Muslim Spaces of Worship and Gathering

Muslim Spaces of
Worship and Gathering

CONTENT
MUSLIM SPACES OF
WORSHIP AND GATHERING
Introduction
The Mosque / Masjid
Shrines and Related Spaces
The Cemevi
The Jamatkhana
The Mevlevihane and Sama‘khana
Spaces of Personal Retreat
Further Reading
05
11
43
61
65
79
93
101

Geometric Pattern:
A photograph of the geometric pattern that adorns
the interior of the Ismaili Centre Burnaby. In Islamic art
geometric patterns represent the symbol of unity and the
ultimate source of all diversity in creation.
Photo credit: Asif Lakhani.
Overleaf:
Glass crystalline dome descending to a white onyx
translucent block. In designing the Ismaili Centre,
Toronto, Charles Correa’s vision was to create a building
that responds to the traditions of Islamic architecture in a
contemporary design using modern materials.
Photo credit: Gary Otte.
INTRODUCTION

The historical formation of Muslim societies has resulted
in diverse communities of interpretation, reflecting a rich
intellectual, cultural, spiritual and institutional pluralism.
This diversity is invariably reflected in the formation of
Muslim spaces of worship and gathering throughout
history, and continues today.
This short introduction to Muslim spaces of worship and
gathering showcases aspects of the richness and diversity
of the worldwide Muslim community (Umma) through
the variety of spaces used for expressions of piety and
community gathering.
6 7

For many centuries, a prominent feature of the
Muslim religious landscape has been the variety of
spaces of gathering co-existing harmoniously with
the masjid, which in itself has accommodated a
range of diverse institutional spaces for educational,
social and reflective purposes. Historically serving
communities of different interpretations and spiritual
affiliations, these spaces have retained their cultural
nomenclatures and characteristics, from ribat and
zawiyya to khanaqa and jamatkhana.
His Highness the Aga Khan at Foundation Ceremony,
Dubai Ismaili Centre, 13 December, 2003
8 9

THE MOSQUE / MASJID

Baadshahi Mosque
Photo Credit: Credit: Guilhem Vellut, Creative Commons.
The Mosque / Masjid
The mosque/masjid is the most prominent
congregational space in the Muslim world,
however, little attention has been given to
its varied types and uses amongst Muslim
determine the nature of the rituals that take
place in a mosque and the considerations
to whether or not a mosque accommodates
one gender or both.
communities.
The word jami‘ refers to a place of communal
The English word ‘mosque’ refers, in
actuality, to a series of words used in the
languages spoken in the Muslim world. The
most common of these is masjid, a word of
Arabic origin, signifying a place where one
prostrates. In old Semitic languages such as
Aramaic, Nabatean, Syriac and Amharic, a
masjid refers to a place of worship of other
gathering, and is distinguished from a masjid
in that it accommodates large numbers of
congregants for the weekly Friday mid-day
prayer. In Indonesia, jami‘ is referred to
as masjid agung (great mosque), which is
usually a larger space than jami‘. The term
also signifies the ‘royal’ or ‘principal’ mosque
in a town or city.
religions as well. Over time, the word came
to be specifically referenced, in the Muslim
tradition, to the principal Muslim space for
gatherings and offering prayers.
Buildings dedicated as musallas, namazgahs
or namaz-khanas are usually informal spaces
used by Muslims for private or small group
prayers and can often be found in public places
The regional and historical developments of
the types of mosques, including the variety
of architectural features, is influenced by
a number of factors ranging from culture,
such as train and bus stations. In parts of the
Arab world, a musalla can also designate a
large space, usually on the outskirts of a city,
used twice yearly for the ‘Id or festival prayers.
language, politics and the forms and The term ‘Id-gah is used more commonly for
expressions of piety. These factors also such spaces amongst South Asian Muslims.
12 13

The Mosque of The Prophet
al-Masjid al-Nabawi
al-Madina al-Munawwara, Saudi Arabia
Built in 622 CE by the Muslim community
in Yathrib, later called al-Madina al-
Munawwara, the mosque of the Prophet
was situated next to the Prophet’s house.
It was essentially a square enclosure, built
with palm trunks and mud walls and was
accessed through three doors, Bab al-
Rahma, Bab Jibril and Bab al-Nisa’. Within
this enclosure, there was a shaded area to
the south called the suffrah, which aligned
the prayer space facing north, towards
Jerusalem. Later on, the Prophet changed
the direction of this space (qibla) to the
south – facing masjid al-Haram or the
Ka’ba, in the city of Mecca. Seven years
later, the mosque was doubled in size, to
accommodate the increasing number of
Muslims.
Floor plan of al-masjid al-Nabawi as it may
have looked in the time of the Prophet.
Credit: Keith Turner (Draftsman), MIT Libraries,
Aga Khan Documentation Centre.
Read more about al-Masjid al-Nabawi
Courtyard of al-Masjid al-Nabawi.
Credit: Adzril, Creative Commons.
14
15

A contemporary view of al-masjid al-Nabawi.
Credit: Elias Pirasteh, Creative Commons.
16
17

The Great Umayyad Mosque
al-Jami‘ al-Umawi al-Kabir
Damascus, Syria
The Great Umayyad Mosque in the old city
of Damascus, is the first monumental work
of architecture in the Muslim history. The
mosque is situated on the site of a Christian
basilica dedicated to St John the Baptist,
the Prophet Yahya, who is a figure of
reverence to both Christians and Muslims.
From 661 CE, during the reign of the first
Umayyad caliph Mu‘awiya, Muslims shared
the church with the Christians. They prayed
in the eastern section of the ancient temple
whilst the Christians prayed in the western
side.
This collective use continued until the reign
of the fifth Ummayad caliph, al-Walid bin
Abdul Malik (d. 705 CE), when the prayer
space became inadequate. The caliph
negotiated takeover of the whole space by
the Muslims, promising safety to all other
churches around the city and the addition of
a new church which would be dedicated to
the Virgin, for Christians as compensation,
in return.
Read more about Jami‘ al-Umawi al-Kabir
TOP IMAGE: The Great Mosque
of the Umayyads in Damascus.
Credit: Dan, Creative Commons.
18
Qibla, prayer direction, and minbar, platform for issuing
sermons at the Great Mosque of Damascus.
Credit: Russell Harris, The Institute of Ismaili Studies.
Shrine housing the head of Prophet Yahya (St John the Baptist)
situated inside the Mosque space.
Credit: Russell Harris, The Institute of Ismaili Studies.
19

The Great Mosque of Mahdiyya
Mahdiyya, Tunisia
The Great Mosque of Al Azhar
Cairo, Egypt
Al-Jami‘ al-Kabir, the Great Mosque, of Mahdiyya was originally built in 916 CE by the
first Fatimid Imam-Caliph, Abd Allah al-Mahdi, the founder of the Fatimid dynasty.
Established in 909 CE as a Shi‘i caliphate in north Africa, the Fatimids posed a direct
challenge to the Abbasid caliphate, who ruled from Baghdad, and the Umayyads of
al-Andalus ruling from Cordoba, Spain. Mahdiyya, in present-day Tunisia, was capital
city founded by the Fatimids.
Watch a video clip of The Great Mosque of Mahdiyya; Read more about The Great
Mosque of Mahdiyya
In 973 CE, during the reign of fourth Fatimid
imam-caliph al-Mu‘izz, the caliphal seat
was transferred to the newly founded city
of Cairo, Egypt. Al-Azhar mosque was built
in Cairo and the first khutba, sermon, was
delivered from its pulpit, minbar, in 972
CE. From that time until today al-Azhar
has continued to serve as a distinguished
Muslim educational institution.
Other well-known surviving mosqueuniversities
from the early period of Islam
are Jami‘ al-Qarawiyyin in Fez, Morocco
and Jami‘ al-Zaytuna, in Tunis, Tunisia.
Read more about The Great Mosque of al-
Azhar
Read about Fatimid Cairo as described by
Nasir-i Khusraw, an eleventh-century CE
Isma‘ili da‘i, philosopher and poet
20
The surviving Fatimid portal of the Great Mosque of Mahdiyya.
Credit: Shiraz Kabani, The Institute of Ismaili Studies.
Contemporary view of al-Azhar Mosque.
Credit: Nasser Rabat, MIT Libraries, Aga Khan Visual Archive.
21

The Great Mosque of Huajuexiang
Xian, China
The Great Mosque of Huajuexiang is the largest and best preserved of the early
mosques of China. Built in fifteenth century CE, during the reign of the Ming Dynasty.
The mosque is a great example of the use of Chinese architectural elements in mosque
architecture.
Read more about Huajuexiang Mosque
TOP IMAGE
A view of the courtyard of the mosque.
Credit: Preston Rhea, Creative Commons.
BOTTOM IMAGE
Interior view of the Mosque.
Credit: Rizwan Mawani, The Institute of
Ismaili Studies.
Entrance to the Great Mosque of Huajuexiang.
Credit: Mararie, Creative Commons.
22 23

Masjid-i Imam
Isfahan, Iran
Masjid-i Imam, formerly known as Masjid-i Shah, was commissioned in the early 17 th
century by Safavid Shah Abbas. The mosque was constructed on the south side of
Isfahan’s royal square, the maydan.
Read more about Masjid-i Imam
General View of Masjid-i Imam.
Credit: Daniel C. Waugh Archive, Aga Khan Documentation Centre at MIT.
The Portal of Masjid-i Imam.
Credit: Daniel C. Waugh Archive,
Aga Khan Documentation Centre at MIT.
24 25

Badshahi Masjid
Lahore, Pakistan
Considered one of the last great monuments
of the Mughal period, the mosque remains
the largest on the Indian subcontinent. It is
adjacent to the western wall of the Lahore
Fort, and was commissioned by the Emperor
Awrangzeb (1658-1707) to house a number
of relics of the Prophet.
Read more about the Badshahi Masjid
Interior view of the arcade in Badshahi Masjid.
Credit: Guilhem Vellut, Creative Commons.
TOP IMAGE
Exterior View of the Badshahi Masjid.
Credit: Guilhem Vellut, Creative Commons.
BOTTOM IMAGE
Sunset at the Badshahi Masjid.
Credit: Matthieu Paley,
Aga Khan Development Network.
26 27

A view of the courtyard of
The Great Mosque of Herat.
© Aga Khan Trust for Culture.
The Great Mosque of Herat
Herat, Afghanistan
The Great Mosque of Herat is the city’s first congregational mosque. It was built on
the site of two smaller Ghaznavid mosques that were destroyed by an earthquake
and a fire. The present mosque survives from Gurid times (1011–1215 CE).
Read more about the Great Mosque of Herat
A Kart period (791–1389 CE) cauldron in mosque courtyard.
Credit: Archnet.org. Reproduced with permission of the Fine Arts Library of the Harvard College Library.
28 29

Ulu Camii ve Darüşşifası
Divriği, Turkey
The Ulu Camii ve Darüşşifası is the oldest
and most elaborately decorated medieval
monument in Anatolia. The mosque
was built in 1229 CE by the Mengujukid
emir Ahmet Shah, and the hospital was
commissioned by his wife Melike Turhan
Melek.
The Ulu Camii ve Darüşşifası, are well
preserved and have a storied history,
including use during World War II as the
secret vault for the treasures of the Topkapi
Palace.
Read more about Divigri Ulu Camii ve
Darüşşifası
Decorative detail on the portal.
Credit: University of Hawaii Museum.
A view of Ulu Camii ve Darüşşifası in the surrounding urban setting of Divriği.
Credit: University of Hawaii Museum.
30 31

‘Idgah Kashghar
Xingjiang, China
University Mosque
Depok, Indonesia
Incorporating older structures dating back to late 10th century CE, the ‘Idgah was
built by the ruler of Kashgar, Saqsiz Mirza, in the mid-15th century CE.
Read more about ‘Idgah Kashghar
The basic design concept of this
contemporary mosque, built in 1990, is
derived from the general type of masjids in
Indonesia that are characterised by multitiered
roof.
Read more about the University Mosque of
Depok
A view to the main staircase of the mosque.
Credit: Courtesy of the project architect,
Aga Khan Award for Architecture.
General view of ‘Idgah Kashghar.
© The Institute of Ismaili Studies.
General view of the mosque.
Credit: Courtesy of the project architect,
Aga Khan Award for Architecture.
View of the mosque’s main gate.
Credit: Courtesy of the project architect,
Aga Khan Award for Architecture.
32 33

Grand National Assembly Mosque
Ankara, Turkey
A distinguished architectural feature of the
National Assembly mosque is the qibla wall
that opens onto the terraced garden. The
arrangement of the qibla wall and the mihrab
in glass is rather unconventional. With a
view to the landscaped gardens, the act of
prayer becomes completely transformed
by bringing the worshipers physically closer
to nature. By the means of such design
features the mosque acknowledges its
environment, thereby enhancing the acts
of prayer and devotion that are essential to
Islam. The mosque received the Aga Khan
Award for Architecture in 1995.
Read more about the Grand National
Assembly Mosque
The glass qibla wall overlooking a landscaped garden.
Credit: Reha Günay, Aga Khan Award for Architecture.
The Grand National Assembly Mosque amidst the Parliament buildings in the background.
Credit: Reha Günay, Aga Khan Award for Architecture.
34 35

Tengku Tengah Zaharah Mosque
Tanjung Bungah, Malaysia
Cologne Islamic Cultural Centre
Cologne, Germany
The Tengku Tengah Zaharah mosque, also known as Floating Mosque, is a free-standing
white sculptural form. Sitting against the backdrop of the vast South China Sea, the
mosque is built on an open sandy area with water flowing under it.
The centre is considered a prototype for the
co-existence of Muslims and non-Muslims
in Germany. The main elements of the
centre are grouped around a raised public
plaza, accessed by a wide staircase. At the
street level, there is bazaar and a conference
room. The library, offices and museum
frame two sides of the plaza and reflect the
existing urban fabric in height and massing.
The domed prayer hall dominates the third
side. Over 70% of the energy needed for
heating and cooling is derived from the onsite
geothermal resources.
Read more about Cologne Islamic Cultural
Centre
General view to Tengku Tengah Zaharah Mosque.
Credit: Bahrin Shah Raja, Aga Khan Award for Architecture.
TOP IMAGE:
Aerial view of the Cologne Islamic Cultural Centre.
Credit: Architecturbüro Paul Böhm,
Aga Khan Award for Architecture.
BOTTOM IMAGE:
Ground level view of the Cologne Islamic Cultural Centre.
Credit: Bjarke Liboriussen, Creative Commons.
36 37

COMMUNITY SPECIFIC MOSQUES
al-Kazimiya
Baghdad, Iraq
General view of al-Kazimiya.
Credit: Historical Atlas of the Islamic
World (2004).
The shrine of al-Kazimiya is located near Baghdad. It is a major pilgrimage site for
the Twelver Shi‘a, Ithna‘ashari, communities. The shrine hosts the tombs of imams
Musa al-Kazim and Muhammad al-Taqi, the seventh and ninth imams of the Twelver
Shi’i lineage, respectively. The shrine is also the final resting place for famous Shi‘i
scholars such as al-Shaykh al-Mufid and al-Sharif al-Radi (who compiled the Nahj al-
Balagha, The way of Eloquence, which is a well-known collection of letters, sermons
and sayings attributed to Imam Ali ibn Abi Talib).
Interior view of the al-Kazimiya Mosque.
Credit: shia-forum.de.
38 39

Zahara Syedna Hatem
Haraz, Yemen
Fathiyyah al-Idrisiyyah / Santri Fadris
Tasikmalaya, Indonesia
Zahara Syedna Hatem is a significant pilgrimage site for the Bohra Ismailis. The site hosts a
mosque, and the house and tomb of the third Da‘i al-Mutlaq of the Tayyibi Ismailis, Syedna
Hatem ibn Ibrahim (d. 1199).
The mosque belongs to the Idrisiyyah Sufi tariqa. The complex consists of a masjid, residence
for 400 male and female students and a number of self-sufficient and profit-making farming
initiatives to fund the complex. Both men and women participate in the prayers within the
same space, separated by a curtain.
Ariel view of Zahara Syedna Hatem.
Credit: Fayz-e-Husayni Trust, Bombay.
A view of the house of da‘i Hatem
at Zahara Syedna Hatem.
Credit: Abbas Ali, Creative Commons.
General view of Fatihiyya Idrisiyya.
Credit: Santri Fadris.
Students at Fatihiyya Idrisiyya.
Credit: Santri Fadris.
40 41

SHRINES AND
RELATED SPACES

Mazar-e Sharif
Credit: Embassy of Afghanistan, Washington, DC.
Shrines and
Related Spaces
These spaces are attributed to Sufi saints, shaykhs and
pirs, and are often built around their homes or final
abodes, or at places which they have visited or where
they are said to have performed miracles. Spaces for
the commemoration of the death of Imam Husayn
and his family at Karbala are also significant pilgrimage
sites, particularly for the Twelver Shi‘i communities.
In addition, spaces for private retreat and meditation
are also often found in shrine complexes.
44 45

Dargah of Ajmer Sharif
Rajasthan, India
Imam-zadeh Imam Saleh
Tehran, Iran
The dargah complex is attributed to the Sufi saint Hazrat Khwaja Moinuddin Chishti. His wife
and daughter are also buried in the same complex. The dargah has several separate spaces
and monuments that are used for different rituals.
The Imamzadeh is a significant pilgrimage site in northern Tehran, hosting the tomb of Imamzadeh
Saleh, a son of the seventh Imam of the Twelver Shi‘a, Musa al-Kazim.
See the list of monuments at the Dargah of Ajmer Sharif
Read more about the Dargah of Ajmer Sharif
Death anniversary commemoration (urs) at Khwaja
Muinuddin Chishti dargah.
Credit: Zakir Naqvi, Creative Commons.
General view of Khwaja Muinuddin Chishti dargah.
Credit: Zakir Naqvi, Creative Commons.
General view of Imamzadeh Saleh.
Credit: Oliver Laumann, Creative Commons.
46 47

Rawza / Mazar-e Sharif
Northern Afghanistan
Marabout Alfa Mouhama
Bokary, Mali
Mazar-e Sharif, literally meaning, Tomb of the Exalted, is considered by Afghan Shi‘a as the
final resting place of Imam Ali bin Abi Talib (d. 661 CE). Legend contends that the Imam’s
body was moved from Najaf to a secret tomb near Balkh, which was re-discovered by a
mullah in the village of Khwaja Khayran in the early 12 th century CE.
The term marabout is used for a saint or hermit in the North African Muslim context, as well
as for their burial places, which are regarded with reverence.
Read more about Mazar-e Sharif
General view of Lardé Balé Mosque behind a partial view of
the tomb of the marabout.
Credit: Sebastian Schutyser, Aga Khan Trust for Culture.
Tomb of the marabout Alfa Mouhama Bokary, 1820,
at Lardé Balé Mosque.
Credit: Sebastian Schutyser,
Aga Khan Trust for Culture.
Genral view of Mazar-e Sharif.
Credit: Embassy of Afghanistan, Washington, DC.
48 49

Zikrikhana Teertej
Baluchistan, Pakistan
SPACES TO COMMEMORATE THE
MARTYRDOM OF IMAM HUSAYN
Zikri Muslims are followers of the Indian Sufi Syed Muhammad Jaunpuri, who is said to have
founded the Zikri tariqa in the 15 th century CE. Jaunpuri claimed the status of Mahdi – a
messianic reformer of Islam, to himself. Followers of the Zikri belief system flourished in the
16 th century, in Baluchistan.
Read more about the Zikris in Pakistan
Amongst the Twelver Shi‘a, Ithna‘asharis,
who are the largest of the Shi‘i Muslim
communities, there are a series of spaces
used as part of the rites and ceremonies
to commemorate the martyrdom of
Imam Husayn, the grandson of Prophet
Muhammad. These spaces are visited
throughout the year, but are particularly
busy in the first 10 days of the Islamic
month of Muharram. The ceremonies are
often marked by retellings of the stories
of the Prophet’s grandson and his family,
and of the events leading to their death at
Karbala.
In Iran, retellings are also accompanied by
passion plays (ta‘ziya) re-enacting the last
days of Imam Husayn’s life. In South Asia,
replicas of Imam Husayn’s shrine or tomb
(tabut), made anew each year, are paraded
and processed along with standards (‘alams)
and replicas of other relics belonging to the
family of Imam Husayn, taken out only at
this auspicious time of the year.
These spaces take on various names, usually
depending on the part of the world in which
they are located. In Hyderabad Deccan, they
are known as ashurkhanas; further north in
South Asia, they are known as imambaras;
in Bahrain, they are called matam, referring
to the practice of beating one’s chest as
a display of grief and mourning; in Iran,
they are called husayniyas, in the east of
the country and tekkiya in the western
districts of Kurdistan and Kermanshah, and
mashhads in Syria.
General View of Zikrikhana Teertej, Baluchistan.
50
Credit: Dawn.com.
51

Badshahi Ashurkhana
Hyderabad, India
Bibi ka Allawa
Hyderabad, India
The Badshahi Ashurkhana was commissioned, in late 16 th century CE, by the fifth sultan of
the Qutb Shahi Dynasty, Mohammad Quli Qutb Shah. The ashurkhana, in addition to the
prayer space, comprises several other spaces such as the space for offerings (niyazkhana),
space for beating drums (naqaarkhana), space for devotees to rest (saraikhana), and space
for serving food to masses of people (langarkhana). There are also other spaces dedicated
to various functions related to worship, and to accommodate large gatherings.
Bibi ka Allawa is one of the oldest religious monuments of Hyderabad. Allawa is a Persian
word, meaning a place where stabdards (‘alams) are kept with reverence. The practice of
installing the ‘alam at Bibi ka Allawa is over 400 years old, dating back to the period of
Mohammad Quli Qutb Shah.
General View of the Badshahi Ashurkhana.
Credit: Shiaindia.com.
Relics representing the battle standards used
by Imam Husatyn and his entourage,
housed at the Badshahi Ashurkhana.
Credit: Rajesh, Creative Commons.
Entrance to Bibi Ka Allawa.
Credit: Times of India.
52 53

General view of the Chhota Imambara.
© Aga Khan Trust for Culture.
The Bara and Chhota Imambaras
Lucknow, India
The Bara/Great Imambara is a fine example of the first period of Nawabi architecture. It
is one of the few existing buildings in Lucknow that are devoid of European elements. The
Chhota/Small Imambara was built by the Qajar ruler, Ali Shah, around the middle of the 19 th
century, and hosts his own mausoleum and the tomb of his mother next to him.
Read more about the Bara Imambara and the Chhota Imambara
General view of the Bara
ara.
Credit: Aga Khan Trust for Culture.
Interior view of the Bara Imambara.
Credit: Aga Khan Trust for Culture.
54 55

The Moaven al-Molk Takkiya
Kermanshah, Iran
The Husainiya Dar es Salam
Dar es Salam, Tanzania
The Moaven al-Molk Takkiya in the old part of Kermanshah, western Iran, is a beautiful
husayniya from the end of the Qajar period (r. 1785–1925).
Decorative details of the tiles at Moaven Mulk Tekiyye.
Credit: Commons.wikimedia.org.
Decorative details of the tiles at Moaven al-Molk Tekiye.
Credit: Commons.wikimedia.org.
General view of Moaven al-Molk Tekiye.
Credit: Commons.wikimedia.org.
Commemoration of Imam Husayn’s martyrdom at
Husayniya Dar es Salam.
Credit: Commons.wikimedia.org.
56 57

Mashhad al-Husayn
Aleppo, Syria
Founded during 1183-1260 CE to commemorate the martyrdom of Imam Husayn, Mashhad
al-Husayn is among the first few remaining Shi‘i monuments from 12 th -century CE Aleppo.
The other surviving Shi‘i monument nearby is Mashhad al-Dikka, also known as Mashhad
al-Muhassin. Together, the two sites embody the great Shi‘i traditions that thrived in 12 th
-century CE Aleppo.
Read more about Mashhad al-Husayn
A view of the Mashhad complex showing a later addition of a canopy that was built over the courtyard.
© Aga Khan Trust for Culture.
View of iwan on west side of courtyard from the 1990s.
© Aga Khan Trust for Culture.
58 59

THE CEMEVI

General View of the Kartal Cemevi.
Credit: Commons.wipimedia.org.
The Cemevi
The Cemevi literally means gathering-house. It is the term used by Alevi and Bektashi
Muslims of Anatolia and the Balkans to refer to their places of communal gathering. The
space, often a pillared circular room, has its origins in a rural context, but can now be found
in major urban centres where Alevi and Bektashi communities live. The cemevi often forms
the central element of the large vakfi or dergah complex which can also include a library,
educational facilities and a small cemetery.
Interior view of the Sahkulu Dargah and Cemevi.
Credit: BBC Turkey.
62 63

THE JAMATKHANA

Kinshasa Jamatkhana interior.
© the.ismaili.
The Jamatkhana
The term Jamatkhana is derived from the
Arabic word jama‘a, gathering, and the
Persian word khana, referring to a house
or place, which together can be translated
as ‘a place of congregation’ or ‘assembly
house’. The term has its origins in the Indian
subcontinent, and has historically been used
to refer to the covered outdoor spaces used
by Sufis of the Chishti tariqa for fraternal
discussions, and during the sessions of
teaching and counsel conducted by their pir
or shaykh. In this context, the Jamatkhana
is most often found within important tomb
complexes such as that of Salim Chishti in
Fatehpur Sikri and Mu‘inuddin Chishti in
Ajmer. Spaces designated as Jamatkhanas
can also be seen in Mughal complexes, such
as that of the Taj Mahal in Agra.
The term is also used by other communities
of the subcontinent. Amongst the Alevi
and Dawoodi Bohra communities of South
Asia, the term refers to the space where
community members gather for social
occasions, including communal meals. The
Nizari Ismaili communities throughout the
world also refer to their congregational
spaces as Jamatkhanas which have been
designated for the community’s religious
and social practices
Images presented in the following pages
are of Jamatkhanas belonging to the global
Shi‘a Imami Isma‘ili Muslim community.
66 67

Plano Jamatkhana, USA.
© the.ismaili.
Nawabad Jamatkhana, China.
© The Institute of Ismaili Studies.
Glenview Jamatkhana, USA.
© the.ismaili.
Brongshal Jamatkhana, Hunza.
© The Institute of Ismaili Studies.
68 69

Salamiyya Jamatkhana Syria.
© The Institute of Ismaili Studies.
Hasnabad Jamatkhana, Mumbai, India.
Credit: Shaukat Chandani.
Mahoosk Jamatkhana, Iran.
© The Institute of Ismaili Studies.
Tashkorgan Jamatkhana, China.
Credit: Nuram.
70 71

Karimabad Jamatkhana, Surat, India.
Credit: Hussein Charania.
TOP IMAGE
Kalanguzar Jamatkhana, Doshi, Baghlan,
Afghanistan.
Credit: Hussein Charania.
Karimabad Jamatkhana, Karachi, Pakistan.
Credit: Pyarali Jiwa.
BOTTOM IMAGE
Mwanza Jamatkhana, Mwanza, Tanzania.
Credit: Al-Karim Walli, Archnet.org.
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The Ismaili Centre, Burnaby
© the.ismaili.
The Ismaili Centres
The Ismaili Centres belong to the historic
category of Jamatkhana. They are symbolic
markers of the permanent presence of the
Ismaili community in the regions in which
they are established. Rooted in the rich
tapestry of Islamic heritage and traditions,
the architecture of each Ismaili Centre
incorporates spaces for social and cultural
gatherings, intellectual engagement
and reflection, as well as for spiritual
contemplation.
The Ismaili Centres serve as ambassadorial
hubs, representing the Ismaili community’s
attitude towards the Muslim faith and
modern life, while extending a hand of
friendship and understanding to enhance
relationships among faith communities,
government and civil society.
Read more about The Ismaili Centres
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The Ismaili Centre, Dushanbe
© the.ismaili.
76 77

THE MEVLEVIHANE AND
SAMA‘KHANA

Whirling dervishes at Galata Mevlevihanesi.
Credit: istanbul.com.
The Mevlevihane and
Sama‘khana
The mevlevihane also known as a
sama’khana or tekke is used by the Mevlevi
Sufi order (tariqa), known more popularly
as the ‘whirling dervishes’. This Sufi order,
named after the 12 th -century mystic and
poet, Mawlana Jalal al-Din Rumi, has a
large following in Anatolia and the Balkans,
as well as in its diasporic communities.
Historically, important lodges have existed
throughout the former Ottoman Empire,
attesting to the presence of significant
Mevlevi communities in these regions.
The mevlevihane is the central element of
the dervish lodge in which members of the
Sufi tariqa live, gather and pray. It is usually
square or rectangular in shape, with a
central octagonal performance ground on
which the main ceremony is staged. At the
two ends of the central hall are places for
accompanying musicians and an area where
the post or dyed red sheepskin mat is kept
- representing the presence of Mawlana
Rumi himself. In Konya, it is Rumi’s tomb
rather than the post which is located in the
main hall.
80 81

Gallery of the Sama’khana after restoration.
Credit: Barry Iverson, Aga Khan Award for Architecture.
Mevlevi Sama‘khana
Cairo, Egypt
The Mevlevi Sama‘khana complex is an
eighteenth century theatre and monastery
of the Mevlevi whirling dervishes order. The
Sama‘khana went through an extensive
restoration in 1979.
Read about conservation of the Mevlevi
Sama‘khana
View of the Sama‘khana from the cloisters.
Credit: Barry Iverson,
Aga Khan Award for Architecture.
Whirling dervishes at the gallery of the Sama‘khana.
Credit: Commons.wikimedia.org.
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Sama‘khana at Dargah Agha Sahab
Jabalpur, India
The dargah is dedicated to an early 19 th -century Sufi figure, Hazrat Meerza Agha Mohammed,
from Lucknow, India.
Read more about the Dargah Agha Saheb and view a photo album of events at the dargah
The Khanaqah/Tekkiya and Zawiya
The khanqah is one of the earliest institutionalised spaces for the practices of Sufi communities.
In Egypt, they have existed since at least the 11 th century CE and were encouraged by the
Ayyubid ruler, Salah al-Din. The khanaqah complex often coupled religious piety with a place
for wayfarers, providing food, shelter for novices and travellers passing through the city.
The khanqahs are most prevalent in Egypt, Syria and Iran, with examples in India. It is often
equated with the term tekke or tekkiya, which are in more common use in Turkey and Iran.
The zawiya, which literally means a corner, refers to a section of a home or, in more recent
times, to a purpose-built structure in which Sufi Communities path/way (tariqa) congregate
for their weekly remembrance (dhikr) sessions. These are most often found in northern
Syria and Egypt.
Khanaqah of Sultan Barquq
Cairo, Egypt
Commemoration of Urs (death anniversary)
of Agha Saheb at the Dargah.
Credit: Agharang.
Mehfil-e Sama‘, ceremony of listening,
at Agha Saheb Dargah.
Credit: Aragang.
The khanaqah complex was built by
Sultan Barquq, the founder of the Burji or
Circassian Mamluk Dynasty, between 1384
and 1386 CE.
Read more about the Khanaqah of Sultan
Barquq
84
A view of the khanaqah of
Sultan Barquq from the street.
Credit: Maison Bonfils, Archnet.
Reproduced with permission of the Fine Arts.
85

Khanqah-e Shah Hamdan Srinagar
Jamu and Kashmir
Tekiyya Sulaymaniyya
Damascus, Syria
The khanqah of Shah Hamdan, built in the memory of Mir Sayed Ali Hamdani, is one of the
oldest Muslim shrines located on the banks of the river Jhelum, in Srinagar.
The takiyya complex is located on the banks of the Barada River, built by the Ottoman Sultan
Suleyman I or Sulayman al-Qanuni between 1554 and 1560. The complex initially consisted
of a large mosque, a soup kitchen, and a hospice. A separate madrasa was added by Sultan
Selim II (1566-1574), and is linked to the tekiyya complex with a market (suq).
Read more about Tekiyya Sulaymaniyya
General view of the khanqah of Shah Hamdan.
Credit: Commons.wikimedia.org.
A view of the courtyard with a pool in foreground.
Credit: Interamericaninstitute.org.
86 87

Entrance to the mosque at the Hala Sultan Tekke.
Credit: Stephania Zographaki, MIT Libraries,
Aga Khan Visual Archive.
Hala Sultan Tekke
Larnaca, Cyprus
Located to the south of the city of Larnaca, on the shore of the Salt Lake, the Hala Sultan
Tekke is a sacred pilgrimage site for the Muslim community of Cyprus. The complex consists
of a mosque, a tomb – widely believed to be of Hala Sultan, the sister of the Prophet’s foster
mother – a cemetery, and living quarters for men and women.
Interior view of the prayer hall at the Hala Sultan Tekke.
Credit: Stephania Zographaki, MIT Libraries,
Aga Khan Visual Archive.
Door towards the tomb of the Hala Sultan Tekke.
Credit: Stephania Zographaki, MIT Libraries,
Aga Khan Visual Archive.
88 89

Zawiya Tijaniya
Fez, Morocco
The zawiya is the congregational space for
the Tijaniya Sufi community, named after
the Sufi Sheikh Ahmed Tijani.
Learn more about the Tijaniya Sufi
community
Decorative details of the exterior of Zawiya Tidjaniya.
Credit: Tidjaniya.com.
Interior view of the Zawiya.
Credit: Tidjaniya.com.
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SPACES OF
PERSONAL RETREAT

Spaces of Personal Retreat
The Zawiya of Sidi Bel Abbes
Marrakech, Mororcco
In addition to spaces for congregational
In the Persian and Indo-Muslim world, they
Commissioned in 1605, the Zawiya of Sidi
prayers, there is a range of spaces in the
are invariably known as chehel-neshini,
Bel Abbes is dedicated to an influential 12 th
Muslim world that facilitate meditation,
chilla or chehel-khana, terms that refer to
century CE Sufi saint, Sidi Bel Abbes (1130-
personal reflection, reading of the
the mystical practice of an inward retreat
1205 CE). He is revered as the patron saint
Qur’an in seclusion,
reciting litanies
lasting forty days. Amongst the Nurbakhshi
of Marrakesh, and is counted among the
and
remembrance, the repetition and
Muslims, centered in Baltistan, they are
seven Sufi saints associated with the city.
glorification of God’s names and attributes
known as ‘itiqaf-khanas.
The complex comprises of his mausoleum,
(dhikr). These spaces bear a range of names,
a mosque, and various religious and
but ultimately serve similar purposes. In
In North Africa, spaces of Sufi congregation
educational facilities organised around two
the Arabic-speaking world, these spaces
are also referred to as ribat. The ribats were
linked courtyards. The complex is also an
are most commonly known as retreats
originally constructed as frontier posts
asylum to the blind, as Sidi Bel Abbes was
(khalwa). They can be found within mosque
where travellers (particularly soldiers)
well known for his charitable work on their
complexes or on the perimeters of zawiyas
could stay. Over time, the ribats came to be
behalf.
and khanaqahs. Amongst areas populated
converted to spaces of Sufi congregations.
by Hui Muslims in China, they are known
as bayt al-‘itiqaf. In this context, they
Read about Zawiyas in the Sahara
are portable structures brought into the
mosque during the month of Ramadan and
used primarily by the akhun, (brothers) or
imam on behalf of the congregation.
Fountain at the entrance of the
mausoleum of Sidi Bel Abbes.
Credit: Delpha, Creative Commons.
General view of the complex of the Zawiya of Sidi Bel
94
Abbes. Credit: Delpha, Creative Commons.
95

The room for forty-day retreats (Chilla-khana), at the Chashma-i Ayub Mausoleum.
Credit: Philip Huber, Archnet.org.
The Chashma-i Ayub Mausoleum
Near Bukhara, Uzbekistan
The name of the site literally means ‘Well of the Prophet Jacob (Ayub)’. Legend holds that
the Prophet made a well by striking the ground with his staff. The current mausoleum was
constructed during the reign of the Mongol ruler Timurlane (d. 1405 CE). The water of this
well is considered pure and healing.
Read more about the Chashma-i Ayub Mausoleum
Nomination of the Chashma-i Ayub as a World Heritage site at UNESCO
General view of Chashma-i Ayub Mausoleum.
Credit: Philip Huber, Archnet.org.
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The Ribat of Sousse
Sousse, Tunisia
The Ribat of Monastir
Monastir, Tunisia
The ribat of Sousse is both the oldest and most typical surviving example of the ribat typology
as it existed in medieval North Africa.
The fortress was constructed in the late-ninth century CE and fortified in the Hafsid era (mid-
13 th -16 th centuries, CE).
Read more about the Ribat of Sousse
Read more about the Ribat of Monastir
The Ribat of Sousse amidst its surroundings.
Credit: Russell Harris, The Institute of Ismaili Studies.
Fotifications of the Ribat of Monstir.
Credit: Encyclopedia Britannica.
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FURTHER READING

Further Reading
There is an increasing body of academic literature on spaces and expressions of piety amongst
Muslim communities. The following titles provide an introduction to various perspectives
on the history, development and use of spaces by Muslims for worship and piety in both
historical and contemporary contexts.
Bloom, Jonathan M. Arts of the City Victorious: Islamic Art and Archtiecture in Fatimid North
Africa and Egypt. New Haven, Yale University Press: in association with The Institute of Ismaili
Studies, 2007.
Jiwani, Karim. Muslim Spaces of Piety and Worship. The Institute of Ismaili Studies: London,
2006. [accessed September, 2017]
Kahera, Akel Ismail. Deconstructing the American Mosque: Space, Gender and Aesthetics.
Austin: University of Texas Press, 2002.
Keshani, Hussein. “Architecture and the Twelver Shi‘i Tradition: The Great Imambara Complex
of Lucknow,” Muqarnas 23 (2006), pp. 219–250.
Flood, Finbar Barry. The Great Mosque of Damascus: Studies on the Makings of an Umayyad
Visual Culture. Leiden: E. J. Brill, 2000.
Lifchez, Raymond. The Dervish Lodge: Architecture, Art and Sufism in Modern Turkey. Los
Angeles: University of California Press, 1992.
Geels, Antoon. “A Note on the Psychology of Dhikr: The Halveti-Jerrahi Order of Dervishes in
Manger, Leif, ed. Muslim Diversity: Local Islam in Global Contexts. London: Routledge, 1999.
Istanbul,” International Journal for the Psychology of Religion 6:4 (1994), pp. 229–251.
Metcalf, Barbara Daly, ed. Making Muslim Space in North America and Europe. Los Angeles:
Grabar, Oleg. Grabar, Oleg. “Architecture as Art” in Islamic Art and Beyond, volume III,
University of California Press, 1996.
Constructing the Study of Islamic Art. Hampshire: Ashgate Publishing Limited, 2006. First
published in Aga Khan Award, Seminar Ten: Architecture Education (Granada, 1986), pp.
Norton, Augustus, R. Shi‘ism and the Ashura Ritual in Lebanon. Saqi Books: London, 2004.
33–42. [Accessed August, 2017].
Rabbat, Nasser. ‘The Meaning of the Umayyad Dome of the Rock’, Muqarnas 6 (1989), pp.
Hawting, Gerald, ed. The Development of Islamic Ritual. The Formation of the Classical
12–21.
Islamic World, 26. London: Ashgate, 2006.
Stauth, Georg, ed. On Archaeology of ‘Sainthood and Local Spirituality in Islam: Past and
Jaschok, Maria and Shui Jingjun. The History of Women’s Mosques in Chinese Islam: A Mosque
Present Crossroads of Events and Ideas’, in Yearbook of the Sociology of Islam 5 (2004).
of their Own. London: Routledge, 2000.
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www.iis.ac.uk