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. 


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. 



View of the mosque’s main gate. 



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, 


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. 


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. 


General view of Moaven al-Molk Tekiye. 


Commemoration of Imam Husayn’s martyrdom at 

Husayniya Dar es Salam. 


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. 


View of iwan on west side of courtyard from the 1990s. 


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. 


Nawabad Jamatkhana, China. 


Glenview Jamatkhana, USA. 


Brongshal Jamatkhana, Hunza. 


68 69

Salamiyya Jamatkhana Syria. 


Hasnabad Jamatkhana, Mumbai, India. 

Credit: Shaukat Chandani. 

Mahoosk Jamatkhana, Iran. 


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. 

72 73

The Ismaili Centre, Burnaby 


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 

74 75

The Ismaili Centre, Dushanbe 


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, 


Whirling dervishes at the gallery of the Sama‘khana. 


82 83

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. 


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. 



Door towards the tomb of the Hala Sultan Tekke. 



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. 

90 91

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. 

96 97

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. 


Fotifications of the Ribat of Monstir. 

Credit: Encyclopedia Britannica. 

98 99

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. 

102 103

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Muslim Spaces of Worship and Gathering

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