learnQuranOnline: May 2020

Friday, May 29, 2020

decorative elements common to most mosques

Furnishings

There are other decorative elements common to most mosques. For instance, a large calligraphic frieze or a cartouche with a prominent inscription often appears above the mihrab. In most cases the calligraphic inscriptions are quotations from the Qur’an, and often include the date of the building's dedication and the name of the patron. Another important feature of mosque decoration are hanging lamps, also visible in the photograph of the Sultan Hasan mosque. Light is an essential feature for mosques, since the first and last daily prayers occur before the sun rises and after the sun sets. Before electricity, mosques were illuminated with oil lamps. Hundreds of such lamps hung inside a mosque would create a glittering spectacle, with soft light emanating from each, highlighting the calligraphy and other decorations on the lamps’ surfaces. Although not a permanent part of a mosque building, lamps, along with other furnishings like carpets, formed a significant—though ephemeral—aspect of mosque architecture.

Mosque patronage

Most historical mosques are not stand-alone buildings. Many incorporated charitable institutions like soup kitchens, hospitals, and schools. Some mosque patrons also chose to include their own mausoleum as part of their mosque complex. The endowment of charitable institutions is an important aspect of Islamic culture, due in part to the third pillar of Islam, which calls for Muslims to donate a portion of their income to the poor.

The commissioning of a mosque would be seen as a pious act on the part of a ruler or other wealthy patron, and the names of patrons are usually included in the calligraphic decoration of mosques. Such inscriptions also often praise the piety and generosity of the patron. For instance, the mihrab now at the Metropolitan Museum of Art, bears the inscription:

And he [the Prophet], blessings and peace be upon him, said: “Whoever builds a mosque for God, even the size of a sand-grouse nest, based on piety, [God will build for him a palace in Paradise].”

The patronage of mosques was not only a charitable act therefore, but also, like architectural patronage in all cultures, an opportunity for self-promotion. The social services attached the mosques of the Ottoman sultans are some of the most extensive of their type. In Ottoman Turkey the complex surrounding a mosque is called a kulliye. The kulliye of the Mosque of Sultan Suleyman, in Istanbul, is a fine example of this phenomenon, comprising a soup kitchen, a hospital, several schools, public baths, and a caravanserai (similar to a hostel for travelers). The complex also includes two mausoleums for Sultan Suleyman and his family members.

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mosque architecture is the minaret

Minaret (tower)

One of the most visible aspects of mosque architecture is the minaret, a tower adjacent or attached to a mosque, from which the call to prayer is announced.

Minarets take many different forms—from the famous spiral minaret of Samarra, to the tall, pencil minarets of Ottoman Turkey. Not solely functional in nature, the minaret serves as a powerful visual reminder of the presence of Islam.

Qubba (dome)

Most mosques also feature one or more domes, called qubba in Arabic. While not a ritual requirement like the mihrab, a dome does possess significance within the mosque—as a symbolic representation of the vault of heaven. The interior decoration of a dome often emphasizes this symbolism, using intricate geometric, stellate, or vegetal motifs to create breathtaking patterns meant to awe and inspire. Some mosque types incorporate multiple domes into their architecture (as in the Ottoman Süleymaniye Mosque pictured at the top of the page), while others only feature one. In mosques with only a single dome, it is invariably found surmounting the qibla wall, the holiest section of the mosque. The Great Mosque of Kairouan, in Tunisia (not pictured) has three domes: one atop the minaret, one above the entrance to the prayer hall, and one above the qibla wall.

Because it is the directional focus of prayer, the qibla wall, with its mihrab and minbar, is often the most ornately decorated area of a mosque. The rich decoration of the qibla wall is apparent in this image of the mihrab and minbar of the Mosque of Sultan Hasan in Cairo, Egypt (see image higher on the page).

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Sahn (courtyard)

The most fundamental necessity of congregational mosque architecture is that it be able to hold the entire male population of a city or town (women are welcome to attend Friday prayers, but not required to do so). To that end congregational mosques must have a large prayer hall. In many mosques this is adjoined to an open courtyard, called a sahn. Within the courtyard one often finds a fountain, its waters both a welcome respite in hot lands, and important for the ablutions (ritual cleansing) done before prayer.

Mihrab (niche)

Another essential element of a mosque’s architecture is a mihrab—a niche in the wall that indicates the direction of Mecca, towards which all Muslims pray. Mecca is the city in which the Prophet Muhammad was born, and the home of the most important Islamic site, the Kaaba. The direction of Mecca is called the qibla, and so the wall in which the mihrab is set is called the qibla wall. No matter where a mosque is, its mihrab indicates the direction of Mecca (or as near that direction as science and geography were able to place it). Therefore, a mihrab in India will be to the west, while a one in Egypt will be to the east. A mihrab is usually a relatively shallow niche, as in the example from Egypt, above. In the example from Spain, shown left, the mihrab’s niche takes the form of a small room, this is more rare.

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From Indonesia to the United Kingdom

From Indonesia to the United Kingdom, the mosque in its many forms is the quintessential Islamic building. The mosque, masjid in Arabic, is the Muslim gathering place for prayer. Masjid simply means “place of prostration.” Though most of the five daily prayers prescribed in Islam can take place anywhere, all men are required to gather together at the mosque for the Friday noon prayer.

Mosques are also used throughout the week for prayer, study, or simply as a place for rest and reflection. The main mosque of a city, used for the Friday communal prayer, is called a jami masjid, literally meaning “Friday mosque,” but it is also sometimes called a congregational mosque in English. The style, layout, and decoration of a mosque can tell us a lot about Islam in general, but also about the period and region in which the mosque was constructed.

The home of the Prophet Muhammad is considered the first mosque. His house, in Medina in modern-day Saudi Arabia, was a typical 7th-century Arabian style house, with a large courtyard surrounded by long rooms supported by columns. This style of mosque came to be known as a hypostyle mosque, meaning “many columns.” Most mosques built in Arab lands utilized this style for centuries.

Common features

The architecture of a mosque is shaped most strongly by the regional traditions of the time and place where it was built. As a result, style, layout, and decoration can vary greatly. Nevertheless, because of the common function of the mosque as a place of congregational prayer, certain architectural features appear in mosques all over the world.

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The Kaaba today

Today, the Kaaba is a cubical structure, unlike almost any other religious structure. It is fifteen meters tall and ten and a half meters on each side; its corners roughly align with the cardinal directions. The door of the Kaaba is now made of solid gold; it was added in 1982. The kiswa—the large cloth that covers the Kaaba—used to be sent from Egypt with the hajj caravan but today is made in Saudi Arabia. Until the advent of modern transportation, all pilgrims undertook the often dangerous hajj, or pilgrimage, to Mecca in a large caravan across the desert, leaving from Damascus, Cairo, and other major cities in Arabia, Yemen, or Iraq.

The numerous changes to the Kaaba and its associated mosque serve as good reminder of how often buildings, even sacred ones, are renovated and remodeled either due to damage or to the changing needs of the community.

Only Muslims may visit the holy cities of Mecca and Medina today.

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The Kaaba has been modified extensively throughout its history

Modifications

The Kaaba has been modified extensively throughout its history. The area around the Kaaba was expanded in order to accommodate the growing number of pilgrims by the second caliph, ‘Umar, who ruled 634-44 CE. The Caliph ‘Uthman, who ruled 644-56 CE, built the colonnades around the open plaza where the Kaaba stands and incorporated other important monuments into the sanctuary.

During the civil war between the caliph Abd al-Malik and Ibn Zubayr, who controlled Mecca, the Kaaba was set on fire in 683 CE. Reportedly, the Black Stone broke into three pieces and Ibn Zubayr reassembled it with silver. He rebuilt the Kaaba in wood and stone, following Ibrahim’s original dimensions and also paved the space around the Kaaba. After regaining control of Mecca, Abd al-Malik restored the part of the building that Muhammad is thought to have designed. None of these renovations can be confirmed through study of the building or archaeological evidence; these changes are only outlined in later literary sources.

Reportedly under the Umayyad caliph al-Walid, who ruled 705-15 CE, the mosque that encloses the Kaaba was decorated with mosaics like those of the Dome of the Rock and the Great Mosque of Damascus. By the seventh century, the Kaaba was covered with kiswa, a black cloth that is replaced annually during the hajj.

Under the early Abbasid Caliphs, who ruled from 750-1250 CE, the mosque around the Kaaba was expanded and modified several times. According to travel writers, such as the Ibn Jubayr who saw the Kaaba in 1183 CE, it retained the eighth century Abbasid form for several centuries. From 1269-1517 CE, the Mamluks of Egypt controlled the Hijaz, the highlands in western Arabia where Mecca is located. Sultan Qaitbay, who ruled 1468-96 CE, built a madrasa—a religious school—against one side of the mosque. Under the Ottoman sultans, Süleyman I, who ruled 1520-1566 CE, and Selim II, who ruled 1566-74 CE, the complex was heavily renovated. In 1631 CE, the Kaaba and the surrounding mosque were entirely rebuilt after floods had demolished them in the previous year. This mosque, which is what exists today, is composed of a large open space with colonnades on four sides and with seven minarets, the largest number of any mosque in the world. At the center of this large plaza sits the Kaaba, as well as many other holy buildings and monuments.

The last major modifications were carried out in the 1950s by the government of Saudi Arabia to accommodate the increasingly large number of pilgrims who come on the hajj. Today the mosque covers almost 40 acres.

Prayer and pilgrimage

Pilgrimage to a holy site is a core principle of almost all faiths. The Kaaba, meaning cube in Arabic, is a square building elegantly draped in a silk and cotton veil. Located in Mecca, Saudi Arabia, it is the holiest shrine in Islam.

In Islam, Muslims pray five times a day and after 624 CE, these prayers were directed towards Mecca and the Kaaba rather than Jerusalem; this direction—or qibla in Arabic—is marked in all mosques and enables the faithful to know in which direction they should pray. The Qur‘an established the direction of prayer.

All Muslims aspire to undertake the hajj, or the annual pilgrimage, to the Kaaba once in their lives if they are able. Prayer five times a day and the hajj are two of the five pillars of Islam, the most fundamental principles of the faith.

Upon arriving in Mecca, pilgrims gather in the courtyard of the Masjid al-Haram around the Kaaba. They then circumambulate—tawaf in Arabic—or walk around the Kaaba, during which they hope to kiss and touch the Black Stone—al-Hajar al-Aswad—embedded in the eastern corner of the Kaaba.

The history and form of the Kaaba

The Kaaba was a sanctuary in pre-Islamic times. Muslims believe that Abraham—known as Ibrahim in the Islamic tradition—and his son, Ismail, constructed the Kaaba. Tradition holds that it was originally a simple unroofed rectangular structure. The Quraysh tribe, who ruled Mecca, rebuilt the pre-Islamic Kaaba in c. 608 CE with alternating courses of masonry and wood. A door was raised above ground level to protect the shrine from intruders and flood waters.

Muhammad was driven out of Mecca in 620 CE to Yathrib, which is now known as Medina. Upon his return to Mecca in 629/30 CE, the shrine became the focal point for Muslim worship and pilgrimage. The pre-Islamic Kaaba housed the Black Stone and statues of pagan gods. Muhammad reportedly cleansed the Kaaba of idols upon his victorious return to Mecca, returning the shrine to the monotheism of Ibrahim. The Black Stone is believed to have been given to Ibrahim by the angel Gabriel and is revered by Muslims. Muhammad made a final pilgrimage in 632 CE, the year of his death, and thereby established the rites of pilgrimage.

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