with Almohad architecture on its own terms, rather than characterize it as passively receptive to outside influences. This paper aims to do so through a close examina-tion of the primary dynastic monument of the Almohads: the congregational Friday mosque known as the Kutubiyya, in the Almohad capital
In the Balkan region of Herzegovina is found a series of Ottoman-period mosques distinguished by minarets of an atypical form: unlike standard Ottoman designs with cylindrical or polygonal minaret shafts, the square plan of these minarets makes them more reminiscent of bell towers. Despite this
1 Introduction British mosques exhibit enormous diversity, a diversity comparable to the heterogeneity of British Muslims themselves. There is yet to develop a vocabulary to describe this diversity, akin to the common terms used to describe Christian places of worship (chapel, church, cathedral
[German version] (masǧid; ‘place where one prostrates oneself (in prayer)’; the Arabic word is of Syrian origin: masgeḏā). Muslim (Islam) place of prayer; also, a social meeting-point and a place of teaching. In the course of time several architectural types of mosques developed and already
A Muslim place of prayer (q.v.). The English word “mosque” derives, via the French mosquée, the Old French mousquaie, the Old Italian moschea and moscheta, and the Old Spanish mezquita, from the Arabic word masjid, meaning a place of prostration (sajda, see bowing and prostration ) before God. The
The term “mosque,” designating the Islamic place of worship, comes from Arab. masjid, via a borrowing from Aramaic. Islam distinguishes between the jāmiʿ, which is a place of worship in the narrower sense (i.e., a place of gathering for obligatory worship on Friday and the two festival services
and Shi’is at the Omeriye mosque in Nicosia. My collaboration in a project carried out by Beatrice Hendrich, mostly concerned with “Turkish Islam” 2 in the island, prompted me to take a closer look at the mosque and its people. 3
The Omeriye is a mosque in downtown Nicosia within the walls, near
The celebrated Great Mosque of Damascus was built in the early eighth century by the Umayyad caliph al-Walīd b. ‘Abd al-Malik. This book provides a detailed study of this Mosque. Using textual, visual, and archaeological evidence, the author attempts to reconstruct some of the basic formal and decorative features of the Umayyad mosque, to locate it within its broader urban context, and to consider its role within al-Walīd's unprecedented programme of architectural patronage. The work explores the intracultural and intercultural functions of religious architecture within an official visual discourse intended to project a distinctive Muslim identity in a manner determined by Umayyad political aspirations. It will be of particular interest to those concerned with the relationship between the Umayyad caliphate and Byzantium.
This book constitutes a seminal contribution to the fields of Islamic architectural history and gender studies. It is the first major empirical study of the history and current state of mosque building in Senegal and the first study of mosque space from a gender perspective. The author positions Senegalese mosques within the field of Islamic architectural history, unraveling their history through pre-colonial travelers’ accounts to conversations with present-day planners, imams and women who continually shape and reshape the mosques they worship in. Using contemporary Dakar as a case study, the book’s second aim is to explore the role of women in the “making and remaking” of mosques. In particular, the rise of non-tariqa grass-roots movements (i.e.: the “Sunni/Ibadou” movement) has empowered women (particularly young women) and has greatly strengthened their capacity to use mosques as places of spirituality, education and socialization. The text is aimed at several specialized readerships: readers interested in Islam in West Africa, in the role of women in Islam, as well as those interested in the sociology and art-history of mosques.
The acceptance of female leadership in mosques and madrassas is a significant change from much historical practice, signalling the mainstream acceptance of some form of female Islamic authority in many places. This volume investigates the diverse range of female religious leadership present in contemporary Muslim communities in South, East and Central Asia, the Middle East, Africa, Europe, and North America, with chapters discussing its emergence, the limitations placed upon it, and its wider impact, as well as the physical and virtual spaces used by women to establish and consolidate their authority. It will be invaluable as a reference text, as it is the first to bring together analysis of female Islamic leadership in geographically and ideologically-diverse Muslim communities worldwide.