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Mosque in Brunei

Sultan Omar Ali Saifuddin Mosque
Built:1958
Cost: USD $5,000,000
Type:Holy place
Observation deck:Yes
Location: Kampong Ayer, Bandar Seri Begawan (formerly Brunei Town)

Amazing in appearance, but too beautiful to be true, The Omar Ali Saifuddin Mosque is Brunei's proudest architectural achievement. It sits on an artificial lagoon near the Brunei River in Kampong Ayer, which is appropriately enough, known as a "water village." A structure in the water that resembles a ship was at one time used for official state ceremonies. The mosque is the largest in the Far East, and considered among the most beautiful in the world. It reaches a height of 52 meters and is topped with a gold dome supported by walls of Italian marble, which also forms the mosque's columns, arches, and towers. The stained glass was hand made in England and the carpets are Saudi Arabian.

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MOSQUES

The oldest mosque within the borders of Turkey is the Ulu Cami (Great Mosque) of Diyarbakir, dating back to the seventh century with several later restorations. Other early great mosques are in Urfa, Cizre, Silvan, Mardin, Kiziltepe, Bitlis, Harput, Niksar, and Kayseri. Probably the most important Seljuk work is the Old Mosque in Konya, dating back to 1155. For several centuries, the Seljuk mosques were of the basilica type with the Great Mosque of Divrigi providing a superb example. The style then transitioned from square volume to circular ones like a dome, squinches or bands of triangles. Later Ottoman Turks introduced more sweeping innovations but also used elements traditionally used in Asia, such as the squinch, more frequently than everybody else. Two important innovations to the development of Ottoman architecture from this period are kulliye (the social/religious complex) planned around the mosque and the adoption of half-dome as a major structural element for building Great Mosques. Both concepts were introduced by the complex of Fatih in Istanbul, between 1462 and 1470. The complex of Fatih consisted of a mosque, sixteen madrasahs (Koran schools), a library, a hospital (Dar us Sifa), a hostel, a public kitchen (imaret), a caravan saray, and the mausolea of Fatih Mehmet and his wife. His son Beyazit II continued in this tradition and built three complexes (Istanbul, Edirne, and Amasya). The biggest one in Edirne, built in 1484-1488, contained a mosque, two hospices, a large public kitchen, a dining hall, bakery, storehouse for food, a medical school, a hospital, a mental asylum, among other facilities.
Even a more grand and magnificent example of Ottoman architecture was yet to come however. The Suleymaniye, in Istanbul, designed and built by Architect Sinan (Koca Mimar Sinan) in only seven years starting in 1550, is the biggest and most complex masterpiece of its type. Sinan dominated his century with several hundreds of large and impressive masterpieces such as Selimiye Mosque in Edirne with its massive 31.5m diameter dome.
Reference: E. Akurgal. The Art and Architecture of Turks, Rizzoli International Publications, NY, 1980.

Ertugrul Mescit, Sogut. A modest beginning to Ottoman architecture, rebuilt with a minaret and lead covering to the dome

Beyazit Pasha Cami, Amasya. The portico in the powerful fifteenth-century manner

Rustem Pasha Mosque interior view, 1561-1571, Istanbul

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The mosque in Islamic religion

House of prayer in Islam. A mosque is symbolically very important to Muslims, and is a humble way for man to recreate pure divine presence on earth. But mosques are not built according to what is believed to be divine patterns, even if they are divinely guided, nor after very clear rules, except on some few points. It shall have a clear indication of the direction of Mecca, qibla (kible). The indication is in most mosques a mihrab, a niche in the wall. A mosque shall have a roofed area in front of the mihrab, and doors can be placed in the walls where the mihrab is not.
Masjid (Mescit) is a word meaning 'place for prostration', and were used by the early Muslims for houses of worship, even for other religions. Today the Arabic 'masjid', and the English 'mosque' are used exclusively for religious houses in Islam.

History and Development

The first mosque is the one in Mecca, meaning the area that surrounded the Ka'ba, the most holy shrine. But the model of early mosques, was the courtyard of Muhammed's house in Madina, which was constructed in 622 AD. This was organized with a qibla, first facing in the direction of Jerusalem. To the left of this qibla, houses for Muhammed's wives, were erected. There were three entrances to the courtyard. An area of the courtyard was roofed, and here prayer was performed. After 1,5 years the qibla was changed, so that it faced Mecca.
This Madina mosque had social, political, and judicial functions, as well as housing Muhammad's family. The religious functions were mixed with other functions. Rules on prayers seem to have not been shaped at the first period, since the prescriptions of the Koran, came gradually in these years. Apart from the mosques of Mecca and Madina, one finds some few indications that there were other mosques in the time of Muhammad.
Mosques soon grew into becoming more complex, and uniform, in their shape. A minbar, the pulpit, from where the Friday prayer is held, was placed next to the mihrab. Within few years after the death of Muhammad, mosques became such important symbols, that when Muslim conquerors established themselves somewhere, a mosque was put up first, and then the military camp was built around it. This was inspired by the Madina example, but in some principal cities, Muslims constructed their mosque in the place that was the centre of other religions.

In the beginning of Islam, tribes and sects in Islam, often marked their independence or their purity, by putting up mosques of their own, or by defining a certain part of the mosque as their part. This pattern have changed up through history, but the situation today is not as tolerant as it might appear. Muslims of all creeds are in theory free to enter all mosques, but in reality some mosques are considered inappropriate, and a traveling Muslim will try to find a mosque which is used by people belonging to his own creed (Sunnis, Shi'is, and Kharijis are the main division points, while governmental dominated or Islamist dominated mosques, is a new and even delicate division point). But most major mosques, the so called jami (cami) are seen upon as neutral, and are used by all creeds.
Many mosques of the first centuries, were originally churches. Many of these conversions were against the will of the Christians, but not all. In many regions, Christianity lost its position, and churches turned into mosques over time, simply through Muslims using the churches as the religious buildings they were, and in full respect of Christianity.
Most mosques today in the Arab territories are closed to non-Muslims, but this was a regulation that was developed through the first century of Islam. There was an increase in the emphasis on the sanctity of the mosque, more and more elements of the mosque was regarded as sacred, and any mosque was commonly regarded as 'House of God'. In Turkey any mosque is open to visitors, non-Muslims can visit them as well.
The design of the mosques developed from very simple to complex structures, in short time. In the first mosques, erected in Hijaz, orientation was more important than of form. The development of the mosque as it is known now, lasted for a period of 80 years. The shape of mosques came in many cases from a mixture of the architecture of conquered territories, and of the original patterns.

The addition of minarets, the towers from where the callings are made, and absent in the early mosques, was inspired by religious buildings of other religions, where one believes that it was the churches of Syria, that were most important. The implementation of minarets, were both for embellishment of the mosques, and for the functionality of the mosques, as calling for prayer, ezan, from ground level, did not carry more than a few blocks. But for some time after the introduction of the minarets, the ezan was still performed with the muezzin walking the streets, while inviting for prayer. The first minaret came probably in 703, in Kariouan, Tunisia, almost 100 years after the Madina mosque. But there are written material suggesting that minarets were erected as early as 665 AD.
The addition of adornments to the mosques was strongly discussed, and many Muslims opposed this process, and thought of it as a way of jeopardizing what was Muslim, and they disliked letting Christian elements in. This reaction was not farfetched, as many architects of early mosques, were in fact Christians.
Over time, many rooms were added to the mosque, rooms used by people of different social classes, people performing their professions in the mosque, travelers, sick, and old. Devout and ascetics lived often in the mosque, and even in the minaret.
Other elements inside a mosque are:
Dakka, a platform, from where the muezzin calls for prayer, after he has done this from the minaret.
Kursi, a desk and a seat, for the Koran and for the reader. Reliquaries, where bodies, parts of bodies, or belongings of religious personalities are kept. Carpets covering the floor of mosques. Lights, both candles and lamps, used for illumination, but not ritually. Incense, especially together with festivals. Water in the courtyard, both for ablutions, and for drinking.

Administration

In the old times or even today in some Arab countries the mosques have often been built by rulers, and the administration of the mosques have been financed by waqfs (vakif), endowments bringing in revenues. These waqfs were normally agricultural land, often administered by the donator, or members of his family, and could in some cases have a location far away from the mosque it financed. There could be more than one waqf to each mosque, mosques with economical problems, did often seek for new donators.

While mosques officially have been under the rulers, direct control have been difficult, much because of the economical independence (through waqfs), as well as the mosque's strength among people. The main donator, and his family, were in many cases legally considered the owner of the mosque. In other cases it was the qadi (kadi), the judge of Sharia, who acted as the main administrator, nazir, of the mosque. The power of the nazir was considerable, and the position of nazir have often given room for intense conflicts between individuals and groups.
The factual leader of alat in the mosques, was the ruler, who held the title imam. Local rulers, had a parallel position, under the title ala salat. The position of khatib, is a result of the imam being unable to perform the salat of Fridays, the khutba. The khatib could be a qadi, and in larger mosques, several khatibs could be appointed.
Today in Turkey most of the new mosques are built by the people living in the neighborhood (with donations), or in case of necessity, religious and charity organizations can build them as well.

Rules for Mosques

Mosques are centers of cities, or of neighborhoods in cities. This function does not always have to be structured, but can be connected to mentality, and the construction of a new mosque makes a centre emerge. Very few mosques lie in open areas, and very few mosques does not have shops and commercial activities in the streets around it. People's houses are often lying in a second "circle" outside the mosque and the shops. Other social functions have often been connected to mosques, schools, law courts, hospitals, and lodging for travelers. This pattern is based upon the Madina mosque, but is of less importance today, as city planning now often use Western models.
When entering the mosque, a person shall take off his shoes or sandals. Entering the mosque shall be done with the right foot first, while one utters blessings to Muhammad and his family. Once inside the mosque, two rak'as shall be performed. A person inside the mosque shall talk softly, not loudly, so that he or she does not disturb people praying. For the Friday prayer, nice clothes and perfumes are recommended.
Women entering mosques, are not prevented through neither the Koran nor the Sunna, but there are regulations on how a woman in a mosque shall behave. Mosques can be segregated, either in time, or in space. But in some Muslim countries, women entering mosques have not been welcomed, and mosques can be closed to women, either by local rules, or by habit. In Turkey women can easily go into any mosque.
While the salat can be performed anywhere, it is considered more meritorious when performed in the mosque, i.e. together with other people. The Sunna states that salat in the mosque is 20 or 25 times more valuable than the one performed in the home.
The Friday prayer or sermon, khutba (hutbe), is considered to be compulsory for all male Muslims, but the regulations on khatib, and for the Friday mosques, jami (cami), developed over a long period, approximately two centuries. With the strong increase in jami's from the 9th century, the term 'masjid' was more and more used for small and insignificant mosques. For a period in early Islam, sermons were delivered every day, by a qass, who recited and explained. But the institution of qass, never became widespread, and soon disintegrate, and was condemned, and did only continue in Sufism.

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The First Mosques

From Wikipedia, the free encyclopedia

According to Islamic beliefs, the first mosque in the world was the Kaaba, whose existing foundation was raised up by Prophet Ibrahim, assisted by his son Prophet Ismail, upon an order from God. The site of the Kaaba is also believed to be the place where a tent was erected by angels for Adam and Eve to use for worship. The oldest mosque built by Muslims is the Quba Mosque in Medina. When Muhammad lived in Makkah, he viewed Kaaba as his first and principal mosque and performed prayers there together with his followers.

The Masjid al-Nabawi in Medina as it exists today.

Even during times when the pagan Arabs performed their rituals inside the Kaaba, Muhammad always held the Kaaba in very high esteem. The Makkan tribe of Quraish, which was responsible for guarding Kaaba, attempted to exclude Muhammad's followers from the sanctuary, which became a subject of Muslim complaints recorded in the Qur'an. When Muhammad conquered Makkah in 630, he converted Kaaba to a mosque, which has since become known as the Masjid al-Haram, or Sacred Mosque. The Masjid al-Haram was significantly expanded and improved in the early centuries of Islam in order to accommodate the increasing number of Muslims who either lived in the area or made the annual Hajj, or pilgrimage, to Makkah, before it acquired its present shape in 1577 in the reign of the Ottoman sultan Selim II.
The first thing Muhammad did upon arriving with his followers near Medina (then named Yathrib) after the emigration from Makkah in 622 was build the Quba Mosque in a village outside Medina. Muslims believe he stayed at the Quba Masjid for three days before moving on to Medina.

Al-Aqsa Mosque, built on top of the Temple Mount, Judaisms holiest site, is the third holiest mosque in Islam.

Just days after beginning work on the Quba Mosque, Muhammad went on to establish another masjid in Medina, known today as the Masjid al-Nabawi, or the "prophet's" Masjid. The location of the mosque was declared as such after it hosted Muhammad's first Friday prayer. Following its establishment, the Masjid al-Nabawi continued to introduce some of the practices now considered common in today's mosques. For example, the adhan, or call to prayer, was developed in the form still used in masjids today. The Masjid al-Nabawi was built with a large courtyard, a motif common among mosques built since then. Muhammad would stand up at one end of the arcade to preach. Later on, he would develop a three-step pulpit as a platform from which he would give sermons. The pulpit, now known as a minbar, is still a common feature of masjids.
Muhammad lived beside the masjid in Medina, which doubled as both a religious and political center for the early Muslim community. Negotiations were conducted, military actions planned, prisoners of war held, disputes settled, religious information disseminated, gifts received and distributed among his companions. His followers treated the wounded there and some people even lived in the mosque permanently in tents and huts.
Today, the Masjid al-Haram in Mecca, the Masjid al-Nabawi in Medina and Al Aqsa in Jerusalem are considered the three holiest sites in Islam.

The Sultan Ahmed Mosque / Blue Mosque in Istanbul, Turkey with its tall, slender minarets.

Social functions

Center of Muslim community

Imam Mosque, formerly Shah Mosque along Naghsh-i Jahan Square in Isfahan, Iran

Many Muslim rulers after the death of the Islamic prophet Muhammad, emulating him, established their domains by first building a mosque. In the same way Mecca and Medina are built around the Masjid Al-Haram and the Masjid Al-Nabawi, Karbala, in present-day Iraq, was built around the Imam Hussain Shrine. Isfahan, Iran is especially notable for its use of mosques to form the center of the city. In the eighth century, a mosque was established within the city which three centuries later was described by theologian and philosopher Naser Khosrow as "a magnificent Friday Mosque built in the city center." At the dawn of the seventeenth century, Shah Abbas I of the Safavid Dynasty led an effort to establish Isfahan as one of the largest and most beautiful cities in the world. As part of his plan, he ordered the building of Shah Mosque and Sheikh Lotf Allah Mosque which border Isfahan's Naghsh-i Jahan Square, which, as one of the largest city squares in the world, hosted sports and trade.
Mosques built more recently, especially in countries where Muslims are not the majority, tend to be away from the center of major cities. Nevertheless, even a mosque in a less densely populated area often influences Muslims to relocate their homes and businesses so they are close to the mosque. Thus, mosques form the focal points of Muslim communities, even if they do not form the center of the entire community as a whole. In the United States, the growth in the number of mosques and congregants in suburbs is much greater than that in densely urban areas.

Education

The Ulugh Beg Madrassa, which includes a mosque, in Samarkand, Uzbekistan

and Another primary function of a mosque is to house educational facilities. Some mosques, especially those in countries where state-funded Islamic schools are not present, will have full-time schools that teach both Islamic and general knowledge. These full-time schools normally have students in elementary schoolmiddle school, although there are also a few full-time schools available to high school students. Most mosques will also have part-time schools, either on the weekends or in the evenings. Whereas full-time schools are meant for children who depend on the mosque to provide an Islamic education as well as a general education, weekend and nightly schools are meant to provide only Islamic education for students of all ages, young and old. Some mosques, however, will also provide general educational help to Muslim students as a way of bringing young Muslims closer to the mosque. The subjects at the Islamic evening and weekend classes vary. Qur'an reading and Arabic are commonly found at mosques that are located in countries where Arabic is not widely spoken. Classes for new Muslims about the basics of Islam are also common, especially in Europe and the United States, where it is the fastest-growing religion. Mosques will also go into more depth about Islam by providing congregants with classes on Islamic jurisprudence. Madrassas are also available for Muslims to study 'alim to become Islamic scholars or imams. However, as their primary purpose is not to serve as a place of worship or community center, madrassas are normally separate from neighborhood mosques.

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Friday's Mosque

"Friday's Mosque I"

The Friday Mosque (Masjed-e Jome'eh) is one of the oldest Mosques in Esfahan. The greater part of the present building dates back to the 11th century and to the beginning of the 12th century. Changes and additions were made is subsequent periods. The monument therefore illustrates the evolution of Iranian sacred architecture. The central courtyard is one of the largest in Iran, 65 m X 76 m. In the center, a fine marble pool with generously festooned edges reflects in its calm waters the image of the four ivans.

"Friday's Mosque II "

The southern porch opens up on a very wide and elegant arch, the proportions of its architrave, which is wider that it is high, are perfect but unfortunately two minarets which were subsequently added detract from its harmony. This layout, which is relatively rare, reflects a Mongol influence. The porch was built under the Timurid dynasty in the 15th century.
Jami' Mosque

"Jami' Mosque I"

Jami' Mosque, Qibla Ivan. Although the main construction of this ivan goes back to the 12th century, the vaulting and the construction of the two minarets is late 15th century, while the inscriptions and part of the pediment were erected under the Safavids in the 16th and 17th centuries.

"Jami's Mosque II "

Imam Mosque

"Imam Mosque I"

The Masjed_e Imam is one of the finest monuments in the world. The color of the ceramic ornaments is the first cause of surprise and admiration. But the size of the buildings surrounding the main courtyard provokes a deeper emotion.

"Imam Mosque II "

Like the builder of cathedrals, but using completely different means, the Muslim architect of the Esfahan Mosque used space and stone for mystical purposes. The first impression is one of completely unusual surroundings, the second a breathtaking reaction to the immensity and vacuum of the courtyard, the third a feeling of oppression provoked by this closed and silent world, the monotonous rectangle of arcades and loggias where minarets mount their blind guard and onto which the gaping dark mouths of the ivans open.

"Imam Mosque III "

Shiek Lotfollah Mosque

"Lotfollah Mosque"

Mosque of Shiek Lotfollah, 1617. The richness of this mosque interior is purely surface, overwhelming by the splendour of its color. The lemon-shaped patterns are made of glazed tile mosaic but are surrounded by unglazed bricks so that the play of light is broken and creates a shimmering effect in which light and color are totally absorbed.

"Lotfollah Mosque"

This mosque differs from all others in several respects. While turquoise, blue and pink predominate in the motifs on the facade, elsewhere, especially on the dome, both inside and outside, the main color is yellow. The artist painted on this background delicate interlacings and black or blue flowers.

"Lotfollah Mosque, internal doom Mosaic"

The cupola is recognized as the most perfect in Iran. Uncanny lighting seeps through the windows at the base of the vault. Widespread use is made of the decorative value of calligraphy in the sols or thulth lettering style, but there are also realistic miniature-style motifs: flowers-bowls, peacocks, cypresses, etc. Another peculiarity of this mosque is that it has no courtyard nor minaret, since it was not a place for public worship, but was exclusively intended for one King, his family and his collaborators.

"Lotfollah Mosque, internal view"

"Lotfollah Mosque, internal column"