Early spaces of worship did not have specific forms

The word masjid, from which “mosque” is derived, appears frequently in the Qur’an. Technically it means “place of prostration,” that is, the place where believers gather to bow their heads to God. However, the Qur’an does not mention a specific type of building – something which did not exist at the time of the Prophet – but rather a space where the community could gather for prayers and for communal affairs.

When Prophet Muhammad gathered the community in his house in Medina for collective prayers and community affairs, the only requirement was a space large enough to contain the whole population of a given settlement. This space was oriented to qibla, the direction for prayer toward Mecca.

As time went on, other requirements were introduced: a mihrab or niche in the qibla wall to commemorate the presence of the Prophet; a minbar or pulpit from which the sermon was given; sometimes, a maqsura, a space reserved for the ruler and his entourage; various platforms for readers of the Qur’an and other pious works; a minaret, which originally was a visual beacon indicating the presence of a Muslim community in the region, but eventually was used to call the faithful to prayer. The word minaret is from the Arabic manara meaning place or thing that gives light.

Mihrab panel, 1574, Syria. Aga Khan Museum

In the centre of this mihrab panel, the Prophet’s sandals occupy a place of importance. The image of the Prophet’s sandals, “which sometimes seems to be confused with the representation of his footprints, became widespread in the sixteenth century and is also present in Safavid Iran and in India. The sandal is a sign of distinction specific to the Prophet; its protective shape (mithal) “leads to life in both homes” (earthly then eternal). The sandals, believed to have touched the throne of God, made the Prophet the quintessential intercessor par excellence and an example to be followed.”¹

Sources:
¹Aga Khan Museum
Oleg Grabar, “Art & Architecture in the Islamic World,” Islam: Art and Architecture, Edited by Markus Hattstein and Peter Delius, Cologne: Konenmann, 2000

Compiled by Nimira Dewji