleus of the generic pattern of a

mosque, a simple rectangular shelter is

developed with a solid wall at the qibla or

West Side. The rectangular salat space is

elongated in the north-south direction with

windows in the shorter walls. The eastern

walls have the entrance in the central qibla

Figure 20. Baba Adam Mosque
axis. Additional doors are sometimes Source: banglapedia.org

found, but always in even numbers placed in symmetry about the qibla axis.

Most of the traditional mosques follow this scheme like in Fig. 1. ). The mosque

is usually placed at the western end of the mosque site. An additional number

of musallies can be accommodated in the eastern part at the time of large

congregations. It has scope for further expansion of mosque structure towards

eastern direction.

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 Figure 21. Scheme A: Floor Plan
Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh

 Scheme: B

This scheme is a developed version of Scheme: A. The plan gets a formal shape with compact and

systematic arrangement. In Fig. 5, Scheme B: Floor Plan is shown. The traditional mosques usually

followed this scheme. It has building elements like salat space, riwak (cloister), sahn (open

courtyard), wazu facility, mihrab, mimbar, minar etc.

 Scheme: C

This scheme is a further development of the Scheme: B. In the overcrowded urban community,

the mosques tend to grow vertically. The main salat space (liwan), services and other supporting

23
spaces remain as usual but the sahn and riwak is usually dissolved from and staircase is added to

scheme B. In this scheme of multi-storied stmcture, flat roof comes obviously and domes no more

remain as suitable constructional elements.

Figure 22. Scheme B: Floor Plan

Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh

24
 Figure 23. Scheme C: Ground Floor Plan
Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh

D. General Arrangement and Standards of a Masjid

The mosque has a number of standard components, which will vary depending on whether

it is local (masjid), congregational or principal (masid-i jami), or a Friday mosque (masid-

i juma). Traditionally, mosque design has followed climatic needs: for instance, shade and

cooling has been obtained through use of arcades and courtyards incorporating areas of

water. Open areas for prayer are, however, useless in wetter and cooler climates. In the

West, there is an increasing practice to provide an Islamic Centre, comprising a mosque,

library and lecture rooms, etc. Islam has also made an enormous contribution to

architectural design in the areas of calligraphy, geometry and garden design.

25
 According to the book “Architect’s Handbook” by Quentin Pickard, Mosque design can

be categorized into no more than five basic patterns:

 Arabia, Spain and Africa: the hypostyle hall and open courtyard

 Anatolia and SE Asia: a courtyard with a massive central dome or pyramidal

pitched roofs

 Iran and central Asia: the bi-axial four-iwan type

 Indian subcontinent: an extensive courtyard and triple domes

 China: a walled garden enclosure with detached pavilions

E. Detailed Requirements

2. Congregational area

A partly open courtyard (sahn) and partly

roofed area for prayer, usually

surrounded on three sides by colonnades.

The open courtyard gives access to the

roofed prayer hall (haram). All

Figure 24. Scheme C: Main Components of a Mosque worshippers must face Mecca when at
Source: The Architects’ Handbook
prayer, and should theoretically be
1. Planning generally

For congregation, allow an area of 1 m2 equidistant from the qibla wall, thus

per person. When assembled in lines forming parallel rows.

parallel 3. Decoration

to qibla wall, allow 1.2m between lines It is a generally accepted Islamic premise

when standing, and 0.8m when sitting. that the representation of living beings is

Carpets and other floor coverings are unacceptable. This rigidly observed

required as the faithful remove footwear: tradition does, however, allow free use of

storage space for shoes is required. calligraphic devices from the Qur’an,

26
 which forms a valuable counterpart to Associated buildings to a mosque (e.g.

otherwise plain surfaces and basic those used for medical or teaching

architectural forms. purposes).

4. Dikka 9. Kursi

A wooden platform, of single storey The lectern on which the Qur'an is rested;

height with staircase access, positioned usually placed next to the dikka.

in line with the mihrab (sometimes 10. Maqsuru

located in the external courtyard). It is Originally a raised platform with screens

used for chanting and liturgical provided to protect the imman (the prayer

responses, particularly where there is a leader); it is often offers an opportunity

large congregation. for special decoration.

5. Haram 11. Mihrab

The sanctuary or covered prayer hall. The recess or niche, at the mid-point of

Usuallysquare or rectangular, with the the qibla wall, indicating the direction of

roof either of a hypostyle pattern (i.e. a Mecca. It is the

flat roof supported by a large number of most decorated feature of a mosque,

evenly spaced columns) or covered by a although it is not in itself considered

large dome on pendentives, or a number sacred. Its position is often emphasised

of small domes. by windows or a dome.

6. Iwan 12. Minaret (mi'dinah)

Vaulted hall, one on each side of the The original purpose was to ensure that

courtyard. the voice of the muezzin making the call

7. Ka'bah to prayer five times a day (also the Friday

The ancient shrine in Mecca; it is almost sermon) could be heard over as large an

the only Islamic symbol. area as possible. With the widespread use

8. Kulliye of loudspeakers, its function is now

27
 largely symbolic, and it can be omitted. enclosure is usually plain, but the

The form of the minaret may be based on portal can be highly decorated.
the lighthouse, but many other
15. Qibla
derivations are possible. Originally only
The prayer-hall must have one wall
one was provided, although two or four
(the qibla) facing Mecca
are sometimes found (and there are seven
16. Segregation
in Mecca).
In most mosques, only male
13. Minbar
worshippers are permitted, although a
The pulpit, always located to the right
gallery for women is often found.
of the mihriib. It is formed of a
Some sects (e.g. Ishmailis) are fully
staircase, with a platform at the top,
integrated.
usually covered in a cupola-type roof.
17. Washing facilities
Sometimes absent from the smallest
These must be provided as a
mosques, it varies from three steps to
requirement of the faith and are often
a highly decorated monumental
a pool with running water (sometimes
staircase. The khutba (the oration or
with a fountain) placed near the centre
Friday sermon) is delivered from the
of the courtyard. It may, however, be
minbar.
purely decorative (particularly in
14. Portal
European layouts), in which case the
This is intended to emphasize the
washing facilities will be next to the
change from the outside world to the
footwear storage area.
enclosed, tranquil spaces of the

mosque. The exterior of the mosque

28
Design Considerations and Standards of Specific Functional Spaces

a. General

According to Metric Handbook Planning and Design Data by David Adler Mosque design

must conform to particular detail rules, some of which are:

• Male and female entrance/exit, prayer hall and ablution must be separate

• Toilets should be in compartments not cubicles: i.e. must be of solid wall construction

not thin partitions or gaps at floor level

• Their orientation is of paramount importance. Compartments must not face or back in the

direction of Mecca

• Toilets to be of squatting type (see chapter 3) and have a water tap

• No other habitable enclosure or space should be behind the Mihrab within the confines

of the site

• Toilets may not be situated under or over the prayer hall, and no drainage pipes

whatsoever should pass under or over it.

b. Specific

1. Entry

Entry to a mosque bears much significance, as it is a transitional space from worldly to

divine and profane to sacred. It requires a well-defined expression in terms of form and

space. In most of the mosques in our country, musallies put-off their shoes and carry those

in hands for safe keeping from being theft. Again, for egress, those shoes are earned in

hands 10 this entry point and put-on. Thus, this space remains busy and usually generates

congestion during ingress and egress.

2. Prayer Hall

29
This is the main space in the prayer facility. As enriched by Mokhtar (2009) in his journal

called Design standards for Muslim prayer facilities within public buildings”, in designing

this particular space, several issues must be taken in consideration. Moreover, some of

these issues reflect religious rulings for prayer performance.

a. People perform the prayer

facing the direction of Mecca

(Quibla) in unbroken rows that

are entirely filled one after the

other. The rows must be

parallel and carefully aligned.

It is recommended, therefore, Figure 25. Sample of prayer hall in a public building

Source: Mosque Architecture: Formulation of Design Criteria and
that the flooring material Standards in the Context of Bangladesh

clearly indicates the lines where people place themselves while praying as seen in the

floor lines shown in Figure 1. To allow for a comfortable prostration position, the

distance between these lines is 120cm. Because of this dimension, it is recommended

that the clear depth of the hall be measured in multiples of 120 cm.

b. It is preferable that the rows of people at prayer should be long and uninterrupted.

Therefore, it is recommended that the prayer hall be free of structural columns. It is

also recommended that the hall be rectangular in shape, preferably having the long side

of the rectangle facing the direction of Mecca (Quibla).

c. In selecting the location of the prayer hall inside a public building, it is highly

recommended to have the walls of the hall parallel and perpendicular to Quibla

30
 direction. Any other configuration will result in discomfort and waste of space, as is

the case in Figure 1.

d. As stated from the last statement, several activities can be performed simultaneously in

the prayer hall. However, a religious ruling forbids a non-praying person to pass closely

in front of a person who is praying. This creates a circulation problem during times of

crowding. Those users who finish group prayer earlier than others are always in the

front rows, with the result that they have difficulty in leaving the prayer hall without

passing in front of those in the back rows who have not yet finished praying. One

successful design solution to this problem is to have a perimeter zone in the prayer

space of different – and usually cooler - flooring material just like what is seen in Figure

2. This different material gives users an indication that the zone is not part of the prayer

area and should be kept free of people at prayer, thus allowing those in the front to

leave via this zone.

e. Because the front prayer lines must be filled first, and because people should not pass

in front of those who are praying, it is better that entrances to the prayer hall are located

at the back of the prayer hall (opposite Quibla). Side entries are acceptable, but are

better located away from the Quibla wall. No entrances should be on the Quibla wall.

Nevertheless, locations and distances between entrances should conform to fire

regulations for high density assembly spaces.

f. It is preferable that the prayer hall entrances be wide and without doors to ease

simultaneous entry and exit during busy times. If doors are necessary for operational

reasons, they naturally need to have sufficient operable width and open to the outside,

as mandated by fire regulations.

31
g. While the performance of prayer requires no furniture, some accessories may be

provided in the hall and can be used to enrich the hall’s design. These accessories

include:

 Cabinets or shelves to house copies of

the Quran

 An indicator of the direction of

Mecca. This usually takes the form of

a curved wall or partition, and is

called the Mihrab as shown in Figure

Figure 26. Plan showing the perimeter zone that
facilitates exiting the prayer hall without the
6 and 7. The Mihrab is the place passing in front of others
Source: Mosque Architecture: Formulation of Design
where the leader of the group prayer - Criteria and Standards in the Context of Bangladesh

who also faces Mecca – commonly stands. The curve provides better reflection

of sound, particularly in large halls. However, there is no religious requirement

for the design of the Mihrab, and the use of loud speakers eliminates the need

for a sound reflecting element.

 In the event that the public building is expected to host the weekly ceremonial

group prayer on Friday, a piece of furniture at which a speaker stands facing

the people may be installed. This is called a Minbar and there are generally no

religious requirements for its design (some schools of thought make minor

requirements). It would be, however, very unusual to host this Friday prayer

within a public building as it typically takes place in purpose-built mosques.

32
  A prayer mat is approximately 8.75 sq. ft. With an expected occupant load of

800 people, the approximate space requirement including ten percent (10%)

for circulation is 7, 700 square feet.

h. As per the book called Architectural Graphic Standards, no shoes are worn in the

designated prayer areas. Thus, there should be a space accommodating the said notion

outside the prayer area perimeter.

i. A separate area for women, young girls, and children must be provided. Special

acoustically separated but visually connected area for nursing mothers and mothers

with very young children is recommended. (Hoke, 2000, pg. 906)

j. A raised platform can be integrated into the space for use during sermons and

presentations. (Burhanpurwala, Hendricken, & Panchari, 2009)

3. Circulation Spaces

In a mosque, some circulation spaces are also used as temporary salat space at the time of

large jamaat. In usual smaller congregations, those can be distinctly identified as

circulation space. In the traditional Mughal mosques of north India, riwaq served as a long

and defined circulation space around sahn, which connected the entry and services to the

main salat space. Spaces that fall in the similar category arc described below.

a. Entrance Lobby

Entrance lobby should be spacious enough to connect services, stair, salat spaces etc.

Furniture for safe keeping of shoes can be placed in this space. Shoes carrying dirt and

filth of profane nature should not be carried in the salat space according to findings of

shariah.

b. Stairs

33
 To accommodate the ever-increasing population, the floors arc added incrementally.

But due to structural reasons and lateral space limitation" the stairs width remains the

same. A crucial congestion, especially for egress, is a common scene in multi-story

mosques. The architect should try to predict future vertical expansion and ultimate

pattern and flow-load through the stairs, to identify the required width of the stair.

c. Other Circulation Spaces

A mosque is a unique building, where floor is directly used for salat and other rituals.

Almost no furniture used in the main salat space and no absolute circulation space can

be defined within this space. There is some circulation space in the wazu khana, toilet,

riwak, imam's access in the western side of main salat hall etc.

d. Service Areas

 Wazu and Bath Facility

In the Schematic plans, the facilities for wazu and bath are placed at the entry

for an easy and immediate access. It is a sunnah to face the qibla and sit on a

higher place, so that the water used in wazu docs not reach the person splashing

or any other way. The wazu khana (which is considered as a sacred space)

should be separated from toilet (which is considered as a non-sacred or profane

space), so that du'a-i-masnunah for wazu can be recited. A mosque should be

provided with bath facility for those who need it as a wajib or sunnat rite. For

the person performing itiqaf, it becomes an absolute necessity to provide bath

facility within the precinct or a mosque. Shariah dictates a minimum size for

any water reservoir to be used for wazu or bath, which is 20.9 m 2 in area and so

deep that its bottom is not usually visible from the surface. There is a type or

34
 open bath for group use, where fresh water is taken from a big tank and used

water is discharged in a drain. Baths should be enclosed, as open bath is usually

discouraged in shariah unless for absolute necessity. If bathtub is placed in a

bath, an auxiliary shower must be provided. A small amount of stagnant water

is not acceptable for wajib bath. Some water must flow over the body and every

base of skin hair must be wet. For this reason a shower is a significant necessity.

 Toilet Facility

A toilet of a Muslim has some unique and significant features. It is basically

considered as a profane space. Reciting from the Holy Quran du 'a or even

uttering the name of Allah is forbidden within a toilet space. The du'a-

imasnunah should be recited before entering into and after exiting from the

toilet space. So, there should be spatial and formal features remarkable enough

to denote the limit or extent of a toilet space. It is forbidden to use the toilet

facing the Qibla or keeping it in the backside. In Islam, to attain cleanliness is

not merely getting somehow free from dirt or filth; it is rather a ritual with some

definite activities. After toilet activities, it is a sunnah to use an absorbent

materials" as kulukh. So, there should be provision of extra space for movement

during use of kulukh and bins to dispose used kulukh materials. To use water

for ultimate cleanliness is in most of the cases wajib and in some of the cases

farj. So, arrangement should be also kept to attain cleanliness with water. If

water mixed with other residue splashes up from water closet and wet part of

the body or cloth, those become profane and requires thorough wash as directed

by shariah [5.1, pp. 81-85]. So, water closet is not a right choice; rather an

35
 Indian one (Low Pan) may

serve well. If water closet is

used in case of acute

emergency, a low-down

arrangement should be kept

[or ultimate cleanliness with

water. Selection of urinal

fixture will also follow the

same criteria, so that the urine

does not splash up. To urinate

in standing position is

prohibited. So, the urinal

fixture should not be of

standing-type.

It is understandable for

architects to design Mosque’s

ablution area and toilets to be

situated at ground level or one

level under the prayer hall,

Figure 27. Plan and Section of Ablution
Source: Architectural Graphic Standards
and this is because to cater

large usage capacity, space zoning and ease of cleaning purposes for the prayer

hall.

 Ablution Area

36
 The ablution, seen in Fig. 8, is where the faithful wash their hands, elbows, and faces

behind the ears and their feet in preparation for praying. This is performed under running

water. The ablution area also houses the toilets and showers. The number of ablution seats,

toilets and showers is governed by the size of the prayer hall.

D. Others to be considered

According to the book Architectural Graphic Standards, here are the following things that

should be considered in designing a masjid.

1. Area for Non-Muslim Visitors

Requests to observe the Islamic Payers are common and should be accommodated

2. Women’s attendance

Women generally comprise 25 to 33% of the total congregation. This will probably

increase considerably in the west as women assume a more active role in community

affairs.

37
 Rules and Etiquettes

Islam made the Masjid the heartbeat of the Muslim society. It is the hangout of Muslims where

they meet one another daily not to perform the prayers only but also for other acts of worship and

activities that are beneficial for the Muslim community.

The prophet taught us that the Masjid are Allah’s houses and that they have etiquette and rules that

should be learned and upheld by every Muslim. We should teach our families and children these

rules and remind other Muslims to uphold these rules. This guarantees the Masjid play their roles

properly and effectively that they were designed for.

The etiquette and rules include:

1. -The Muslim should avoid everything that has an offensive smell like garlic, onion, or

smoking. And the Muslim should wear clean clothes and socks when he comes to the

Masjid so that he does not offend any of the angels or Muslims around him with an

offensive smell. Imams Bukhari and Muslim reported that the prophet said: “Whoever eats

garlic, onion, then keeps away from our Masjid because the angels get offended from what

offends the children of Adam.” Imam Muslim reported that Omar used to say while he on

the Minbar: “I saw the prophet when he found their smell (garlic, onion) from a man in the

Masjid, he ordered him to be taken out.” then Omar said: “If you must eat them, then cook

them well.”

2. The Muslim should say a supplication, which the prophet used to say while on his way to

the Masjid. Imams Bukhari and Muslim reported that the prophet used to say: “O Allah,

make in my heart light, in my vision light, on my right light, behind me light, in my nerves

light, in my flesh light, in my blood light, in my hair light, and in my skin light.”

38
3. The Muslim should enter the Masjid with his right foot first, and then say what was reported

by Imam Muslim, the prophet used to say: “Besmellah. In the name of Allah, O Allah,

open for me the gates of your mercy.” The prophet used to like to start with his right in

everything. Imam Bukhari reported that “Ibn Omar used to step with his right foot first

when he entered the Masjid, and step out with his left foot first when he walked out of the

Masjid.” If there is a group of people who want to enter the Masjid at the same time, then

the one on the right should go in first to uphold the Sunnah of the prophet

4. The Muslim should give Salam to the people as he enters the Masjid, even if the people are

praying, because the companions used to give Salam to the prophet while he is in his prayer,

and he used to reply with a hand gesture. There are many Ahadith about that, among which

reported by Imams Bukhari and Muslim that Souhaib said: “I passed by the prophet while

he was praying and gave Salam to him, he replied to me with a gesture.” And Ibn Omar

asked Bilal How did you see the prophet reply to them (his companions) when they gave

Salam to him while he was engaged in prayer?” Bilal said: “By spreading his palm.”

5. The one who inters the Masjid should not run to catch up with a Rak’ah, rather he should

remain quiet because the prophet forbade running in such a situation. Imams Bukhari and

Muslim reported that the prophet said: “If the prayer started, then do not join it running,

and join it walking and quiet, and pray whatever you caught up with, and make up for what

you missed.”

6. The Muslim should not distract other praying Muslims in the Masjid, because the praying

Muslim is in contact with Allah so he should not be distracted not even with reciting

Qur’an, supplication, or remembrance of Allah. Imam Ahmad reported Abdullah bin Omar

narrated that the prophet saw some people praying, and they became loud in their prayer.

39
 He said: “The praying parson is in contact with his Lord, so let him concentrate on whom

he is in contact with, and do not raise your voices over one another with Qur’an.”

Raising voices while talking is not allowed while Muslims are praying. Imam Bukhari

reported that Assa’eb said: “I was in the Masjid, and a man called me, I turned to him and

there was Omar. And he said: “Bring me these two men”, then I brought them to him. Omar

asked: “Where are you from? They replied from the people of At-Ta’ef. He said: “If you

were from the people of Al-Madinah, I would have hurt you because you raised your voices

in the Masjid of the messenger of Allah”

7. The one who inters the Masjid should not sit until he prays two Rak’as. Imams Bukhari

and Muslim reported that the prophet said: “When one of you enters the Masjid, he should

pray two Rak’a before sitting down.” There are other A hadith with the same meaning.

8. The Muslim should place something in front of him during prayer as a barrier between him

and the passersby in front of him, and that he gets closer to it as the prophet used to do.

Imam Bayh qi reported that the prophet said: “If you pray, then pray toward sutra (some

barrier) and get closer to it.” So if you enter the Masjid and want to pray, then get closer to

the wall of Qibla so much that there is just enough room between you and the wall to pray.

If you prostrate, there should be no room between your prostration spot and the wall more

than a sheep pass. Imams Bukhari and Muslim reported that: “Between the place of his

prostration and the wall there was no room more than sheep pass.” In another Hadith

reported by Imam Bukhari when the prophet used to pray, he leave between him and the

wall three arm lengths.” If you find people already at the wall of the Qibla, then pray behind

one of them because he will be as a sutra for you like the companions used to do.

40
9. The Muslim should not pass in front of the praying Muslim. Imams Bukhari, Muslim and

others reported that the prophet said: “If the passer in front of the praying person knew how

much sin he committed, it would have been better for him to wait for forty than to pass in

front of him.”

10. The Muslim should sit where he finds a place in the Masjid. The Muslim should not skip

people or squeeze himself between two people who are already sitting. Many A hadith

conveyed this meaning.

11. The Muslim should keep himself busy supplicating and remembering Allah while he is

sitting in the Masjid, because he is in the prayer as long as he is waiting for the prayer.

12. The Muslim should keep the Masjid clean and in good shape and smell because it is the

house of Allah. The prophet considered spitting in the Masjid to be a sin that could be

forgiven only if the Muslim cleans the area. Imams Bukhari and Muslim reported that the

prophet said: “Spitting in the Masjid is a sin and its expiation is clean it.” When the prophet

saw a spit in the Masjid, he used to remove it with a stone. The companions of the prophet

used keep the Masjid clean. Imam Abu Dawood reported that Abdullah bin Omar used to

put perfume inside the Masjid when Omar sat on the Minbar to deliver Friday speech.

13. The Muslims should keep away from the Masjid all selling and buying transactions and

crying out about something lost. Imams At-Tirmthi and An-Nisa’i reported that the prophet

said: “If you see someone selling or buying inside the Masjid, say to him: May Allah not

make your trading profitable. And if you see someone crying out inside the Masjid

something he has lost, say to him: May Allah not restore it to you, for the Masjid were not

built for this.”

41
14. The Muslim should not walk out of the Masjid after the Athan before he prays with the

Muslims. This is even if he already prayed that obligatory prayer (which will be considered

a Nafelah (extra) when he prays with the other Muslims). Imam Ahmad reported that Abu

Hurairah said: the prophet ordered us, when we are in the Masjid and the Salah is called

for, not to leave the Masjid until we pray.”

15. The Muslim should say Salam to the people before he leaves the Masjid. Imams Abu-

Dawoud, and At-Tirmith reported in a good hadith that the prophet Muhammad said,

“When one of you joins a gathering he should greet those present; and when he leave them

he should greet them because the first salutation is not better than the last one.”

16. The Muslim should leave the Masjid start with his left foot first and say what the prophet

use to say: “Bismillah, In the name of Allah, O Allah open for me the gates of your

blessings, o Allah protect me from Satan.”

42
 International Examples of Masjids

1. Great Mosque of Mecca

Mecca, Saudi Arabia

Great Mosque of Mecca, Arabic al-Masjid al-

Ḥarām, also called Holy Mosque or Haram

Mosque, mosque in Mecca, Saudi Arabia, built

to enclose the Kaʿbah, the holiest shrine Figure 28. Muslim pilgrims surrounding the Ka’bah
(centre) at the Great Mosque of Mecca, Saudi Arabia
in Islam. As one of the destinations of Source: britannica.com

the hajj and ʿumrah pilgrimages, it receives millions of worshippers each year. The oldest parts of

the modern structure date to the 16th century.

The mosque, which comprises a rectangular central courtyard surrounded by covered

prayer areas, is the site of several pilgrimage rituals. Pilgrims use the courtyard to perform the

ritual circumambulation of the Kaʿbah, known as the ṭawāf. Two more sacred sites are located in

the courtyard: the station of Abraham (Arabic: maqām Ibrāhīm), a stone which Islamic tradition

associates with the Qurʾānic account of the rebuilding of the Kaʿbah by Abraham and Ismāʿīl

(Ishmael), and the Zamzam well, a sacred spring. Immediately to the east and north of the

courtyard are al-Ṣafā and al-Marwah, two small hills which pilgrims must run or walk between in

a ritual known as the saʿy. In the 20th century an enclosed passageway between the two hills was

appended to the mosque.

The modern building is the product of centuries of development. In the pre-Islamic era, the

Kaʿbah, then a shrine for Arab polytheists, stood in an open space where worshippers gathered to

pray and perform rituals. The Kaʿbah was also sacred to the first followers of the Prophet

Muhammad. Following the Muslims’ emigration to Medina in 622 CE (the Hijrah), Muslims

43
briefly prayed toward Jerusalem until a Qurʾānic revelation designated the Kaʿbah as the qiblah,

or direction of prayer. When Muhammad returned to Mecca in 630, he ordered the destruction of

the idols that were kept in the shrine, cleansing it of polytheistic associations.

2. Great Mosque of Cordoba

Cordoba, Spain

The Great Mosque of Cordoba

was considered a wonder of the medieval

world by both Muslims and

Christians. Built on a Visigothic site,

Figure 29. Great Mosque of Cordoba
which was probably the site of an earlier Source: omrania.com

Roman temple, the Great Mosque of Cordoba was begun between 784 and 786 during the reign of

'Abd al-Rahman I, who escaped from Syria to the Iberian Peninsula after his family was massacred

by a rival political dynasty.

The mosque's hypostyle plan, consisting of a rectangular prayer hall and an enclosed

courtyard, followed a tradition established in the Umayyad and Abbasid mosques of Syria and

Iraq. However, the dramatic articulation of the interior of the prayer hall was unprecedented. The

system of columns supporting double arcades of piers and arches with alternating red and white

voussoirs is an unusual treatment that, structurally, combined striking visual effect with the

practical advantage of providing greater height within the hall. Alternating red and white voussoirs

are associated with Umayyad monuments such as the Great Mosque of Damascus and the Dome

of the Rock. Their use in the Great Mosque of Cordoba manages to create a stunningly original

visual composition even as it emphasises 'Abd al-Rahman's connection to the established Umayyad

tradition.

44
 Though the mosque was expanded by later rulers (the most significant changes dating from

the reigns of 'Abd al-Rahman II between 833-852, al-Hakam II between 961-976, and the vizier

al-Mansur from 987), the basic formula of arcades with alternating voussoirs was maintained in

each of the additions. The resulting vistas of columns and arcades that stretch into the dim recesses

of the prayer hall create a mysterious space that is often described as a forest of stone. The

comparison is heightened by rows of trees planted in the courtyard (Patio de las Naranjas or Court

of the Oranges), which create a visual continuation of the rows of columns within the prayer hall.

The most lavish interior ornament is concentrated in the maqsura, the prayer space reserved

for the ruler, which was commissioned by the caliph al-Hakam II. The maqsura is visually

separated from the rest of the prayer hall by screens formed of elaborate intersecting polylobed

arcades, an elegant variation on the basic architectural theme set in the earliest incarnation of the

mosque. These screens emphasise the special status of the space, which is composed of three

domed bays in front of the mihrab. The mihrab was unprecedented for taking the form of an entire

room rather than the traditional niche, and for being flanked by two rooms whose entrances are

decorated with mosaics in a manner similar to that of the mihrab. The maqsura is lavishly

decorated with carved marble, stucco, and elaborate mosaics. These, executed in intricate vegetal

scroll forms and Kufic inscriptions, frame the mihrab, the two doors which flank it, and also cover

the interiors of the maqsura's three domes. The unusual arrangement of the maqsura space may be

read on several levels. It may reflect the appropriation of a tri-apsidal arrangement found in local

church architecture (though emptied in its new context of Christian connotations). It has also been

interpreted as an ideologically charged iconographic evocation of the Mosque of the Prophet in

Medina that served to underscore notions of Umayyad religious and political authority. After

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conquering Cordoba in 1236, Ferdinand III king of Castile consecrated the Great Mosque as the

city's cathedral. The Christian population of Cordoba used the former mosque with relatively

minor changes for the next three hundred years. In the early 16th century the Bishop and Canons

of the cathedral proposed the construction of a new cathedral, and proposed to demolish the

mosque in order to build it. The opposition of the townspeople to the proposed destruction of the

building led to the unprecedented decision, endorsed by the Holy Roman Emperor Charles V, to

insert an entire Gothic "chapel" into the very heart of the former Great Mosque. The result is an

uneasy and controversial juxtaposition: the soaring forms of a Gothic cathedral rise from the very

centre of the comparatively low, sprawling prayer hall whose architectural vocabulary is rooted in

the forms of classical antiquity.

3. Jama Masjid Of Delhi

Old Delhi, India

Jama Masjid of Delhi, Jama Masjid

also spelled Jāmiʿ Masjid, Jama Masjid

of Delhi also called Masjid-i Jahānnumā,

mosque in Old Delhi, India, constructed in

Figure 30. Jama Masjid of Delhi, India
1650–56 by the Mughalemperor Shah Jahān, Source: britannica.com

a noted patron of Islamic architecture whose most famous work is the Taj Mahal, in Agra. Jama

Masjid, now the second largest mosque on the Indian subcontinent, is also an impressive example

of Mughal architecture.

Jama Masjid is Delhi’s principal mosque, the place where the city’s Muslims traditionally

gather for Friday communal prayer; Jama Masjid is Arabic for “Friday mosque.” The mosque is

near the Red Fort, yet another of Shah Jahān’s buildings. Jama Masjid and its courtyard stand on

46
an outcropping more than 30 steps higher than the street, giving the mosque a commanding view

of the surrounding area. The longer name, Masjid-i Jahānnumā, translates to “world-reflecting

mosque” or “world-displaying mosque.” The mosque was built by a crew of some 5,000 workers.

The principal construction material was red sandstone, but some white marble was also used.

Jama Masjid is oriented toward the holy city of Mecca, Saudi Arabia, which lies to the west.

An open courtyard facing the eastern gateway of the mosque building is at least 325 feet (99

metres) square and can accommodate 25,000 people. The eastern gateway itself was originally

reserved for royal use exclusively. Others used smaller gates on the north and south sides of the

building. Two 130-foot (40-metre) minarets mark the northeast and southeast corners of the

building. The largest interior space is the prayer hall, 90 × 200 feet (27.4 × 60.96 metres). Above

the prayer hall’s entrances are calligraphic inscriptions in Persian. Three large marble domes rise

from the prayer hall’s roof.

4. Great Mosque of Damascus

Damascus, Syria

Great Mosque of Damascus, also

called Umayyad Mosque, the earliest surviving

stone mosque, built between AD 705 and 715 by

the Umayyad Caliph al-Walīd I. The mosque Figure 31. The Great Mosque of Damascus
Source: britannica.com

stands on the site of a 1st-century Hellenic temple to Jupiter and of a later church of St. John the

Baptist. Some Syrio-Roman fragments remain in the structure, as does a shrine supposedly

enclosing a relic honoured by Muslims as well as Christians, the head of St. John the Baptist.

47
 The mosque occupies a huge quadrangle 515 by 330 feet (157 by 100 m) and contains a large

open courtyard surrounded by an arcade of arches supported by slender columns. The liwan,or hall

of worship, running the length of the south side of the mosque, is divided into three long aisles by

rows of columns and arches. A transept with a central octagonal dome, originally wooden, cuts

across the aisles at their midpoint. The marble grilles that cover the windows in the south wall are

the earliest example of geometric interlace in Islāmic architecture. The walls of the mosque were

once covered with more than an acre of mosaics depicting a fanciful landscape thought to be the

Quʾrānic paradise, but only fragments survive. The mosque was destroyed by Timur in 1401,

rebuilt by the Arabs, and damaged by fire in 1893. Although it could not be restored to its original

splendour, the mosque is still an impressive architectural monument.

5. Prophet's Mosque

Medina, Saudi Arabia

Prophet’s Mosque, courtyard of the

Prophet Muhammad in Medina, Arabian

Peninsula, which was the model for later Islamic

architecture. The home of Muhammad and his

Figure 32. Prophet’s Mosque
family was a simple structure, made of raw brick, Source: britannica.com

that opened on an enclosed courtyard where people gathered to hear him. In 634 Muhammad

decreed that prayer be directed toward Mecca. Against the wall facing Mecca, the qiblah wall, he

built a roofed shelter supported by pillars made of palm trunks. Against the opposite wall of the

courtyard stood a roofed gallery to shelter his companions, the antecedent of the roofed oratories

in later mosques.

48
 In 628 a minbar, or pulpit, was added so that the Prophet was raised above the crowd;

besides leading prayer, Muhammad declared his new law and decided disputes from the minbar.

Later mosques also combined political, judicial, and religious functions. In 706 Caliph al-Walīd

Idestroyed the original brick buildings and created a new mosque on the site. The new mosque,

containing the tomb of Muhammad, is one of the three holiest places of Islam.

Local Examples of Masjids

1. Sultan Hassanal Bolkiah Masjid: Cotabato City’s Golden Mosque

Cotabato City, Philippines

The Sultan Haji Hassanal

Bolkiah Masjid, also known as

the Grand Mosque of Cotabato, is the

largest mosque in the Philippines.

Figure 33. Sultan Hassanal Bolkiah Masjid: Cotabato City’s
Golden Mosque
Considered to be a masterpiece of Islamic Source: outoftownblog.com

architecture, The Grand Mosque is more than a place of worship for our Muslim brothers but also

a symbol of peaceful co-existence with other religion in a city often misunderstood. The Grand

Mosque of Cotabato has become one the most popular landmarks in Mindanao. The majestic and

grandeur feel of the mosque will surelytake your breath away. You’ll feel like you’ve been

transported to The Middle East because of its stunning design.

True to its name, this mosque awes Muslims and non-Muslims alike with its size and

grandeur. With gold-plated domes, minarets towering over 40 meters, and with an area of 5,000

49
square meters on a five-hectare land, this mosque is the largest one in the Philippines. Even the

interior and courtyard, with its plentiful pointed arches, is beautiful to look at.

“Every angle of this masjid is so pretty,” says travel blogger Shugah Pauline Gonzales,

who has already visited mosques around the Philippines and has been to over 20 provinces in

Mindanao. The mosque, completed just last 2011, was partly funded by the Brunei government,

with a budget of over US$40 million. The construction was also initiated in line with the Peace

and Development Project in Mindanao. In fact, Dennis Dolojan, a blogger mainly writing about

Mindanao, notes that the mosque is “co-maintained and protected by non-Muslim soldiers.” In this

way, the mosque is more than a place of worship for Muslims, but also a symbol of peaceful co-

existence with other religions.

2. King Faisal Mosque

Marawi City, Lanao del Sur

Figures 34 & 35. King Faisal Mosque

Source: Shafaqna

The biggest mosque in Marawi City, this structure is located in Mindanao State University.

It is named after the former king of Saudi Arabia who also financed its construction. The structure

50
is noticeable for its pale and dark green colors. Then again, it is also painted green for a reason:

the color green is a traditional color of Islam and it is used to describe the state of those living in

paradise in the Quran.

Named after the former king of Saudi Arabia, who financed its construction, this mosque

in pale and dark shades of green is located in Marawi, particularly in Mindanao State University.

What also makes this mosque noteworthy is that it is the biggest mosque in Marawi. Green is a

traditional color of Islam; in the Quran, it is used to describe the state of those living in paradise.

What is also interesting in this otherwise simple mosque are details like the metalwork pattern of

the minaret, the painted petals on the dome, and “Allah,” the name of God in Islam, on top of the

spires.

3. Golden Mosque (Masjid Al-Dahab)

Manila, Metro Manila

Figure 36 and 37. Golden Mosque (Masjid Al-Dahab)

Source: Lakad Pilipinas

Dubbed as The Golden Mosque or Masjid Al-Dahab in Arabic, its name originated from

the huge gold dome that sits on top of its rafters. But besides that, it seemed everything else inside

51
the mosque is also painted in yellow gold. The mosque has quite an interesting history, being

originally built in 1976 by the former First Lady Imelda Marcos to accommodate then Libyan

leader Muammar al-Gaddafi's failed visit to the country. Despite missing its intended host, it now

serves as the Manila's center of Islamic faith.

With a conspicuous golden dome easily seen in the city, especially from Pasig River, the

Golden Mosque is the biggest mosque in Metro Manila. Aside from its golden dome, the mosque

is designed with colored tile artworks on its façade and stained glass paintings on some parts of its

ceiling. It was ordered built by former First Lady Imelda Marcos in 1976 to welcome the late, but

then-dictatorial ruler of Libya, Muammar al-Gaddafi. Though his visit was cancelled, this mosque

in Quiapo served as the main place of worship for the Muslim community there. According to the

mosque administrator and caretaker Hajji Moh’d Ersad Malli, years ago, when the mosque was

newly-built, many visiting Muslims from other countries made a point of coming to the mosque

and worshipping there. The mosque then also had structures like a minaret and a fountain. The

current administrator hopes to rebuild parts of the mosque through donations.

4. Sheik Karim al Makdum Mosque

Simunul, Tawi-Tawi

While not as colorful or striking, this

mosque has a colorful history. Built in

1380, it is the first and oldest mosque in the

Figure 38. Sheik Karim al Makdum Mosque
Philippines – older than any Catholic Source: Journeying James

church. This location is also recognized as a National Cultural Treasure. The mosque is named

after Arabian missionary Sheik Makdum, who introduced Islam to our country and also

52
supervised the construction of this mosque. His remains are buried in the mosque’s premises.

The original structure of the mosque remained standing for around 500 years. Four wooden

pillars of the original structure still stand inside the mosque.

53
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