ZAGREB MOSQUE - Islamska zajednica u Hrvatskoj

ZAGREB
MOSQUE
“Only those who believe in God, the Judgement Day,
who pray the Muslim way (namaz), give wealth tax
(zekat) and fear no one except Allah, only they erect
God’s temples and (repair them). Most probably, these
are those who are on the right way.”
(Kur`an, 9:18)

Series
TOURISM AND HERITAGE
No 73
ISBN 978-953-215-579-2
Editors
Zlatko Hasanbegović, Ana Ivelja-Dalmatin,
Senad Nanić, Mato Njavro,
Maja Perišin, Mirsad Srebreniković,
Iva Vranješ, Marija Vranješ, Khaled Yassin
Editor-in-Chief
Mato Njavro
Responsible Editor
Ana Ivelja-Dalmatin
Photos
Zoran Filipović, Zlatko Hasanbegović, Avdo Imširović,
Patrik Macek, Arhiv Islamskog centra
Publisher
Turistička naklada d.o.o., Zagreb
For Publisher
Marija Vranješ
© Copyright by Turistička naklada
Photolitographs
O_TISAK, Zagreb
Print
PRINTERA, Zagreb
ZAGREB
MOSQUE
Koran, sura (chapter) El-Kevser
Text
ZLATKO HASANBEGOVIĆ
SENAD NANIĆ
Translation from English
Živan Filippi, Ph.D.
English Language Revision
Jeremy Irving, B.A.
Zagreb, 2009

The elegant minaret of the Zagreb Mosque
Sura 1.
THE OPENING SURA – AL-FĀTIH. A
(Proclaimed in Mecca; ajet (line) 7; proclaimed after
the sura One that covers himself – al-Mudettir)
In the name of Allah All-merciful and Pitying
1. Thanks belong to Allah, Who is the Master of worlds,
The City of Zagreb is the
administrative and political
centre of the Republic of Croatia.
Due to its geographical
and geopolitical position, it is
at the crossroads of the routes
between central and southeastern
Europe and the Adriatic
Sea and both its location
and historical development
2. To All-merciful and Pitying,
3. To the Ruler on the Day of Faith;
4. We adore You and ask help from You –
5. Direct us to the right way,
6. To the Way of those whom you lavished with Your blessings,
7. And not of those you are angry with,
Or those who have gone astray!
Koran, sura El-Fatiha
MUSLIMS IN ZAGREB
A BRIEF HISTORY
have made the city a waypoint
between Catholic central Europe
and Islamic south-eastern
Europe, where Muslim traditions,
culture and heritage are
deeply rooted. This is obvious
to anyone approaching Zagreb
from the East, who will notice
the white minaret of the
Zagreb Mosque on the left.

The grand building of the Zagreb Mosque

Zagreb Mosque was built by great efforts and persistence of the Zagreb
Muslim community
It is one of the landmarks of
the modern quarter of the city,
but also a sign of religious and
cultural identity, and a symbol
of the permanent presence of
the oldest Muslim community
in central Europe. According
to the 2001 census, among
4,437.460 inhabitants of the
Republic of Croatia, there are
56, 777 Muslims of various
ethnic origin (Bosnian, Croat,
Albanians, Romany and others),
comprising 1.28% of
population. After the Roman
Catholics and Orthodox Christians,
Muslims account for the
third largest religious community.
Almost a third of them
live in Zagreb and are at the
centre of Muslim religious,
social, cultural and educational
life in the Republic of Croatia.
According to the same census,
Zagreb has 779, 145 inhabitants,
among whom are 16, 215
Muslims, living throughout the
city. Muslims comprise 2.08%
of the city’s population, and
are the second religious group
after the Roman Catholics.
Although this is a relatively
small Islamic community, Islam
is a traditional and native faith
in the Republic of Croatia and
in the City of Zagreb, practised
The first Zagreb biography of the
God’s envoy Mohamed a.s. from
the 18 th century
for centuries and enjoying a legal
basis. City communal and
fiscal sources record Muslims
in Zagreb in the middle of the
18 th century, when groups of
Muslim merchants from Bosnia
stayed in Zagreb doing
business; they were attracted
by trade privileges and the
revival in trade after the very
long wars between Christian
Austria and the Muslim Ottoman
Empire. The vicinity
of Ottoman Bosnia incited a
greater interest in Islam within
the city’s intellectual and cultural
circles. Thus, the Austrian

Oriental philologist and diplomat
Franz Dombay published
in Zagreb the biography of
God’s emissary Mohammed,
as the pioneering work of European
Oriental Studies. He
described Islamic teaching in
an objective way without the
usual polemical discourse. The
turning-point occurred in 1878
following the Austro-Hungarian
annexation of the westernmost
Ottoman province of
Bosnia and Herzegovina. From
that point, Bosnia and Herzegovina
was within the framework
of the various regions
comprising today’s Republic of
Croatia. The inclusion of Bosnia
and Herzegovina within the
Habsburg Monarchy at the end
of the 19 th century represented
a break with the centuries-old
state, legal and cultural barriers
between Christians and Muslims
in these regions. It was
the beginning of the gradual
formation of a specific Muslim
community in Zagreb, together
with its religious and attendant
social institutions. The first
Muslims in Zagreb after 1878
were young men from Bosnia
and Herzegovina of various
professions who came looking
for job; a special group was
10 10 11 comprised of Muslim pupils
and students at Zagreb University,
who left a significant
mark in Croatian public and
cultural life at the end of the
19 th century. These beginnings
of a Muslim community
are witnessed by the fact that
the first Muslim was buried in
the Zagreb Mirogoj cemetery
in 1883; his tomb marked the
start of the oldest Muslim cemetery
in central Europe. A special
feature of the cemetery is a
two-metre high Islamic monument
from 1873, outstanding
in its beauty and detail.
The census of 1910 recorded
the existence of a small
35-strong Muslim community
in Zagreb which grew to 2000
permanent inhabitants in 1941.
The rise of the Muslim community
in Zagreb created a
need for a legal framework as
a prerequisite for the formation
of a permanent Islamic community,
together with its religious,
cultural and educational
institutions. Therefore in 1916,
the Croatian Sabor (Parliament)
passed “The Act of Recognition
of Islamic confession in
the Kingdoms of Croatia and
Slavonia”, which guaranteed
Islam the same legal protec-
Nišan (stonetomb) of the Ferhatović family in the Mirogoj cemetery
from 1893

12 12 13 tion accorded to other faiths,
and also the possibility of establishing
religious communities
with a close connection
with those in Bosnia and Herzegovina.
This Croatian law of
1916 represents, together with
the Austrian act of 1912, the
oldest recorded recognition
of Islam in Europe outside
an area controlled for centuries
by the Ottoman Empire.
At the beginning of the First
World War, a great many Muslim
soldiers from Bosnia and
Herzegovina were conscripted
in various Austro-Hungarian
military units. Pre-dating legal
recognition of Islam, The Impe-
rial and Royal Islam Military
Spiritual Tutorship in Zagreb
was founded in 1915 for the
spiritual needs of Muslim soldiers
and citizens. This was the
first local Islamic institution at
the head of which presided a
military imam among whose
duties was to register the death
of Muslim soldiers and citizens
until the end of the First
World War, and who taught the
Islamic faith to Muslim youth
in Zagreb schools.
After the establishment of
the new state of the Serbs, Croats
and Slovenes, which was
later called Yugoslavia, a new
wave of Muslim immigrants
A century of the legal recognition of Islam in Croatia The first mesdžid (small mosque) in Zagreb was opened in 1935

1 1 1
same year, as the first Muslim
centre of prayer. Today, it
is the seat of the Mešihat of
the Islamic community in the
Republic of Croatia. The deep
roots of the Muslim community
in Zagreb society were
confirmed in 1940 by the appointment
of the first Muslim
to the city council.
The full administration of
Islamic religious life, as it existed
in Bosnia and Herzegovina,
was implemented at the end
of 1935 when the state sharia
Muslim students from Bosnia
and Herzegovina, who were
also setting up academic clubs
at Zagreb University. Thus,
the sub-committee of Gajret,
a Muslim cultural and educational
society, was founded in
1921 as the first Muslim society
in Zagreb. Later, the Zagreb
local board of the Muslim cultural
society Narodna uzdanica
was established, which later
evolved into an academic society.
This was the central Muslim
cultural and educational in-
The Zagreb Muslim Youth in mekteb (elementary school) in 1930’s court, responsible
for Muslim weddings,
family and
The first Zagreb mufti (1919 -1945) Ismet
ef. Muftić, the founder of the religious end
educational life
from Bosnia and Herzegovina was established, which received
inheritance matters,
arrived in Zagreb to work in not only muftis but also the
was established. It
the important industrial and representatives of the Zagreb
ruled according to
commercial trade centre of Muslim community. The fact
sharia marital and
the new state. This continued that Zagreb radio broadcast
family law, whose
the formation of the Muslim ezan (the Islamic invitation to
application was
community and its religious, prayer) for the first time, and
guaranteed by the
cultural and social institutions then transmitted live important
constitution and
within the Zagreb society. Is- Islamic religious services until
by law. In parallel
lamic religious life began in the 1945, illustrates the growth
with other religious
city in 1919 outside the frame- of the number of Muslims in
institutions, Muswork
of the military spiritual the city. In 1936, the Zagreb
lim societies were
tutorship, when an imam was city authorities provided offi-
established dealing
appointed, who was given the cial premises for the Muslim
with a broad range
title of mufti in 1922. Along community. They were situ-
of cultural, educa-
with the offices of imam and ated in the city centre, at 12
tional and social
mufti, the Islamic religious Tomašićeva Street, where the
matters. They were
commune (Džematski medžlis) mesdžid was opened in the
mostly attended by

1 1 1
The first Zagreb mosque (1944 – 1948), Meštrović’s Pavilion, reconstructed
according to the design of the architects Stjepan Planić and Zvonimir Požgaj

stitution in Zagreb until 1945.
Muslims also gathered around
Društvo zagrebačkih muslimana
(the Society of Zagreb
Muslims), which was active
from 1939 until 1945 and was
also known as the Hrvatsko
muslimansko društvo.
As part of the strengthening
of the Muslim community in the
middle of the 1930’s, there was
an initiative to build a mosque
in Zagreb. This would symbolically
incorporate Islam in traditional
city confessions. The
notion of building a mosque in
Zagreb had surfaced as early
as 1908, as part of the political
and administrative actions
of the Party of Rights during
the annexation of Bosnia and
Herzegovina. This party wanted
to emphasize its pro-Muslim
stance and win over Muslims
for its own aims and was in
tune with the thoughts of the
founder of the modern Croatian
nation, Ante Starčević. The invitation
to tender for the building
of the mosque appeared in
Zagreb newspapers in October
1908. It would meet the needs
of Muslims who regularly
came to the city. Družba braće
hrvatskoga zmaja (The Society
of the Brothers of the Croatian
1 1 1
Dragon) joined the initiative in
1912 and raised donations from
its members to help pay for the
building. However, after some
unsuccessful attempts during
the Yugoslav period after 1918,
the local board of the Muslim
cultural society Narodna uzdanica
concluded in 1936 that
it would establish “a foundation
for the building of a mosque
and other religious and educational
institutions”, together
with Džematski medžlis, the
community of Zagreb, Matica
hrvatska and Hrvatski radiša.
The Zagreb Džematski medžlis
determined the foundation charter
and the statute of the Zaklada
za izgradnju džamije i
zgrada za održavanje džamije
te smještaj islamskih vjerskoprosvjetnih
ustanova u Zagrebu
(The Foundation for building
the mosque and buildings for
the maintenance of the mosque,
and the accommodation of Islamic
religious and educational
institutions in Zagreb). These
documents laid down how
funds would be gathered and
spent for the building of the
mosque and how the foundation
bodies would be organized.
The Zagreb city authorities decided
in October 1940 to build
The interior of the first Zagreb mosque

the mosque at Zelengaj, in the
north of the city, whilst the architect
Zvonimir Požgaj and the
painter Omer Mujadžić were
entrusted with the submission
of the designs. In August 1941,
the city authorities amended the
overall design of the mosque to
include the Artists Home, previously
in the centre of the city,
built to a design of the sculptor
Ivan Meštrović. The mosque
was opened in the summer of
1941. The exterior arrangement
was conceived by one of
the leading Croatian architects
Stjepan Planić, and the interior
20 20 21 of the mosque was designed by
the architect Zvonimir Požgaj.
The three concrete-reinforced
minarets 46 metres high and
the outside fountain (šadrvan)
were completed in the spring of
1943. A new dome was erected
in the interior of the mosque
which brought light into the hall
and carried a one-ton hanging
lamp. The partition walls were
removed, the imam’s office and
two flats, the classroom for religious
studies and two mahfils
(an area restricted to women)
were added, one in the form
of a gallery on the first floor
Part of the fence of the minber (pulpit) in the first Zagreb mosque
Remains of the first Zagreb mosque (ćurs /pulpit, mihrab, minber), the
exhibity in the Islamic Centre
Replica of the interior decoration
in the first Zagreb mosque
and another on the semi-circular
balcony above the entrance
to the hall. The monumental
mihrab, and mimber and ćurs
(pulpits) were situated in the
prayer hall. The walls of the
mosque were lined with green
Italian marble and adorned with
travertine decoration of early
Croatian interlaced-ribbon motifs
and Arabic calligraphy. The
floors were covered with forty
Persian rugs of the Isfahan
type. The opening of The Zagreb
Mosque, which ranked,
through its sheer size and scale,

A motif from the opening of the new Zagreb mosque
22 22 23 Koran the Honourable, the proclaimed God’s word and direction sign
in the life of Muslims
among the world’s outstanding
mosques, represented a symbolic
coronation of the protracted
development of the Muslim
community in Zagreb,
The establishment of communism
after the Second World
War and the deep political and
social changes which ensued
strongly influenced the Zagreb
Muslim community. Following
the social and religious achievements
of the first generation
of Zagreb Muslims, they now
found themselves under various
forms of repression. Muslim
societies and institutions, with
the exception of religious representation,
were dissolved and
banned, whilst the trial and execution
of the Zagreb mufti in
1945, together with the destruction
of minarets and the closure
of the first Zagreb Mosque in
1948, marked the end of the
foundation period of the Muslim
presence in Zagreb. The
Muslim community reverted to
its modest framework of 1918,
and was forced to try to develop
and restore its institutions in
the difficult and unfavourable
circumstances of the post-war
period. The preserved remains
of the first Zagreb Mosque,
among which is the magnificent
mihrab, are exhibited today in
the new mosque’s museum.

Šadrvan (fountain) in the first Zagreb mosque
2 2 2
CONTEMpORARY SITUATION
After the Second World War,
intensive Muslim immigration
to Zagreb from the country’s
regions continued. They
were drawn from various professions,
social strata and ethnic
origins, and among them
were Muslim Albanians from
Kosovo and Macedonia, who
today constitute the main element
of the Muslim community.
An increase in the Muslim
community occurred at
the end of the 1960’s and the
beginning of the 1970’s, when
A view to the façade
The Mosque while building

discussions began about building
a new mosque in Zagreb,
which would become the centre
of Islamic religious and
social life; it would also be a
symbol of the important role
of a great number of Muslims
in Croatian and Zagreb public
and cultural life. Although
the authorities tried through
various administrative means
to make the realization of the
project difficult, the foundation-stone
of the new Zagreb
Mosque was laid in 1981, in
what was then a suburb of
Zagreb, but what is now an
area linked to the city centre
by good roads.
The building of the mosque
was dogged by difficulties
but supported by great dedication
and the persistence of
the community at large and
in particular by its building
committee. It was completed
in 1987 when the mosque was
open to the public as a symbol
of an ancient and reborn community.
The mosque transcended
the local Muslim community
and became one of the most
important Islamic centres in
2 2 2
Europe, due to its programme
of religious, social, cultural
and educational activities. It
connected the more recent
Muslim communities in western
Europe with the original
and traditional Islam in southeastern
Europe.
The restoration and
strengthening of the Zagreb
Muslim community after the
opening of the mosque was
confirmed by the final formation
of independent Islamic
religious institutions in the
Republic of Croatia, with their
seat in Zagreb. The Islamic
community in the Republic
of Croatia is active today as
a recognized and independent
religious community, which
agreed its position and significance
by a contract with the
state on mutual relationships.
The institutions of the Islamic
community in the Republic of
Croatia, which is connected
through reis-ul-ulema in Sarajevo
with the Islamic community
in Bosnia and Herzegovina,
are the Sabor of the
Islamic community, as a national
religious representative
body, the Mešihat with the
Zagreb Ramadan candles

The builders of the Zagreb Mosque
2 2 2

Mosque, a place of inter-religious dialogue
Zagreb mufti as the executive
body of the Sabor, and
the network of Mežlises (Islamic
religious communities)
which are active throughout
the country. The Zagreb
Mosque and the Islamic
Centre took on a significant,
broader social role during and
after the armed aggression
against both the Republic of
Croatia and Bosnia and Herzegovina
from 1991 to 1995
by becoming a refuge for
thousands of people fleeing
30 30 31 the fighting, and also a centre
of charitable work. The Zagreb
Mosque was a gathering
place for Muslims who took
part in defending the homeland
and in the establishment
of the independent Republic
of Croatia. 39 Zagreb Muslims
gave their lives for Croatia
as part of Croatian Army
units. The monument in the
Islamic Centre is a permanent
reminder of their sacrifice as
well as that of all Muslim
defenders of the Republic of
Croatia from other parts of
the country and also from
Bosnia and Herzegovina.
The Zagreb Mosque and
Islamic Centre is run by the
Executive Committee of the
Medžlis of the Islamic community
of Zagreb, whose members
are chosen by the džemat
- the local Muslim community.
The main task of the Zagreb
Executive Committee of the
Medžlis is to strengthen the
social cohesion of the community,
besides maintaining the
buildings and ensuring that
Visit of the Iranian President Mohammad Khatami
regular religious services and
educational classes can take
place. The Executive Committee
of the Medžlis works
through specialized councils
dealing with particular social
areas, e.g. youth; it also
oversees the work of the Merhamet
charity. 14 imams and
many teachers of Islam undertake
religious instruction,
which takes place regularly
both in the mosque and in the
city’s schools. Wedding ceremonies
are performed in the
mosque and as per the agree-

ment between the state and
the Islamic community, the
Islamic service is recognized
as having full civil and legal
rights. Today, the ‘Dr. Ahmed
Smajlović’ Islamic Grammar
School which is also secondary
modern school, is part of
the mosque and the Islamic
Centre and is integrated into
the Croatian educational system.
It was founded in 1993
as a madrassah - an Islamic
religious school. ‘Arabeske’,
the female choir of the Za-
The Zagreb mufti Ševko ef. Omerbašić
32 32 33 greb Mosque, is well-known
outside Zagreb for its varied
performances and concerts.
The city kindergarten ‘Jasmin’
was opened in the Islamic
Centre for all children,
regardless of their faith, together
with the sports centre
and playground of the football
club Nur. Since opening, both
the Zagreb Mosque and the Islamic
Centre have become a
focus for authentic European
Islamic thinking, confirmed
by its wide literary output, nu-
The Prime Minister of Malaysia Mahathir bin Mohamad visiting the
Islamic Centre
The President of the Republic of Croatia Stjepan Mesić visiting the
Zagreb medrese “Dr. Ahmed Smajlović”

School leavers of the Zagreb medrese “Dr. Ahmed Smajlović”
Sharia wedding in Zagreb
3 3 3
The Mosque – the meeting place of ulema (theologians) from the whole
Islamic world

merous international scientific
symposia.
There is a regular Islamic
meeting on Thursday at the
‘Dr. Sulejman Mašović’ centre,
named after its founder
who was an outstanding Zagreb
Muslim and it is today
one of the oldest institutions
3 3 3
The female choir “Arabeske” have attracted the hearts of the public in
all its performances since 1993
in the city. The Zagreb Islamic
Centre is also well-known in
Europe as a Koran learning
centre, much appreciated in
world Islamic circles, and as a
venue for dialogue with other
faiths.
With its extensive facilities,
the Zagreb Mosque embod-
ies the most significant symbols
of universal meaning of
Islam as a faith for all men
and women, races, locations
and civilizations; and is a permanent
monument to Islamic
values as an inseparable part
of European culture and civilization.
Winners of the table-tennis
tournament in the sports hall of
the Islamic Centre

The “Jasmin” kindergarten
Mekteb (elementary school) in the Islamic Centre
3 3 3
The mayor of Zagreb, a friend of the football club “Nur”
Sports Centre “Nur”

Waiting for the prayer
0 0 1 The Mevlud Feast (the holy day of the birth of Mohamed)
The final celebration of the European competition of learners of the Koran

2 2 3 BUILdING CHARACTERISTICS OF THE
MOSQUE ANd ISLAMIC CENTRE
W hen the Zagreb Mosque
is mentioned, one refers
to a large building, the greatest
in this part of Europe. One is
aware of the building’s difficult
inception, the involvement of
prominent individuals and donors,
and one is conscious of
the role of the mosque in the
life of the Zagreb Muslim community.
Sometimes, attention
is drawn to the designers and
builders, but the architectonic
and building characteristics of
the very project are often neglected.
Everybody agrees that
this is a very successful and
aesthetically exceptional enterprise.
The mosque was opened
in 1987 built by the Zagreb
builders “Tehnika”. The man
behind the preliminary design
is Džemal Čelić, an architect
and Professor at Sarajevo
University and a great connoisseur
of the Islamic building
tradition of Bosnia and
Herzegovina. His design was
co-authored by Mirza Gološ,
also an architect from Sarajevo,
whilst the calligraphy is
by Ešref Kovačević, the best
known Bosnian calligrapher of
the time.
Main façade The monumental sliding door of copper, the work of the academic
sculptor Šefkija Baručija

Sedžda (prostration)

An orchard in front of the Mosque
Džuma (Muslim prayer on Friday)
The first mosque was erected
by God’s emissary Mohamed
a.s. in the village of Kuba
not far from Medina during the
time of the hidžra from Mecca
to Medina. The first mosques
did not yet have all those elements
which constitute recognizable
characteristics of each
Islamic shrine. Thus, with the
first mosques, kibla (the direction
of the prayer towards Mecca)
was marked by one stone
in the wall, whilst the classic
mihrab (the niche in the wall
directed towards Mecca), the
minber (pulpit) and the minaret
became in time the constitutive
elements of every mosque.
ON MOSQUES...
The name ‘mosque’ is derived
from the Arabic root
meaning gathering and being
together; it was used in both
the Ottoman and in the previous
Seljuk tradition for larger
places of worship where common
prayer would be held
on Fridays. The name of the
Tespih (Muslim rosary)

prayer, as well as that of the
day Friday itself – džum, is
derived from the same Arabic
root. The name for the
basic community of Muslims
– džemat also derives from
this root. Another name for
a mosque – mesdžid is older
and is mentioned in the Koran.
Mesdžid means the place of
A view to the interior of the Zagreb Mosque
sedžda, or the religious expression
of humility before God by
touching the floor with one’s
forehead; this is one element in
each of five daily personal and
obligatory prayers. The word
mosque has not become part of
Arab tradition, but all mosques
and mesdžids are commonly
called mesdžids. From this
came the Spanish
word mezguita,
English mosque and
German Moschee.
It also influenced
the Croatian form
of mošeja, which,
however, was not
adopted due to the
popular traditional
words džamija and
mesdžid. In the Ottoman
tradition in
central and southeastern
Europe, each
place of worship
which has a munara,
or the tower
from which a mullah
calls the faithful
to prayer is džamija
(mosque), and all
other places of worship
are mesdžids.
There are differences
in the interiors of
Hutba (preaching) on Friday
mosques and mesdžids. Both
of them have a mihrab, a niche
in the front wall marking the
obligatory direction for each
common and personal prayer,
which points to Mecca or a
building called Bejtullah, the
first of God’s houses erected
by Ibrahim/Abraham, God’s
emissary. Mosques also have
a minber, a pulpit situated to
the right of the mihrab, from
which the imam addresses the
faithful on Friday and on holy
days, as was done by God’s
emissary Mohammed. To the
left of mihrab, there is ćurs,
from the Arabian name for
chair, from where lectures are
delivered separate from the religious
service. Mosques and
mesdžids can have domes or
roofs, they can have harems
(fenced courtyards), mahfils
(prayer galleries), šadrvans
(fountains) and abdesthans
(basins for ceremonial cleansing
before prayer). There is a
lot of varied mosque typology
throughout history, and in the
many cultures and civilizations
of the Islamic world.

0 0 1 The ceramic calligraphic frieze with the text of the Koran sura “Jasin”
“There is no divinity except God, and Mohamed is God’s envoy”
Besides the basic exterior
and interior architectonic
elements, mosque decor is
the most important feature in
a mosque and renders each
mosque recognizable within
general Islamic architecture.
Images are not forbidden as
can be seen from the rich
tradition of Islamic miniature
painting, which were often
used to illustrate manuscripts
and other artefacts. The prohibition
refers to the use of
ON MOSQUE dECOR...
figures for religious purposes.
This is because the Richness of
God’s person is characterized
by the infinite transcendence of
His figure. If it is presented in
only two or three dimensions,
this figure is then completely
unworthy of the Grace directed
towards the heart of man. The
Koran does not speak about
man as an image of God, but
of man’s nature which was
made by God according to his
Nature. The mind is therefore

A detail of the ornamental frieze in the Mosque
directed towards the reality of
the multiplicity of dimension
in abstract thought only, both
in science and in art. The confirmation
of God’s oneness, tehvid,
or the quest for the unity of
God’s principles, does not lead
to a false simplicity of God’s
being. On the contrary, the principle
of tehvid, supported by the
Koran giving God many names,
shaped and described in Deeds,
leads the mind towards fresh
and ever richer forms providing
a harmonious answer to a given
problem, but also permeating
2 2 3 the entirety as well. Therefore
it is natural that Islamic building
heritage is characterized by
a uniformity of construction
and decor, where the three-dimensional
is a natural indeterminate,
continuous and integral
part of the construction, following
the noblest and most
diverse geometrical patterns,
and simultaneously complements
the universal recognition
and essence of Islamic building
art. Islamic decor assumes not
only a pure geometrical pattern,
but also calligraphy and tevrik,
for which the usual expression
in European languages is arabesque.
These are forms based
THE FACILITIES OF THE ZAGREB
MOSQUE
Muslims living away from
traditional centres do
not live in a compact neighbourhood,
but are scattered
throughout the town. Therefore
traditional forms of mesdžids
and mosques cannot satisfy all
on geometric rules which continue
harmoniously in an abstract
pattern.
their religious needs. In new
mosques, religious service is
combined with cultural, educational
and social activities.
Such buildings are called Islamic
centres which are similar
to historical models of the

taurant with the divanhan (an
area for meetings and dialogue)
and classrooms for religious
instruction. There are
also flats for imams and guest
rooms on the first floor. The
madrassah is in the basement,
which also has a kindergarten
and a youth club with a small
amphitheatre. In accordance
with the design of the architect,
Džemal Čelić, the building
is divided according to its
function. The southern section
forms the area of the mosque
and the northern section the
The library of the Islamic Centre
The restaurant in the Islamic
Centre, a place of the traditional
culinary art Congress Hall “Hadži Salim Šabić”
largest mosque complexes in
big traditional Islamic centres,
capable of hosting other
cultural and educational activities.
As an Islamic Centre,
the Zagreb Mosque fulfils
mesdžid and a praying area
and other functions too. The
whole complex encompasses
around 10,000 square metres,
and consists of three sections:
prayer, social and residential
(an apartment for the
imams and accommodation
for guests). On the groundfloor,
there is a congress hall,
a reading room, offices, a res-
Traditional cuisine

They are defined by an equilateral
triangle, where every side
is equal to the diameter of the
parabola’s axial rotation. The
rotational axes are not vertical
but have a deviation which
forms the symmetry of a threesided
pyramid. This grouping is
similar to a cluster of three soap
bubbles affected by a force opposing
their gravitation. Additionally,
the construction of the
dome is emphasized by vertical
apertures enabling strong
penetration of natural light to
the very top of the dome. The
dome is supported by three
vertical parabolic consoles,
transforming the dome into a
strong visual identity for the
entire community. At the same
time, this enables the spread
of natural light into gently
curved white planes inside the
dome and obviates the need for
windows and selective natural
lightning. The minaret has an
original design: the traditional
elegant cylinder of Ottoman
Interesting construction of the Zagreb Mosque – a connection of the
traditional and modern
accompanying facilities. They
are connected by a shallow
tract emphasized by the small
dome of the reading room and
a spacious access terrace. The
area of the mosque has been
turned by approximately 45º
in the direction of Mecca.
The size of the Mosque is
emphasized by its construction.
The most important element is
the dome, where the traditional
Ottoman monumental circular
dome has been constructed
in a reinforced-concrete parabola.
There are three cuts of
rotational parabolas, elements
created by their axial rotation.
minarets is gently slanted into
the form of an elongated cone
42 metres high, rendering the
dome even more dynamic. The
external entrance to the mosque
is accented with a small parabolic
dome projecting from the
main façade and lined with
white marble. Three huge glid-

Dome – a strong visual identity of džemat (community of the faithful)
The contact of modern architecture and the traditional Islamic building
heritage
ing bronze doors, designed by
the academic sculptor Šefkija
Baručija, are inserted into the
dome. The northern section of
facilities was not given prominence
and is subordinate to the
majesty of the mosque. The
main façade is adorned with
engraved calligraphy Bismillah,
which is found at the beginning
of each chapter of the Koran.
The translation reads: “In the
name of God, the All-merciful”.
The mosque is at once a
building of the Islamic tradition
and a unique building of modern
expression. By using construction
techniques to achieve
the basic element of form, the
Zagreb Mosque naturally continues
the tradition of modern
Zagreb architecture. It also
evokes the heritage of Islam
where innovative architects
have produced many masterpieces.
Play of lights

0 0 1 “… Direct your face towards the inviolable mesdžid (place of
prostration)…” (Koran 2:144)
INTERIOR OF THE MOSQUE
The interior elements follow
the traditional function of
modern interior design. Thus
mihrab, which is traditionally
formed as a niche in the wall,
is shaped in the
Zagreb mosque as
a parabolic element
emerging from the
wall in which it is
then inserted. The
mihrab is adorned
by calligraphy on
the edge of the
opening of the
niche with the Ajetu-l-kursija
text, the
Koran text (2:255)
referring to God’s
permanent creation
and celebrating
Him by all on earth
and in the heavens.
The calligraphy is written in
the neshi style of Arabic script,
one which is geometrically
standardized for the purpose
of reproducing Koranic text.
Mihrab – a sign-post towards Mecca Levha (sentence from the Koran) with the
name of Allah

Minber, the place of imam’s preaching
2 2 3

Valuable carpets and a calligraphic ceramic frieze, a gift of the
Iranian people to the Zagreb Mosque
The Koran imperative to the
believer to direct his face towards
the inviolable mesdžid
in Mecca is inscribed in the
niche of the mihrab . Two
medallions with Allah’s name
are at the top of the mihrab,
on both sides. The designer of
the Zagreb Mosque accentu-
ates his monotheism, but also
Islamic ecumenism, by not
including several medallions
with the name of God and
the names of God’s emissary,
Mohammed, and the first four
just halifs – the chosen rulers
of the first historical Islamic
state. Other architectonic ele-
ments of the interior, such as
the minber and mahfil, follow
the distorted plane resulting
from lowering dome segments
to the floor behind the mihrab
and columns supported by the
mahfil. The front part of the
supporting beam of the mahfil
is decorated with a ceramic
calligraphic frieze made in
Iran with the text of a Koran’s
sura – the chapter Jasin,
speaking about mission and
faith on the Judgment Day.
The interior of the mosque is
adorned with valuable carpets,
the gift of the Iranian people
to the Zagreb Muslims.

Circular staircases connect mahfil (gallery) with the main preaching hall
Mahfil (a preaching area for women)
Ćurs, a small preaching room

Sunset

5
17
6
11
2
ČRNOMEREC
PREČKO
Sveti Duh
ZAPADNI
KOLODVOR
12 93
Mandaličina
Selska
LJUBLJANICA
Slovenska
RELJKOVIĆEVA
Talovčeva
Hanuševa
1
Jagićeva
Nehajska
Austrijska
0 0 1 MIHALJEVAC
MANDALIČINA
Gračanske stube
Jandrićeva
Adžijina Vodnikova
Trešnjevački trg
Badalićeva
Tehnički
m.
Zagrepčanka
Jadranska avenija
JANDRIĆEVA
15
15
8
14
BRITANSKI TRG
Britanski trg
Frankopan.
Trg m. Tita
Slavenskoga
M. Radev
Petrovaradinska
Rudeška
Jarun
Staglišće
Srednjaci
Horvati
Knežija
Stud.dom
"S.Radić”
USPINJAČA
Frankopanska
6
11
1
17
12
13
14
12 13 17 14 4 9
5 1714 4
Grač. Mihaljevac
Gračani
Radićevo šetalište
Gupčeva zvijezda
Zrinjevac
Stud. centar
Vrbik
Belostenčeva
Grškovićeva
Klinika
za
traumat.
Sveučilišna
aleja
Učiteljski fakultet
Vjesnik
Prisavlje
Veslačka
Savski gaj
KAPTOL
TRG BANA
J.JELAČIĆA
TRG
MAŽURANIĆA
Botan.
vrt
Vodnikova
4 SAVSKI MOST
7
Trnsko
DOLJE
GLAVNI
KOLODVOR
13
6
4
2
9
Velesajam
11 1214 8 4
Miramarska
Siget
7
14
Draškovićeva
Branimirova
Lisinski
6
SOPOT
Trg hrv.
velikana
Sheraton
Branimir.
Kruge
Središće
Vončinina
Trg žrtava
fašizma
6
8
2
Branimir.
trž.
Strojarska
Utrina
KVATERNIKOV
TRG
Petrova
1
17
9
13
8
13
7 5
2 8 6 7 5
HEINZELOVA
Šubićeva
Mašićeva
Jordanovac
Bukovačka
Hondlova
Svetice
Ravnice
Tuškanova
Heinzelova
Šulekova
Harambašićeva
Trg kralja Petra Krešimira IV
AUTOBUSNI KOLODVOR
Držićeva
Olipska
Slavonska
Folnegovićevo
naselje
Most mladosti
14
ZAPRUĐE
¸5
MAKSIMIR
Radnička
Heinzelova
Donje Svetice
Ivanićgradska
1
17
9
BORONGAJ
Ferenščica
5
13
3 13
3
2
8 6 7
Tržnica
Kvatrić
Getaldićeva
Čavićeva
Ljubijska
12
7
DUBRAVA
SVETICE
13
ŽITNJAK
Elka
Munja
Zagrebački
transporti
2
3 SAVIŠĆE
L E G E N D A
L E G E N D
Kapucinska
Grižanska
Dankovečka
Čulinečka
Aleja javora
TRAM st. u oba smjera
TRAM stop - both directions
TRAM st. u jednom smjeru
TRAM stop - one direction
Besplatan prijevoz
Free rides
Autobusni terminali
BUS terminal
Poljanice IV
11
DUBEC
4

2 2 TOURIST INFORMATION
Islamic Centre Zagreb
Medžlis of the Islamic community
Gavellina 40
tel. 385 1 61 37 162
Đulbehar (rose flower) in Zagreb
TABLE OF CONTENTS
www.islamska-zajednica.hr
e-mail: info@islamska-zajednica.hr
Muslims in Zagreb – A Brief History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Contemporary Situation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
Building Characteristics of the Mosque and Islamic Centre . . . . . . . . . 43
On Mosques... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
On Mosque Decor... . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
The Facilities of the Zagreb Mosque . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Interior of the Mosque . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61