{"id":385,"date":"2015-04-28T16:13:07","date_gmt":"2015-04-28T16:13:07","guid":{"rendered":"https:\/\/courses.candelalearning.com\/masteryart1x6xmaster\/?post_type=chapter&p=385"},"modified":"2018-07-11T14:32:22","modified_gmt":"2018-07-11T14:32:22","slug":"reading-arts-of-the-islamic-world-the-early-period","status":"publish","type":"chapter","link":"https:\/\/courses.lumenlearning.com\/sac-artappreciation\/chapter\/reading-arts-of-the-islamic-world-the-early-period\/","title":{"raw":"Early Islamic Art and Mosque Architecture","rendered":"Early Islamic Art and Mosque Architecture"},"content":{"raw":"

What is Islam?<\/h2>\r\nIslam is the youngest of the world's great faiths, having developed in the 7th century C.E. The faith centers around the messages from God (Allah is the Arabic word for God) received by a prophet called Muhammad through an intermediary called the Angel Gabriel. A Muslim is a follower of Islam. Muslims believe that Islam is the only true and original faith and it was attempted to be revealed by God previously in its true form through Adam, Noah, Abraham, Moses, and Jesus. However, through human fallacies the messages were distorted. The most recent messages from God to the Prophet Muhammad succeeded in delivering the message to the people.Therefore, Islam is part of the Jewish and Christian tradition. You can read about a few of the basic practices of Islam here<\/a>.\r\n\r\nMuch of Islamic art is functional: pottery, metalwork, buildings, etc. because of a prohibition against making realistic<\/em> images of living creatures (animals and especially humans). This is primarily because Islam believes that any representation of God's work is imperfect, and is hence shameful. As a result, Islamic art does not try to emulate\/depict any living things. It goes even further according to the prophet Muhammad: artists who try to create realistic art (life-like paintings and sculptures for example) are trying to \u201ccreate\u201d life and will suffer severe punishments in hell for trying to be like God.\r\n

Early Islamic Art: The Caliphates (Political\/Religious Dynasties)<\/h2>\r\nThe umbrella term \"Islamic art\" casts a pretty big shadow, covering several continents and more than a dozen centuries. So to make sense of it, we first have to first break it down into parts. One way is by medium\u2014say, ceramics or architecture\u2014but this method of categorization would entail looking at works that span three continents. Geography is another means of organization, but modern political boundaries rarely match the borders of past Islamic states.\r\n\r\nA common solution is to consider instead, the historical caliphates (the states ruled by those who claimed legitimate Islamic rule) or dynasties. Though these distinctions are helpful, it is important to bear in mind that these are not discrete groups that produced one particular style of artwork. Artists throughout the centuries have been affected by the exchange of goods and ideas and have been influenced by one another.<\/b>\r\n

\"\"<\/p>\r\n

Map showing Islam expansion from 622 to 750<\/p>\r\n \r\n\r\nIslam spread rapidly immediately following the death of the Prophet. During the Umayyad caliphate, the first Islamic dynasty, Damascus became the capital and the empire expanded West and East.\r\n\r\n\"\"<\/a>\r\n

Dome of the Rock, 687, Jerusalem\u00a0(photo: Orientalist, CC BY 3.0)<\/p>\r\nThe immediate needs of this new religion included places to worship (mosques) and holy books (Korans) to convey the word of God. So, naturally, many of the first artistic projects included ornamented mosques where the faithful could gather and read Korans with beautiful calligraphy. Because Islam was still a very new religion, it had no artistic vocabulary of its own, and its earliest work was heavily influenced by older styles in the region. Chief among these sources were the Coptic tradition of present-day Egypt and Syria, with its scrolling vines and geometric motifs, Sassanian metalwork and crafts from what is now Iraq with their rhythmic, sometimes abstracted qualities, and Byzantine mosaics depicting abstract depictions of animals and plants.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"225\"]\"Interior<\/a> Interior of the base of the dome, Dome of the Rock[\/caption]\r\n\r\nThese elements can be seen in the earliest significant work from the Umayyad period, the most important of which is the Dome of the Rock in Jerusalem. This stunning monument incorporates Coptic, Sassanian, and Byzantine elements in its decorative program and remains a masterpiece of Islamic architecture to this day.\r\n

Remarkably, just one generation after the religion\u2019s inception, Islamic civilization had produced a magnificent, if singular, monument. While the Dome of the Rock is considered an influential work, it bears little resemblance to the multitude of mosques created throughout the rest of the caliphate. It is important to point out that the Dome of the Rock is not a mosque but a shrine commemorating an important event in the Islamic faith. A more common plan, based on the house of the Prophet, was used for the vast majority of mosques throughout the Arab peninsula. Perhaps the most remarkable of these is the Great Mosque of C\u00f3rdoba (784-786) in Spain, which, like the Dome of the Rock, demonstrates an integration of the styles of the existing culture in which it was created.\"\"<\/a>Cordoba mosque, Spain, 8th century. The architecture of this mosque was heavily altered when a church was constructed in the middle of the mosque after it was conquered by Christians during the 13th century \"Reconquista.\" The church was construcuted in the 16th century.<\/p>\r\n\r\n

\"Abbasid<\/h2>\r\nThe Abbasid revolution in the mid-eighth century ended the Umayyad dynasty, and established the Abbasid dynasty in 750. The new caliphate shifted its attention eastward and established cultural and commercial capitals at Baghdad and Samarra in Iraq.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"400\"]\"Bowl,<\/a> Bowl, 9th century, Susa, Iran, Earthenware, metal lustre overglaze decoration, opaque glaze[\/caption]\r\n\r\nThe Abbasid dynasty produced an abundance of decorative stone, wood and ceramic objects. Artisans in Samarra developed a new method for carving surfaces that allowed for curved, vegetal forms (called arabesques) which became widely adopted. There were also developments in ceramic decoration. The use of luster painting (which gives ceramic ware a metallic sheen) became popular in surrounding regions and was extensively used on tile for centuries. Overall, the Abbasid epoch was an important transitional period that disseminated styles and techniques to distant Islamic lands.\r\n\r\nThe Abbasid empire weakened with the establishment and growing power of semi-autonomous dynasties throughout the region, until Baghdad was finally overthrown in 1258. This dissolution signified not only the end of a dynasty, but marked the last time that the Arab-Muslim empire would be united as one entity.\r\n

Mosque Architecture<\/h2>\r\n[caption id=\"\" align=\"aligncenter\" width=\"560\"]\"Mimar Mimar Sinan, courtyard of the S\u00fcleymaniye Mosque, \u0130stanbul, 1558[\/caption]\r\n\r\nFrom Indonesia to the United Kingdom, the mosque in its many forms is the quintessential Islamic building. The mosque, masjid<\/i> in Arabic, is the Muslim gathering place for prayer.\u00a0Masjid<\/i> simply means \u201cplace of prostration.\u201d 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.\r\n\r\nMosques 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<\/i>, literally meaning \u201cFriday mosque,\u201d 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.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"300\"]\"Diagram Diagram reconstruction of the\u00a0Prophet's House, Medina, Saudi Arabia[\/caption]\r\n\r\nThe 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 \u201cmany columns.\u201d Most mosques built in Arab lands utilized this style for centuries.\r\n

Common Features<\/h2>\r\nThe 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.\r\n

Sahn (Courtyard)<\/h2>\r\nThe 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<\/i>. 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.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"560\"]\"Mihrab Mihrab and minbar, Mosque of Sultan Hassan, Cairo, 1356-63 (photo: Dave Berkowitz, CC BY)[\/caption]\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"300\"]\"Mihrab, Mihrab, Great Mosque of Cordoba, c. 786 (photo: Bongo Vongo, CC BY-SA)[\/caption]\r\n

Mihrab (Niche)<\/h2>\r\nAnother essential element of a mosque\u2019s architecture is a mihrab<\/i>\u2014a 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 shrine, the Kaaba. The direction of Mecca is called the qibla<\/i>, and so the wall in which the mihrab<\/i> is set is called the qibla<\/i> 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<\/i> in India will be to the west, while a one in Egypt will be to the east. A mihrab<\/i> is usually a relatively shallow niche, as in the example from Egypt, above. In the example from Spain, shown right, themihrab<\/i>\u2019s niche takes the form of a small room, this is more rare.\r\n

Minbar <\/i>(Pulpit)<\/h2>\r\nThe minbar<\/i> is often located on the qibla<\/i> wall to the right of the mihrab<\/i>. A minbar<\/i> is a pulpit from which the Friday sermon is delivered. Simple minbars<\/i> consist of a short flight of stairs, but more elaborate examples may enclose the stairway with ornate panels, doors, and a covered pulpit at the top.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"300\"]\"Mimar Mimar Sinan, Minaret, S\u00fcleymaniye Mosque, Istanbul, 1558[\/caption]\r\n

Minaret <\/i>(Tower)<\/h2>\r\nOne of the most visible aspects of mosque architecture is the minaret<\/i>, a tower adjacent or attached to a mosque, from which the call to prayer is announced. Minarets take many different forms\u2014from 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.\r\n

Qubba <\/i>(Dome)<\/i><\/h2>\r\nMost mosques also feature one or more domes, called qubba<\/i> in Arabic. While not a ritual requirement like the mihrab, a dome does possess significance within the mosque\u2014as 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 S\u00fcleymaniye 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<\/i>, one above the entrance to the prayer hall, and one above the qibla<\/i> wall.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"300\"]\"Mosque Mosque lamp, 14th century, Egypt or Syria, blown glass, enamel, gilding, 31.8 x 23.2 cm (Metropolitan Museum of Art)[\/caption]\r\n\r\nBecause it is the directional focus of prayer, the qibla<\/i> wall, with its mihrab<\/i> and minbar<\/i>, is often the most ornately decorated area of a mosque. The rich decoration of the qibla<\/i> wall is apparent in this image of the mihrab<\/i> and minbar<\/i> of the Mosque of Sultan Hasan in Cairo, Egypt (see image higher on the page).\r\n

Furnishings<\/h2>\r\nThere 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<\/i>. In most cases the calligraphic inscriptions are quotations from the Qur\u2019an<\/i>, 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\u2019 surfaces. Although not a permanent part of a mosque building, lamps, along with other furnishings like carpets, formed a significant\u2014though ephemeral\u2014aspect of mosque architecture.\r\n

Other Features<\/h2>\r\nMost 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.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"300\"]\"Mihrab Mihrab, 1354\u201355, just after the Ilkhanid period, Madrasa Imami, Isfahan, Iran, polychrome glazed tiles, 343.1 x 288.7 cm (Metropolitan Museum of Art)[\/caption]\r\n\r\nThe 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:\r\n\r\nAnd he [the Prophet], blessings and peace be upon him, said: \u201cWhoever 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].\u201d\r\n\r\nThe 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<\/i>. The kulliye<\/i> 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<\/i> (similar to a hostel for travelers). The complex also includes two mausoleums for Sultan Suleyman and his family members.\r\n\r\n[caption id=\"\" align=\"aligncenter\" width=\"560\"]\"S\u00fcleymaniye Kulliyesi (view of kitchens and caravanserai), Istanbul[\/caption]","rendered":"

What is Islam?<\/h2>\n

Islam is the youngest of the world’s great faiths, having developed in the 7th century C.E. The faith centers around the messages from God (Allah is the Arabic word for God) received by a prophet called Muhammad through an intermediary called the Angel Gabriel. A Muslim is a follower of Islam. Muslims believe that Islam is the only true and original faith and it was attempted to be revealed by God previously in its true form through Adam, Noah, Abraham, Moses, and Jesus. However, through human fallacies the messages were distorted. The most recent messages from God to the Prophet Muhammad succeeded in delivering the message to the people.Therefore, Islam is part of the Jewish and Christian tradition. You can read about a few of the basic practices of Islam here<\/a>.<\/p>\n

Much of Islamic art is functional: pottery, metalwork, buildings, etc. because of a prohibition against making realistic<\/em> images of living creatures (animals and especially humans). This is primarily because Islam believes that any representation of God’s work is imperfect, and is hence shameful. As a result, Islamic art does not try to emulate\/depict any living things. It goes even further according to the prophet Muhammad: artists who try to create realistic art (life-like paintings and sculptures for example) are trying to \u201ccreate\u201d life and will suffer severe punishments in hell for trying to be like God.<\/p>\n

Early Islamic Art: The Caliphates (Political\/Religious Dynasties)<\/h2>\n

The umbrella term “Islamic art” casts a pretty big shadow, covering several continents and more than a dozen centuries. So to make sense of it, we first have to first break it down into parts. One way is by medium\u2014say, ceramics or architecture\u2014but this method of categorization would entail looking at works that span three continents. Geography is another means of organization, but modern political boundaries rarely match the borders of past Islamic states.<\/p>\n

A common solution is to consider instead, the historical caliphates (the states ruled by those who claimed legitimate Islamic rule) or dynasties. Though these distinctions are helpful, it is important to bear in mind that these are not discrete groups that produced one particular style of artwork. Artists throughout the centuries have been affected by the exchange of goods and ideas and have been influenced by one another.<\/b><\/p>\n

\"\"<\/p>\n

Map showing Islam expansion from 622 to 750<\/p>\n

 <\/p>\n

Islam spread rapidly immediately following the death of the Prophet. During the Umayyad caliphate, the first Islamic dynasty, Damascus became the capital and the empire expanded West and East.<\/p>\n

\"\"<\/a><\/p>\n

Dome of the Rock, 687, Jerusalem\u00a0(photo: Orientalist, CC BY 3.0)<\/p>\n

The immediate needs of this new religion included places to worship (mosques) and holy books (Korans) to convey the word of God. So, naturally, many of the first artistic projects included ornamented mosques where the faithful could gather and read Korans with beautiful calligraphy. Because Islam was still a very new religion, it had no artistic vocabulary of its own, and its earliest work was heavily influenced by older styles in the region. Chief among these sources were the Coptic tradition of present-day Egypt and Syria, with its scrolling vines and geometric motifs, Sassanian metalwork and crafts from what is now Iraq with their rhythmic, sometimes abstracted qualities, and Byzantine mosaics depicting abstract depictions of animals and plants.<\/p>\n

\"Interior<\/a><\/p>\n

Interior of the base of the dome, Dome of the Rock<\/p>\n<\/div>\n

These elements can be seen in the earliest significant work from the Umayyad period, the most important of which is the Dome of the Rock in Jerusalem. This stunning monument incorporates Coptic, Sassanian, and Byzantine elements in its decorative program and remains a masterpiece of Islamic architecture to this day.<\/p>\n

Remarkably, just one generation after the religion\u2019s inception, Islamic civilization had produced a magnificent, if singular, monument. While the Dome of the Rock is considered an influential work, it bears little resemblance to the multitude of mosques created throughout the rest of the caliphate. It is important to point out that the Dome of the Rock is not a mosque but a shrine commemorating an important event in the Islamic faith. A more common plan, based on the house of the Prophet, was used for the vast majority of mosques throughout the Arab peninsula. Perhaps the most remarkable of these is the Great Mosque of C\u00f3rdoba (784-786) in Spain, which, like the Dome of the Rock, demonstrates an integration of the styles of the existing culture in which it was created.\"\"<\/a>Cordoba mosque, Spain, 8th century. The architecture of this mosque was heavily altered when a church was constructed in the middle of the mosque after it was conquered by Christians during the 13th century “Reconquista.” The church was construcuted in the 16th century.<\/p>\n

\"Abbasid<\/h2>\n

The Abbasid revolution in the mid-eighth century ended the Umayyad dynasty, and established the Abbasid dynasty in 750. The new caliphate shifted its attention eastward and established cultural and commercial capitals at Baghdad and Samarra in Iraq.<\/p>\n

\"Bowl,<\/a><\/p>\n

Bowl, 9th century, Susa, Iran, Earthenware, metal lustre overglaze decoration, opaque glaze<\/p>\n<\/div>\n

The Abbasid dynasty produced an abundance of decorative stone, wood and ceramic objects. Artisans in Samarra developed a new method for carving surfaces that allowed for curved, vegetal forms (called arabesques) which became widely adopted. There were also developments in ceramic decoration. The use of luster painting (which gives ceramic ware a metallic sheen) became popular in surrounding regions and was extensively used on tile for centuries. Overall, the Abbasid epoch was an important transitional period that disseminated styles and techniques to distant Islamic lands.<\/p>\n

The Abbasid empire weakened with the establishment and growing power of semi-autonomous dynasties throughout the region, until Baghdad was finally overthrown in 1258. This dissolution signified not only the end of a dynasty, but marked the last time that the Arab-Muslim empire would be united as one entity.<\/p>\n

Mosque Architecture<\/h2>\n
\"Mimar<\/p>\n

Mimar Sinan, courtyard of the S\u00fcleymaniye Mosque, \u0130stanbul, 1558<\/p>\n<\/div>\n

From Indonesia to the United Kingdom, the mosque in its many forms is the quintessential Islamic building. The mosque, masjid<\/i> in Arabic, is the Muslim gathering place for prayer.\u00a0Masjid<\/i> simply means \u201cplace of prostration.\u201d 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.<\/p>\n

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<\/i>, literally meaning \u201cFriday mosque,\u201d 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.<\/p>\n

\"Diagram<\/p>\n

Diagram reconstruction of the\u00a0Prophet’s House, Medina, Saudi Arabia<\/p>\n<\/div>\n

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 \u201cmany columns.\u201d Most mosques built in Arab lands utilized this style for centuries.<\/p>\n

Common Features<\/h2>\n

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.<\/p>\n

Sahn (Courtyard)<\/h2>\n

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<\/i>. 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.<\/p>\n

\"Mihrab<\/p>\n

Mihrab and minbar, Mosque of Sultan Hassan, Cairo, 1356-63 (photo: Dave Berkowitz, CC BY)<\/p>\n<\/div>\n

\"Mihrab,<\/p>\n

Mihrab, Great Mosque of Cordoba, c. 786 (photo: Bongo Vongo, CC BY-SA)<\/p>\n<\/div>\n

Mihrab (Niche)<\/h2>\n

Another essential element of a mosque\u2019s architecture is a mihrab<\/i>\u2014a 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 shrine, the Kaaba. The direction of Mecca is called the qibla<\/i>, and so the wall in which the mihrab<\/i> is set is called the qibla<\/i> 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<\/i> in India will be to the west, while a one in Egypt will be to the east. A mihrab<\/i> is usually a relatively shallow niche, as in the example from Egypt, above. In the example from Spain, shown right, themihrab<\/i>\u2019s niche takes the form of a small room, this is more rare.<\/p>\n

Minbar <\/i>(Pulpit)<\/h2>\n

The minbar<\/i> is often located on the qibla<\/i> wall to the right of the mihrab<\/i>. A minbar<\/i> is a pulpit from which the Friday sermon is delivered. Simple minbars<\/i> consist of a short flight of stairs, but more elaborate examples may enclose the stairway with ornate panels, doors, and a covered pulpit at the top.<\/p>\n

\"Mimar<\/p>\n

Mimar Sinan, Minaret, S\u00fcleymaniye Mosque, Istanbul, 1558<\/p>\n<\/div>\n

Minaret <\/i>(Tower)<\/h2>\n

One of the most visible aspects of mosque architecture is the minaret<\/i>, a tower adjacent or attached to a mosque, from which the call to prayer is announced. Minarets take many different forms\u2014from 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.<\/p>\n

Qubba <\/i>(Dome)<\/i><\/h2>\n

Most mosques also feature one or more domes, called qubba<\/i> in Arabic. While not a ritual requirement like the mihrab, a dome does possess significance within the mosque\u2014as 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 S\u00fcleymaniye 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<\/i>, one above the entrance to the prayer hall, and one above the qibla<\/i> wall.<\/p>\n

\"Mosque<\/p>\n

Mosque lamp, 14th century, Egypt or Syria, blown glass, enamel, gilding, 31.8 x 23.2 cm (Metropolitan Museum of Art)<\/p>\n<\/div>\n

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

Furnishings<\/h2>\n

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<\/i>. In most cases the calligraphic inscriptions are quotations from the Qur\u2019an<\/i>, 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\u2019 surfaces. Although not a permanent part of a mosque building, lamps, along with other furnishings like carpets, formed a significant\u2014though ephemeral\u2014aspect of mosque architecture.<\/p>\n

Other Features<\/h2>\n

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.<\/p>\n

\"Mihrab<\/p>\n

Mihrab, 1354\u201355, just after the Ilkhanid period, Madrasa Imami, Isfahan, Iran, polychrome glazed tiles, 343.1 x 288.7 cm (Metropolitan Museum of Art)<\/p>\n<\/div>\n

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:<\/p>\n

And he [the Prophet], blessings and peace be upon him, said: \u201cWhoever 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].\u201d<\/p>\n

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<\/i>. The kulliye<\/i> 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<\/i> (similar to a hostel for travelers). The complex also includes two mausoleums for Sultan Suleyman and his family members.<\/p>\n

\"S\u00fcleymaniye<\/p>\n

Kulliyesi (view of kitchens and caravanserai), Istanbul<\/p>\n<\/div>\n\n\t\t\t

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Candela Citations<\/h3>\n\t\t\t\t\t
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CC licensed content, Shared previously<\/div>