Muslim Spaces of Worship and Gathering by alakhani

Muslim Spaces of

Worship and Gathering

MUSLIM SPACES OF WORSHIP AND GATHERING

CONTENT Introduction

The Mosque / Masjid

Shrines and Related Spaces

The Cemevi

The Jamatkhana

The Mevlevihane and Samaâ&#x20AC;&#x2122;khana

Spaces of Personal Retreat

Further Reading

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 tanslucent block. In designing the Ismaili Centre, Toronto, Charles Correaâ&#x20AC;&#x2122;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.

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

THE MOSQUE / MASJID

Baadshahi Mosque Photo Credit: Credit: Guilhem Vellut, Creative Commons.

The Mosque / Masjid The mosque/masjid is the most prominent

determine the nature of the rituals that take

congregational space in the Muslim world,

place in a mosque and the considerations

however, little attention has been given to

to whether or not a mosque accommodates

its varied types and uses amongst Muslim

one gender or both.

communities. The word jami‘ refers to a place of communal The English word ‘mosque’ refers, in

gathering, and is distinguished from a masjid

actuality, to a series of words used in the

in that it accommodates large numbers of

languages spoken in the Muslim world. The

congregants for the weekly Friday mid-day

most common of these is masjid, a word of

prayer. In Indonesia, jami‘ is referred to

Arabic origin, signifying a place where one

as masjid agung (great mosque), which is

prostrates. In old Semitic languages such as

usually a larger space than jami‘. The term

Aramaic, Nabatean, Syriac and Amharic, a

also signifies the ‘royal’ or ‘principal’ mosque

masjid refers to a place of worship of other

in a town or city.

religions as well. Over time, the word came to be specifically referenced, in the Muslim

Buildings dedicated as musallas, namazgahs

tradition, to the principal Muslim space for

or namaz-khanas are usually informal spaces

gatherings and offering prayers.

used by Muslims for private or small group prayers and can often be found in public places

The regional and historical developments of

such as train and bus stations. In parts of the

the types of mosques, including the variety

Arab world, a musalla can also designate a

of architectural features, is influenced by

large space, usually on the outskirts of a city,

a number of factors ranging from culture,

used twice yearly for the ‘Id or festival prayers.

language, politics and

The term ‘Id-gah is used more commonly for

the forms and

expressions of piety. These factors also

such spaces amongst South Asian Muslims. 13

The Mosque of The Prophet al-Masjid al-Nabawi Madina Munawwara, Saudi Arabia Built in 622 CE by the Muslim community in Yathrib, later called al-Madinat alMuanwara, 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 Rahmah, 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. Read more about Masjid al-Nabawi

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.

Courtyard of al-Masjid al-Nabawi. Credit: Adzril, Creative Commons.

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

The Great Umayyad Mosque 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, 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, 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

The Great Mosque of Madiya Mahdiya, Tunisia Jamiâ&#x20AC;&#x2DC; al-Kabir, the Great Mosque, of Mahdiya 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 Shiâ&#x20AC;&#x2DC;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, ruled from Cordoba, Spain. Mahdiya, in present-day Tunisia, was the first capital city of the Fatimids. Watch a video clip of The Great Mosque of Mahdiya; Read more about The Great Mosque of Mahdiya

The surviving Fatimid portal of the Great Mosque of Mahdiya. Credit: Shiraz Kabani, The Institute of Ismaili Studies.

TOP IMAGE: The Great Mosque of the Umayyads in Damascus. Credit: Dan, Creative Commons.

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.

The Great Mosque of Al Azhar Cairo, Egypt 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 Emperor Aurangzeb (1658-1707) to house a number of relics of the Prophet. Read more about Badshahi Masjid

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 AlAzhar Read about Fatimid-Cairo as described by Nasir Khusraw, an eleventh century CE Isma‘ili da‘i, philosopher and poet

Contemporary view of Al-Azhar Mosque. Credit: Nasser Rabat, MIT Libraries, Aga Khan Visual Archive.

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 into mosque architecture. Read more about Huajuexiang Mosque

Entrance to the Great Mosque of Huajuexiang. Credit: Mararie, Creative Commons.

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.

Masjid-i Imam Isfahan, Iran Masjid-i Imam, formerly known as Masjid-i Shah, was commissioned in the early 17th century by Safavid Shah Abbas. The mosque was constructed on the south side of Isfahanâ&#x20AC;&#x2122;s royal square, 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.

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 Emperor Aurangzeb (1658-1707) to house a number of relics of the Prophet. Read more about Badshahi Masjid

Interior view of the arcade in Badshahi Masjid. Credit: Guilhem Vellut, Creative Commons.

TOP IMAGE Exterior View of Badshahi Masjid. Credit: Guilhem Vellut, Creative Commons.

BOTTOM IMAGE Sunset at Badshahi Masjid. Credit: Matthieu Paley, Aga Khan Development Network.

The Great Mosque of Heart Herat, Afghanistan The Great Mosque of Heart is the cityâ&#x20AC;&#x2122;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 the Gurid times. Read more about the Great Mosque of Herat

A Kart period cauldron in mosque courtyard. Credit: Archnet.org. Reproduced with permission of the Fine Arts Library of the Harvard College Library.

A view of the courtyard of The Great Mosque of Herat. Â© Aga Khan Trust for Culture.

Ulu Camii ve Dar端ssifa Divigri, Turkey The Ulu Camii ve Dar端ssifa 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. Ulu Camii ve Dar端ssifa, are well preserved and have a storied history, including use during World War II as the secret vault for the treasure of Topkapi Sarayi. Read more about Divigri Ulu Camii ve Dar端ssifa

Decorative detail on the portal. Credit: University of Hawaii Museum.

A view of Ulu Camii ve DarĂźssifa in the surrounding urban setting of Divigri. Credit: University of Hawaii Museum.

‘Idgah Kashghar Xingjiang, China Incorporating older structures dating back to late 10th century CE, the ‘Idgah was built by Saqsiz Mirza in mid-fifteenth century, CE. Read more about ‘Idgah Kashghar

General view of ‘Idgah Kashghar. © The Institute of Ismaili Studies.

University Mosque Depok, Indonesia 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 the mosque. Credit: Courtesy of the project architect, Aga Khan Award for Architecture.

View of the mosqueâ&#x20AC;&#x2122;s main gate. Credit: Courtesy of the project architect, Aga Khan Award for Architecture.

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 GĂźnay, Aga Khan Award for Architecture.

The Grand National Assembly Mosque amidst the Parliament buildings in the background. Credit: Reha GĂźnay, Aga Khan Award for Architecture.

Tengku Tengah Zaharah Mosque Tanjung Bungah, Malaysia 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.

General view to Tengku Tengah Zaharah Mosque. Credit: Bahrin Shah Raja, Aga Khan Award for Architecture.

Cologne Islamic Cultural Centre Cologne, Germany 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

TOP IMAGE: Aerial view of the Cologne Islamic Cultural Centre. Credit: ArchitecturbĂźro Paul BĂśhm, Aga Khan Award for Architecture.

BOTTOM IMAGE: Ground level view of the Cologne Islamic Cultural Centre. Credit: Bjarke Liboriussen, Creative Commons.

COMMUNITY SPECIFIC MOSQUES

Al-Kazimiya Baghdad, Iraq 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 Kazim and Muhammad al-Taqi, the seventh and ninth imams of the Twelver Shi’a lineage, respectively. The shrine is also the final abode for famous Shi‘a scholars such as Shaykh Mufid and Sayyid Radi (who compiled Nahj al-Balaghah, The way of Eloquence, which is a well-known collection of letters, sermons and sayings attributed to Imam Ali Ibn Abi Talib).

General view of Al-Kazimiya. Credit: Historical Atlas of the Islamic World (2004).

Interior view of the Al-Kazimiya Mosque. Credit: shia-forum.de.

Zahara Syedna Hatem Haraz, Yemen 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 daâ&#x20AC;&#x2DC;i al-Mutlaq of the Bohras, Syedna Hatem bin Ibrahim.

Ariel view of Zahara Syedna Hatem. Credit: Fayz-e-Husayni Trust, Bombay.

A view of the house of daâ&#x20AC;&#x2DC;i Hatem at Zahara Syedna Hatem. Credit: Abbas Ali, Creative Commons.

Fathiyyah al-Idrisiyyah / Santri Fadris Tasikmalaya, Indonesia 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.

General view of Fatihiyya Idrisiyya. Credit: Santri Fadris.

Students at Fatihiyya Idrisiyya. Credit: Santri Fadris.

SHRINES AND RELATED SPACES

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 Shiâ&#x20AC;&#x2DC;a communities. In addition, spaces for private retreat and meditation are also often found in shrine complexes.

Mazar-e Sharif

Credit: Embassy of Afghanistan, Washington, DC.

Dargah of Ajmer Sharif Rajasthan, India The dargah complex is attributed to the Sufi saint Hazrat Khwaja Moinuddin Chishti. Khawajaâ&#x20AC;&#x2122;s wife and daughter are also buried in the same complex. The dargah has several separate spaces and monuments that are used for different rituals. 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.

Imamzadeh Imam Saleh Tehran, Iran The Imamzadeh is a significant pilgrimage site in northern Tehran, hosting the tomb of Imam Saleh, a son of fifth Imam of the Twelver Shiâ&#x20AC;&#x2DC;a, Musa Kazim.

General view of Imamzadeh Saleh. Credit: Oliver Laumann, Creative Commons.

Rawza / Mazar-e Sharif Northern Afghanistan 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). Legends have contended 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 12th century CE. Read more about Mazar-e Sharif

Genral view of Mazar-e Sharif. Credit: Embassy of Afghanistan, Washington, DC.

Marabout Alfa Mouhama Bokary, Mali 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.

General view of Lardé Balé Mosque. Credit: Sebastian Schutyser, Aga Khan Trust for Culture.

Tomb of marabout Alfa Mouhama Bokary, 1820, at Lardé Balé Mosque. Credit: Sebastian Schutyser, Aga Khan Trust for Culture.

Zikrikhana Teertej Baluchistan, Pakistan

Zikri Muslims are followers of the Indian Sufi Syed Muhammad Jaunpuri, who is said to have founded the Zikri tariqah in the 15th century CE. Jaunpuri claimed the status of Mahdi â&#x20AC;&#x201C; a messianic reformer of Islam, to himself. Followers of the Zikri belief system flourished in the 16th century, in Baluchistan. Read more about the Zikris in Pakistan

General View of Zikrikhana Teertej, Baluchistan. Credit: Dawn.com.

SPACES TO COMMEMORATE THE MARTYRDOM OF IMAM HUSAYN Amongst the Twelver-Shi‘a, Ithna‘asharis, who are largest of the Shi‘a 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 re-enacting the last days of Imam Husayn’s life. In South Asia, replicas of Imam Husayn’s shrine or tomb (tabut or

ta‘ziya), 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 dependent 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.

Badshahi Ashurkhana Hyderabad, India The Badshahi Ashurkhana was commissioned, in late 16th century CE, by the fifth sultan of the Qutb Shahi Dynasty, Mohammad Quli Qutb Shah. The ashurkhana, in addition to the prayer space, comprises of 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.

General View of Badshahi Ashurkhana. Credit: Shiaindia.com.

Relics representing the battle standards used by Imam Husayn and his entourage, housed at Badshahi Ashurkhana. Credit: Rajesh, Creative Commons.

Bibi ka Allawa Hyderabad, India Bibi Ka Allawa is one of the oldest religious monuments of Hyderabad. Allawa is a Persian word, meaning a place where stabdards (â&#x20AC;&#x2DC;alams) are kept with reverence. The practice of installing the â&#x20AC;&#x2DC;alam at Bibi Ka Allwa is over 400 years old, dating back to the period of Quli Qutb Shahi.

Entrance to Bibi Ka Allawa. Credit: Times of India.

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 (small) Chhota Imambara was built by the Qajar ruler, Ali Shah, around mid-19th century, and hosts his own mausoleum and the tomb of his mother next to him. Read more about Bara Imambara and Chhota Imambara

General view of Bara Imambara. Credit: Aga Khan Trust for Culture.

Interior view of Bara Imambara. Credit: Aga Khan Trust for Culture.

General view of Chhota Imambara. ÂŠ Aga Khan Trust for Culture.

Moaven Mulk Tekiye Kermanshah, Iran Moaven Almolk Tekiye in the old part of Kermanshah, is a beautiful husayniya from the Qajar period (r. 1785â&#x20AC;&#x201C;1925).

Decorative details of the tiles at Moaven Mulk Tekiyye. Credit: Commons.wikimedia.org. Decorative details of the tiles at Moaven Mulk Tekiye. Credit: Commons.wikimedia.org.

General view of Moaven Mulk Tekiye. Credit: Commons.wikimedia.org.

Husainiya Dar es Salam Dar es Salam, Tanzania

Commemoration of Imam Husaynâ&#x20AC;&#x2122;s martyrdom at Husayniya Dar es Salam. Credit: Commons.wikimedia.org.

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 the 12th 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 the 12th 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. ÂŠ Aga Khan Trust for Culture.

THE CEMEVI

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 Sahkulu Dargah and Cemevi. Credit: BBC Turkey.

General View of Kartal Cemevi. Credit: Commons.wipimedia.org.

THE JAMATKHANA

Kinshasa Jamatkhana interior. ÂŠ 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 subsequent pages are of the Jamatkhanas belonging to the global Shi’a Imami Isma’ili Muslim community.

Plano Jamatkhana, USA. ÂŠ the.ismaili.

Glenview Jamatkhana, Canada. ÂŠ the.ismaili.

Nawabad Jamatkhana, China. ÂŠ The Institute of Ismaili Studies.

Brongshal Jamatkhana, Hunza. ÂŠ The Institute of Ismaili Studies.

Salamiya Jamatkhana Syria. ÂŠ The Institute of Ismaili Studies.

Mahoosk Jamatkhana, Iran. ÂŠ The Institute of Ismaili Studies.

Hasnabad Jamatkhana, Mumbai, India. Credit: Shaukat Chandani.

Tashkorgan Jamatkhana, China. Credit: Nuram.

Karimabad Jamatkhana, Surat, India. Credit: Hussein Charania.

Karimabad Jamatkhana, Karachi, Pakistan. Credit: Pyarali Jiwa.

TOP IMAGE Kalanguzar Jamatkhana, Doshi, Baghlan, Afghanistan. Credit: Hussein Charania.

BOTTOM IMAGE Mwanza Jamatkhana, Mwanza, Tanzania. Credit: Al-Karim Walli, Archnet.org.

The Ismaili Centre, Burnaby ÂŠ 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 communityâ&#x20AC;&#x2122;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

The Ismaili Centre, Dushanbe ÂŠ the.ismaili.

THE MEVLEVIHANE AND SAMAâ&#x20AC;&#x2122;KHANA

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 12th 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.

Whirling dervishes at Galata Mevlevihanesi. Credit: istanbul.com.

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.

Gallery of the Samaâ&#x20AC;&#x2122;khana after restoration. Credit: Barry Iverson, Aga Khan Award for Architecture.

Samaâ&#x20AC;&#x2122;khana at Dargah Agha Sahab Jabalpur, India The dargah is dedicated to an early 19th century Sufi figure, Hazrat Meerza Agha Mohammed, from Lucknow, India. Read more about Dargah Agha Saheb and view a photo album of events at the dargah

Commemoration of Urs (death anniversary) of Agha Saheb at the Dargah. Credit: Agharang.

Mehfil-e Samaâ&#x20AC;&#x2DC;, ceremony of listening, at Agha Saheb Dargah. Credit: Aragang.

The Khanqah/Tekkiye 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 11th century CE and were encouraged by the Ayyubid ruler, Salah al-Din. The khanqah 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 tekkiyeh, 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 (tariqah) congregate for their weekly remembrance (dhikr) sessions. These are most often found in northern Syria and Egypt.

Khanaqah Sultan-Barquq Cairo, Egypt 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 Khanaqah Sultan-Barquq A view of the khanaqah of Sultan Barquq from the street. Credit: Maison Bonfils, Archnet. Reproduced with permission of the Fine Arts.

Khanqah-e Shah Hamdan Srinagar Jamu and Kashmir 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.

General view of the khanqah of Shah Hamdan. Credit: Commons.wikimedia.org.

Takiyya Sulaymaniyya Damascus, Syria 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 takiyya complex with a market (souk). Read more about Takiyya Sulaymaniyya

A view of the courtyard with a pool in foreground. Credit: Interamericaninstitute.org.

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 Hala Sultan Tekke. Credit: Stephania Zographaki, MIT Libraries, Aga Khan Visual Archive.

Door towards the tomb of Hala Sultan Tekke. Credit: Stephania Zographaki, MIT Libraries, Aga Khan Visual Archive.

Entrance to the mosque at Hala Sultan Tekke. Credit: Stephania Zographaki, MIT Libraries, Aga Khan Visual Archive.

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 Tijaniya Sufi community

Decorative details of the exterior of Zawiya Tidjaniya. Credit: Tidjaniya.com.

Interior view of the Zawiya. Credit: Tidjaniya.com.

SPACES OF PERSONAL RETREAT

Spaces of Personal Retreat In addition to spaces for congregational prayers, there is a range of spaces in the Muslim world that facilitate meditation, personal reflection, reading of the Qur’an in seclusion, reciting litanies and remembrance, the repetition and glorification of God’s names and attributes (dhikr). These spaces bear a range of names, but ultimately serve similar purposes. In the Arabic-speaking world, these spaces are most commonly known as retreats (khalwa). They can be found within mosque complexes or on the perimeters of zawiyas and khanqahs. Amongst areas populated by Hui Muslims in China, they are known as bayt al-‘itiqaf. In this context, they 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.

In the Persian and Indo-Muslim world, they are invariably known as chehel-neshini, chilla or chehel-khana, terms that refer to the mystical practice of an inward retreat lasting forty days. Amongst the Nurbakhshi Muslims, centered in Baltistan, they are known as ‘itiqaf-khanas, and amongst Druze Muslims, they are an important element of spiritual growth, used regularly by initiated members of the community. In North Africa, spaces of Sufi congregation are also referred to as ribat. The ribats were originally constructed as frontier posts where travellers (particularly soldiers) could stay. Over time, the ribats came to be converted to spaces of Sufi congregations. Read about Zaiwaiyas in the Sahara

Zawiya Sidi Bell Abbes Marrakech, Mororcco Commissioned in 1605, Zawiya Sidi Bel Abbes is dedicated to an influential 12th century CE Sufi saint, Sidi Bul Abbas (11301205 CE). He is revered as the patron saint of Marrakech, and is counted among the seven Sufi saints associated with the city. The complex comprises of his mausoleum, a mosque, and various religious and educational facilities organised around two linked courtyards. The complex is also an asylum to the blind, as Sidi Bul Abbas was well known for his charitable work on their behalf.

Fountain at the entrance of the mausoleum of Sidi Bel Abbes. Credit: Delpha, Creative Commons.

General view of the complex of Zawiya Sidi Bel Abbes. Credit: Delpha, Creative Commons.

Chashama-i Ayub Mausoleum Near Bukhara, Uzbekistan The name of the site literally means ‘Well of the Prophet Jacob (Ayub)’. The legend holds that the Prophet made a well by striking the ground with his staff. The current building of the mausoleum’s 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 Chashama-i Ayub Mausoleum Nomination of Chashma-i Ayub as a World Heritage site at UNESCO

General view of Chashama-i Auyyub Mausoleum. Credit: Philip Huber, Archnet.org.

Chilla-khana, room for forty-day retreats, at Chashama-i Auyyub Mausoleum. Credit: Philip Huber, Archnet.org.

Ribat Sousse, Tunisia The ribat at Sousse is both the oldest and most typical surviving example of the ribat typology as it existed in medieval North Africa. Read more about Ribat Sousse

The Ribat of Sousse amidst its surroundings. Credit: Russell Harris, The Institute of Ismaili Studies.

Ribat of Monastir Monastir, Tunisia The fortress was constructed in the late-ninth century CE and fortified in the Hafsid era (mid13th-16th centuries, CE).. Read more about the Ribat of Monastir

Fotifications of the Ribat of Monstir. Credit: Encyclopedia Britannica.