Masjid Research Paper
Masjid Research Paper
Masjid Research Paper
ARCHITECTURAL DESIGN 3
Submitted by:
Zabala, Nicole P.
BS Architecture 2–1
Submitted to:
Professor
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TABLE OF CONTENTS
Title Page ……………………………………………………………………………………….. 1
Table of Contents ………………………………………………………………………………. 2
An Introduction to Masjid and Its History …………………………………………….…..… 3
Introduction …………………………………………………………………………….. 15
Concept ………………………………………………………………………… 16
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”.
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
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A masjid is commonly
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
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
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
gesture. It was during this time when the prayer hall was easily distinguished because of the dome
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
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
yet none must have seven for it is said that only the Great Mosque of Mecca is allowed to have
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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
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,
Figure 6. Decorative Details of a Mosque (Blue Mosque) mosaics, patterned brickwork and
Source: shutterstock
kaleidoscope stones and exquisite
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
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
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
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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.
salat in the masjid but are welcome during Friday prayers. Women are traditionally segregated
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,
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.
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
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
Figure 15. Green Al-Kauthar Mosque Dome motifs that breathtakingly inspire people.
Source: Alfred Molon / molon.de
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restrooms may be used for ablutions. In both cases, the facilities are usually located in the
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:
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
A. Concept
Every building evolves from a concept. This concept of a particular building type develops
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
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
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prime requirement. This space bears some characteristic features, which collectively
B. Site Planning
Like any other building types, some design criteria regarding siting and layout
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.
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
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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.
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
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
4. Setback
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
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
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
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
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,
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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.
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
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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
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
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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.
Scheme: A
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
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
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
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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
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Figure 23. Scheme C: Ground Floor Plan
Source: Mosque Architecture: Formulation of Design Criteria and Standards in the Context of Bangladesh
The mosque has a number of standard components, which will vary depending on whether
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
library and lecture rooms, etc. Islam has also made an enormous contribution to
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According to the book “Architect’s Handbook” by Quentin Pickard, Mosque design can
Arabia, Spain and Africa: the hypostyle hall and open courtyard
pitched roofs
E. Detailed Requirements
2. Congregational area
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
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,
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which forms a valuable counterpart to Associated buildings to a mosque (e.g.
otherwise plain surfaces and basic those used for medical or teaching
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.
used for chanting and liturgical provided to protect the imman (the prayer
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
Vaulted hall, one on each side of the The original purpose was to ensure that
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
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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
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Design Considerations and Standards of Specific Functional Spaces
a. General
According to Metric Handbook Planning and Design Data by David Adler Mosque design
• 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
• Their orientation is of paramount importance. Compartments must not face or back in the
direction of Mecca
• 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
b. Specific
1. Entry
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
2. Prayer Hall
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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
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
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.
also recommended that the hall be rectangular in shape, preferably having the long side
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
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direction. Any other configuration will result in discomfort and waste of space, as is
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
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.
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,
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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:
the Quran
who also faces Mecca – commonly stands. The curve provides better reflection
for the design of the Mihrab, and the use of loud speakers eliminates the need
In the event that the public building is expected to host the weekly ceremonial
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
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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%)
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
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
j. A raised platform can be integrated into the space for use during sermons and
3. Circulation Spaces
In a mosque, some circulation spaces are also used as temporary salat space at the time of
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
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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
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.
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
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)
provided with bath facility for those who need it as a wajib or sunnat rite. For
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
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open bath for group use, where fresh water is taken from a big tank and used
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
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
not merely getting somehow free from dirt or filth; it is rather a ritual with some
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
emergency, a low-down
in standing position is
standing-type.
It is understandable for
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,
D. Others to be considered
According to the book Architectural Graphic Standards, here are the following things that
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
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
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.”
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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
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
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
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
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
42
International Examples of Masjids
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
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
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.
Cordoba, Spain
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
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
Medina that served to underscore notions of Umayyad religious and political authority. After
45
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
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
Damascus, Syria
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
5. Prophet's Mosque
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.
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
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-
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
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.
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
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
Simunul, Tawi-Tawi
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
53
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