Mosque - wikipedia Mosque `` Masjed '' and `` Musjid '' redirect here. For the villages in Iran, see Masjed, Iran ( disambiguation ). For the racehorse, see Musjid ( horse ). Mosque Masjid ( Arabic : مَـسْـجِـد ‎ ) 2010 Aerial view of the Great Mosque of Mecca ( al - Masjid al - Ḥarām ), the largest mosque in the world, with the Kaaba in the center Part of a series on Islam Beliefs Oneness of God Prophets Revealed books Angels Predestination Day of Resurrection Practices Profession of faith Prayer Fasting Alms - giving Pilgrimage Texts and laws Quran Tafsir Sunnah ( Hadith, Sirah ) Sharia ( law ) Fiqh ( jurisprudence ) Kalam ( dialectic ) History Timeline Muhammad Ahl al - Bayt Sahabah Rashidun Imamate Caliphate Spread of Islam Culture and society Academics Animals Art Calendar Children Demographics Denominations Economics Education Feminism Festivals Finance LGBT Madrasa Moral teachings Mosque Philosophy Poetry Politics Proselytizing Science Social welfare Women Related topics Criticism of Islam Islam and other religions Islamism Islamophobia Glossary Islam portal A mosque ( / mɒsk / ; from Arabic : مَـسْـجِـد ‎, translit. masjid ) is a place of worship for Muslims. There are strict and detailed requirements in Sunni jurisprudence ( Arabic : فِـقْـه ‎, fiqh ) for a place of worship to be considered a mosque, with places that do not meet these requirements regarded as musallas. There are stringent restrictions on the uses of the area formally demarcated as the mosque ( which is often a small portion of the larger complex ), and in the Islamic Sharī'ah ( Arabic : شَـرِيْـعَـة ‎, Law ), after an area is formally designated as a mosque, it remains so until the Last Day. Many mosques have elaborate domes, minarets, and prayer halls, in varying styles of architecture. Mosques originated on the Arabian Peninsula, but are now found in all inhabited continents. The mosque serves as a place where Muslims can come together for Ṣalāh ( Arabic : صَـلَاة ‎, meaning `` prayer '' ) as well as a center for information, education, social welfare, and dispute settlement. The Imām ( Arabic : إِمَـام ‎, Leader ) leads the congregation in prayer. Contents 1 Etymology 2 History 2.1 Diffusion and evolution 2.2 Conversion of non-Muslim places of worship 3 Religious functions 3.1 Prayers 3.2 Ramadan 3.3 Charity 3.4 Frequency of attendance 4 Contemporary political roles 4.1 Advocacy 4.2 Social conflict 4.3 Saudi influence 4.4 Political Controversy 5 Architecture 5.1 Styles 5.2 Minarets 5.3 Mihrab 5.4 Domes 5.5 Prayer hall 5.6 Ablution facilities 5.7 Contemporary features 5.8 Symbols 6 Rules and etiquette 6.1 Prayer leader 6.2 Cleanliness 6.3 Dress 6.4 Concentration 6.5 Gender separation 6.6 Non-Muslims in mosques 7 See also 8 Notes 9 References 9.1 Bibliography 10 Further reading 11 External links Etymology A nomad 's mosque orientated towards Mecca, 2013 The word ' mosque ' entered the English language from the French word mosqueé that was probably derived from Italian moschea, a variant of Italian moscheta, from either Middle Armenian մզկիթ ( mzkit ' ) or Medieval Greek : μασγίδιον ( masgídion ) or Spanish mezquita, from Arabic : مَـسْـجِـد ‎, translit. masjid ( meaning `` place of worship '' or `` prostration in prayer '' ), either from Nabataean masg dhā́ or from Arabic Arabic : سَـجَـدَ ‎, translit. sajada ( meaning `` to bow down in prayer '' ), probably ultimately from Aramaic s ghēdh. History The Sheikh Lotfollah Mosque standing on the eastern side of Naghsh - i Jahan Square, Isfahan, Iran The first mosque in the world is often considered to be the area around the Ka'bah ( Arabic : كَـعْـبَـة ‎, ' Cube ' ) in Mecca, which is now known as Al - Masjid Al - Ḥarâm ( Arabic : ٱلْـمَـسْـجِـد الْـحَـرَام ‎, the Sacred Mosque ). A Hadith in Sahih al - Bukhari states that the Kaaba was the First Mosque on Earth, and the Second Mosque was the Temple in Jerusalem. Since as early as 638 AD, the Sacred Mosque has been expanded on several occasions to accommodate the increasing number of Muslims who either live in the area or make the annual pilgrimage known as Ḥajj ( Arabic : حَـجّ ‎ ) to the city. Others regard the first mosque in history to be the Quba Mosque in present - day Medina since it was the first structure built by Muhammad upon his emigration from Mecca in 622, though the Mosque of the Companions in the Eritrean city of Massawa may have been constructed at around the same time. The Great Mosque of Kairouan, in Tunisia, is the oldest mosque in the Muslim West The Islamic Prophet Muhammad went on to establish another mosque in Medina, which is now known as the Masjid an - Nabawi, or the Prophet 's Mosque. Built on the site of his home, Muhammad participated in the construction of the mosque himself and helped pioneer the concept of the mosque as the focal point of the Islamic city. The Masjid al - Nabawi introduced some of the features still common in today 's mosques, including the niche at the front of the prayer space known as the mihrab and the tiered pulpit called the minbar. The Masjid al - Nabawi was also constructed with a large courtyard, a motif common among mosques built since then. Diffusion and evolution The Great Mosque of Xi'an incorporates traditional elements of Chinese architecture Mosques had been built in Iraq and North Africa by the end of the 7th century, as Islam spread outside the Arabian Peninsula with early caliphates. The Imam Husayn Shrine in Karbala is reportedly one of the oldest mosques in Iraq, although its present form -- typical of Persian architecture -- only goes back to the 11th century. The shrine, while still operating as a mosque, remains one of the holiest sites for Shia Muslims, as it honors the death of the third Shia imam, and Prophet Muhammad 's grandson, Hussein ibn Ali. The Mosque of Amr ibn al - As was reportedly the first mosque in Egypt, serving as a religious and social center for Fustat ( present - day Cairo ) during its prime. Like the Imam Husayn Shrine, though, nothing of its original structure remains. With the later Shia Fatimid Caliphate, mosques throughout Egypt evolved to include schools ( known as madrasas ), hospitals, and tombs. The Great Mosque of Kairouan in present - day Tunisia was reportedly the first mosque built in northwest Africa, with its present form ( dating from the 9th century ) serving as a model for other Islamic places of worship in the Maghreb. It was the first to incorporate a square minaret ( as opposed to the more common circular minaret ) and includes naves akin to a basilica. Those features can also be found in Andalusian mosques, including the Grand Mosque of Cordoba, as they tended to reflect the architecture of the Moors instead of their Visigoth predecessors. Still, some elements of Visigothic architecture, like horseshoe arches, were infused into the mosque architecture of Spain and the Maghreb. The first mosque in East Asia was reportedly established in the 8th century in Xi'an. However, the Great Mosque of Xi'an, whose current building dates from the 18th century, does not replicate the features often associated with mosques elsewhere. Indeed, minarets were initially prohibited by the state. Following traditional Chinese architecture, the Great Mosque of Xi'an, like many other mosques in eastern China, resembles a pagoda, with a green roof instead of the yellow roof common on imperial structures in China. Mosques in western China were more likely to incorporate elements, like domes and minarets, traditionally seen in mosques elsewhere. Inside the Imam Reza shrine in Mashhad, Iran Kampung Hulu Mosque, the oldest mosque in Malaysia influenced by the Malay, Chinese and Hindu architecture A similar integration of foreign and local influences could be seen on the Indonesian islands of Sumatra and Java, where mosques, including the Demak Great Mosque, were first established in the 15th century. Early Javanese mosques took design cues from Hindu, Buddhist, and Chinese architectural influences, with tall timber, multi-level roofs similar to the pagodas of Balinese Hindu temples ; the ubiquitous Islamic dome did not appear in Indonesia until the 19th century. In turn, the Javanese style influenced the styles of mosques in Indonesia 's Austronesian neighbors -- Malaysia, Brunei, and the Philippines. The Jama Masjid in Delhi is India 's largest mosque, and a classic example of the Mughal style of architecture Badshahi Mosque ( 1673 ) in Lahore, currently the fifth largest mosque in the world Muslim empires were instrumental in the evolution and spread of mosques. Although mosques were first established in India during the 7th century, they were not commonplace across the subcontinent until the arrival of the Mughals in the 16th and 17th centuries. Reflecting their Timurid origins, Mughal - style mosques included onion domes, pointed arches, and elaborate circular minarets, features common in the Persian and Central Asian styles. The Jama Masjid in Delhi and the Badshahi Mosque in Lahore, built in a similar manner in the mid-17th century, remain two of the largest mosques on the Indian subcontinent. The Umayyad Caliphate was particularly instrumental in spreading Islam and establishing mosques within the Levant, as the Umayyads constructed among the most revered mosques in the region -- Al - Aqsa Mosque and Dome of the Rock in Jerusalem, and the Umayyad Mosque in Damascus. The designs of the Dome of the Rock and the Umayyad Mosque were influenced by Byzantine architecture, a trend that continued with the rise of the Ottoman Empire. Several of the early mosques in the Ottoman Empire were originally churches or cathedrals from the Byzantine Empire, with the Hagia Sophia ( one of those converted cathedrals ) informing the architecture of mosques from after the Ottoman conquest of Constantinople. Still, the Ottomans developed their own architectural style characterized by large central rotundas ( sometimes surrounded by multiple smaller domes ), pencil - shaped minarets, and open facades. Mosques from the Ottoman period are still scattered across Eastern Europe, but the most rapid growth in the number of mosques in Europe has occurred within the past century as more Muslims have migrated to the continent. Many major European cities are home to mosques, like the Grand Mosque of Paris, that incorporate domes, minarets, and other features often found with mosques in Muslim - majority countries. The first mosque in North America was founded by Albanian Americans in 1915, but the continent 's oldest surviving mosque, the Mother Mosque of America, only dates back to the 1930s. As in Europe, the number of American mosques has rapidly increased in recent decades as Muslim immigrants, particularly from South Asia, have come in the United States. Greater than forty percent of mosques in the United States were constructed after 2000. Conversion of non-Muslim places of worship Main article : Conversion of non-Muslim places of worship into mosques The Hagia Sophia was converted into a mosque after the Ottoman conquest of Constantinople in 1453 According to early Muslim historians, towns that surrendered without resistance and made treaties with the Muslims were allowed to retain their churches and the towns captured by Muslims had many of their churches converted to mosques. One of the earliest examples of these kinds of conversions was in Damascus, Syria, where in 705 Umayyad caliph Al - Walid I bought the church of St. John from the Christians and had it rebuilt as a mosque in exchange for building a number of new churches for the Christians in Damascus. Overall, Abd al - Malik ibn Marwan ( Al - Waleed 's father ) is said to have transformed 10 churches in Damascus into mosques. The process of turning churches into mosques were especially intensive in the villages where most of the inhabitants converted to Islam. The Abbasid caliph al - Ma'mun turned many churches into mosques. Ottoman Turks converted nearly all churches, monasteries, and chapels in Constantinople, including the famous Hagia Sophia, into mosques immediately after capturing the city in 1453. In some instances mosques have been established on the places of Jewish or Christian sanctuaries associated with Biblical personalities who were also recognized by Islam. Mosques have also been converted for use by other religions, notably in southern Spain, following the conquest of the Moors in 1492. The most prominent of them is the Great Mosque of Cordoba. Outside of the Iberian Peninsula, such instances also occurred in southeastern Europe once regions were no longer under Muslim rule. Religious functions The masjid jāmi ' ( Arabic : مَـسـجِـد جَـامِـع ‎ ), a central mosque, can play a role in religious activities such as teaching the Quran and educating future imams. Prayers Inside the Istiqlal Mosque, Jakarta, Indonesia, during Eid ul - Fitr There are two holidays ( Eids ) in the Islamic calendar : ʻĪd al - Fiṭr ( Arabic : عِـيـد الْـفِـطْـر ‎ ) and ʿĪd al - Aḍḥā ( Arabic : عِـيـد الْأَضْـحَى ‎ ), during which there are special prayers held at mosques in the morning. These Eid prayers are supposed to be offered in large groups, and so, in the absence of an outdoor Eidgah ( Urdu : عید گاہ ‬ ‎ ), a large mosque will normally host them for their congregants as well as the congregants of smaller local mosques. Some mosques will even rent convention centers or other large public buildings to hold the large number of Muslims who attend. Mosques, especially those in countries where Muslims are the majority, will also host Eid prayers outside in courtyards, town squares or on the outskirts of town in an Eidgah. Ramadan Islam 's holiest month, Ramaḍān ( Arabic : رَمَـضَـان ‎ ), is observed through many events. As Muslims must fast during the day during Ramadan, mosques will host Ifṭār ( Arabic : إِفْـطَـار ‎ ) dinners after sunset and the fourth required prayer of the day, that is Maghrib ( Arabic : مَـغْـرِب ‎ ). Food is provided, at least in part, by members of the community, thereby creating daily potluck dinners. Because of the community contribution necessary to serve iftar dinners, mosques with smaller congregations may not be able to host the iftar dinners daily. Some mosques will also hold Suḥūr ( Arabic : سُـحُـور ‎ ) meals before dawn to congregants attending the first required prayer of the day, Fajr ( Arabic : فَـجْـر ‎ ). As with iftar dinners, congregants usually provide the food for suhoor, although able mosques may provide food instead. Mosques will often invite poorer members of the Muslim community to share in beginning and breaking the fasts, as providing charity during Ramadan is regarded in Islam as especially honorable. Iftar at Taipei Grand Mosque, Taiwan during Ramadan Following the last obligatory daily prayer ( ' Ishâ ' ( Arabic : عِـشَـاء ‎ ) ) special, optional Ṫarâwîḥ ( Arabic : تَـرَاوِيـح ‎ ) prayers are offered in larger mosques. During each night of prayers, which can last for up to two hours each night, usually one member of the community who has memorized the entire Quran ( a Hafiz ) will recite a segment of the book. Sometimes, several such people ( not necessarily of the local community ) take turns to do this. During the last ten days of Ramadan, larger mosques will host all - night programs to observe Laylat al - Qadr, the night Muslims believe that Muhammad first received Quranic revelations. On that night, between sunset and sunrise, mosques employ speakers to educate congregants in attendance about Islam. Mosques or the community usually provide meals periodically throughout the night Nasir al - Mulk Mosque vault ceiling Shiraz, Iran During the last ten days of Ramadan, larger mosques within the Muslim community will host I'ṫikāf ( Arabic : إِعْـتِـكَـاف ‎ ), a practice in which at least one Muslim man from the community must participate. Muslims performing itikaf are required to stay within the mosque for ten consecutive days, often in worship or learning about Islam. As a result, the rest of the Muslim community is responsible for providing the participants with food, drinks, and whatever else they need during their stay. Charity The third of the Five Pillars of Islam states that Muslims are required to give approximately one - fortieth of their wealth to charity as Zakâṫ ( Arabic : زَكَـاة ‎ ). Since mosques form the center of Muslim communities, they are where Muslims go to both give zakat and, if necessary, collect it. Before the holiday of Eid ul - Fitr, mosques also collect a special zakat that is supposed to assist in helping poor Muslims attend the prayers and celebrations associated with the holiday. Frequency of attendance Islamic Center of Campinas, Brazil The Lipka Tatar wooden mosque in Poland The frequency by which Muslims attend mosque services vary greatly around the world. In some countries, weekly attendance at religious services are common among Muslims while in others, attendance is rare. In the United States in particular, it has been shown in a study done by the Institute for Social Policy and Understanding that Muslim Americans who regularly attend mosques are more likely to work with their neighbors to solve community problems ( 49 vs. 30 percent ), be registered to vote ( 74 vs. 49 percent ), and plan to vote ( 92 vs. 81 percent ). Overall, `` there is no correlation between Muslim attitudes toward violence and their frequency of mosque attendance. '' When it comes to mosque attendance, data shows that American Muslim women and American Muslim men attend the mosque at similar rates ( 45 % for men and 35 % for women ). Additionally, when compared to the general public looking at the attendance of religious services, young Muslim Americans attend the mosque at closer rates to older Muslim Americans. Percentage of Muslims who attend mosque at least once a week, 2009 -- 2012 Country Percentage Ghana 100 % Liberia 94 % Ethiopia 93 % Uganda 93 % Guinea - Bissau 92 % Mozambique 92 % Kenya 91 % Niger 88 % Nigeria 87 % Democratic Republic of the Congo 85 % Cameroon 84 % Djibouti 84 % Tanzania 82 % Chad 81 % Mali 79 % Indonesia 72 % Jordan 65 % Senegal 65 % Afghanistan 61 % Egypt 61 % Pakistan 59 % Malaysia 57 % United Kingdom 56 % Palestine 55 % Morocco 54 % Spain 54 % Bangladesh 53 % Thailand 52 % Yemen 51 % Israel 49 % Italy 49 % Canada 48 % Algeria 47 % Tunisia 47 % United States of America 47 % Turkey 44 % Australia 40 % Iraq 40 % Germany 35 % Lebanon 35 % Libya 35 % Bosnia and Herzegovina 30 % France 30 % Tajikistan 30 % Belgium 28 % Iran 27 % Saudi Arabia 27 % Denmark 25 % Netherlands 24 % Kyrgyzstan 23 % Kosovo ( Serbia ) 22 % Bulgaria 21 % Russia 19 % Georgia 14 % Kazakhstan 10 % Uzbekistan 9 % Albania 5 % Azerbaijan 1 % Contemporary political roles See also : Political aspects of Islam The East London Mosque was one of the first in Britain to be allowed to use loudspeakers to broadcast the adhan The late 20th century saw an increase in the number of mosques used for political purposes. Today, civic participation is commonly promoted in mosques in the Western world. Because of the importance in the community, mosques are used for preaching peaceful coexistence with non-believers, even in times of adversity. Large mosques sometimes play a political role as well. In Islamic countries like Bangladesh, Pakistan, Iran, and Saudi Arabia, political subjects are preached by imams at Friday congregations on a regular basis. In other Islamic countries, imams are usually banned from mentioning political issues. Advocacy Countries with a minority Muslim population are more likely than Muslim - majority countries of the Greater Middle East to use mosques as a way to promote civic participation. American mosques host voter registration and civic participation drives that promote involving Muslims, who are often first - or second - generation immigrants, in the political process. As a result of these efforts as well as attempts at mosques to keep Muslims informed about the issues facing the Muslim community, regular mosque attendants are more likely to participate in protests, sign petitions, and otherwise be involved in politics. Nevertheless, a link between political views and mosque attendance can still be seen in other parts of the world. Following the al - Askari Mosque bombing in February 2006, imams and other Islamic leaders used mosques and Friday prayers as vehicles to call for calm and peace in the midst of widespread violence. Social conflict See also : Islamophobia and Israeli -- Palestinian conflict Hindu nationalist politician Arun Pathak organised a celebration in Varanasi to commemorate the 1992 demolition of the Babri Masjid mosque. As they are considered important to the Muslim community, mosques, like other places of worship, can be at the heart of social conflicts. The Babri Mosque was the subject of such a conflict up until the early 1990s when it was demolished. Before a mutual solution could be devised, the mosque was destroyed on December 6, 1992 as the mosque was built by Babur allegedly on the site of a previous Hindu temple marking the birthplace of Rama. The controversy surrounded the mosque was directly linked to rioting in Bombay ( present - day Mumbai ) as well as bombings in 1993 that killed 257 people. Bombings in February 2006 and June 2007 seriously damaged Iraq 's al - Askari Mosque and exacerbated existing tensions. Other mosque bombings in Iraq, both before and after the February 2006 bombing, have been part of the conflict between the country 's groups of Muslims. However, mosque bombings have not been exclusive to Iraq ; in June 2005, a suicide bomber killed at least 19 people at an Afghan Shia mosque near Jade Maivand. In April 2006, two explosions occurred at India 's Jama Masjid. Following the September 11 attacks, several American mosques were targeted in attacks ranging from simple vandalism to arson. Furthermore, the Jewish Defense League was suspected of plotting to bomb the King Fahd Mosque in Culver City, California. Similar attacks occurred throughout the United Kingdom following the 7 July 2005 London bombings. Outside the Western world, in June 2001, the Hassan Bek Mosque was the target of vandalism and attacks by hundreds of Israelis after a suicide bomber killed 19 people in a night club in Tel Aviv. Although mosquegoing is highly encouraged for men, it is permitted to stay at home when one feels at risk from Islamophobic persecution. Saudi influence Funded by King Faisal of Saudi Arabia, the Faisal Mosque in Islamabad is the largest mosque in Pakistan Although the Saudi involvement in Sunni mosques around the world can be traced back to the 1960s, it was not until later in the 20th century that the government of Saudi Arabia became a large influence in foreign Sunni mosques. Beginning in the 1980s, the Saudi Arabian government began to finance the construction of Sunni mosques in countries around the world. An estimated US $ 45 billion has been spent by the Saudi Arabian government financing mosques and Sunni Islamic schools in foreign countries. Ain al - Yaqeen, a Saudi newspaper, reported in 2002 that Saudi funds may have contributed to building as many as 1,500 mosques and 2,000 other Islamic centers. Saudi citizens have also contributed significantly to mosques in the Islamic world, especially in countries where they see Muslims as poor and oppressed. Following the fall of the Soviet Union, in 1992, mosques in war - torn Afghanistan saw many contributions from Saudi citizens. The King Fahd Mosque in Culver City, California and the Islamic Cultural Center of Italy in Rome represent two of Saudi Arabia 's largest investments in foreign mosques as former Saudi king Fahd bin Abdul Aziz al - Saud contributed US $8 million and US $50 million to the two mosques, respectively. Political controversy In the western world, and in the United States in particular, Anti-Muslim sentiment and targeted domestic policy has created challenges for mosques and those looking to build them. There has been government and police surveillance of mosques in the US and local attempts to ban mosques and block constructions, despite data showing that in fact, most Americans opposing banning the building of mosques ( 79 % ) and the surveillance of U.S. mosques ( 63 % ) as shown in a 2018 study done by the Institute for Social Policy and Understanding. Architecture A 14th century mosque of Mir Sayyid Ali Hamadani in Srinagar, Kashmir Styles Further information : Islamic architecture Huseina Čauša džamija ( a.k.a. Džindijska ), 17th century traditional wooden mosque in Tuzla, Bosnia and Herzegovina Arab - plan or hypostyle mosques are the earliest type of mosques, pioneered under the Umayyad Dynasty. These mosques have square or rectangular plans with an enclosed courtyard and covered prayer hall. Historically, in the warm Middle Eastern and Mediterranean climates, the courtyard served to accommodate the large number of worshippers during Friday prayers. Most early hypostyle mosques had flat roofs on prayer halls, which required the use of numerous columns and supports. One of the most notable hypostyle mosques is the Great Mosque of Cordoba in Spain, the building being supported by over 850 columns. Frequently, hypostyle mosques have outer arcades so that visitors can enjoy the shade. Arab - plan mosques were constructed mostly under the Umayyad and Abbasid dynasties ; subsequently, however, the simplicity of the Arab plan limited the opportunities for further development, the mosques consequently losing popularity. The Great Mosque of Kairouan in Tunisia is one of the earliest remaining mosques The mosque of Isfahan international conference center, Isfahan, Iran Shah Mosque, Isfahan, Iran The first departure within mosque design started in Persia ( Iran ). The Persians had inherited a rich architectural legacy from the earlier Persian dynasties, and they began incorporating elements from earlier Parthian and Sassanid designs into their mosques, influenced by buildings such as the Palace of Ardashir and the Sarvestan Palace. Thus, Islamic architecture witnessed the introduction of such structures as domes and large, arched entrances, referred to as iwans. During Seljuq rule, as Islamic mysticism was on the rise, the four - iwan arrangement took form. The four - iwan format, finalized by the Seljuqs, and later inherited by the Safavids, firmly established the courtyard façade of such mosques, with the towering gateways at every side, as more important than the actual buildings themselves. They typically took the form of a square - shaped central courtyard with large entrances at each side, giving the impression of gateways to the spiritual world. The Persians also introduced Persian gardens into mosque designs. Soon, a distinctly Persian style of mosques started appearing that would significantly influence the designs of later Timurid, and also Mughal, mosque designs. The Ottomans introduced central dome mosques in the 15th century. These mosques have a large dome centered over the prayer hall. In addition to having a large central dome, a common feature is smaller domes that exist off - center over the prayer hall or throughout the rest of the mosque, where prayer is not performed. This style was heavily influenced by Byzantine architecture with its use of large central domes. Hajja Soad 's mosque took a pyramid shape that is a creative style in Islamic architecture. The Faisal Mosque in Islamabad, Pakistan, in a relatively unusual design fuses contemporary lines with the more traditional look of an Arab Bedouin 's tent, with its large triangular prayer hall and four minarets. However, unlike traditional mosque design, it lacks a dome. The mosque 's architecture is a departure from the long history of South Asian Islamic architecture. Yavuz Selim Mosque, an Ottoman mosque in Istanbul Mosques built in Southeast Asia often represent the Indonesian - Javanese style architecture, which are different from the ones found throughout the Greater Middle East. The ones found in Europe and North America appear to have various styles but most are built on Western architectural designs, some are former churches or other buildings that were used by non-Muslims. In Africa, most mosques are old but the new ones are built in imitation of those of the Middle East. This can be seen in the Abuja National Mosque in Nigeria and others. Minarets The oldest standing minaret in the world at the Great Mosque of Kairouan, Tunisia Typical Ottoman minarets in Turkey A common feature in mosques is the minaret, the tall, slender tower that usually is situated at one of the corners of the mosque structure. The top of the minaret is always the highest point in mosques that have one, and often the highest point in the immediate area. The tallest minaret in the world is located at the Hassan II Mosque in Casablanca, Morocco. It has a height of 210 metres ( 689 ft ) and completed in 1993, it was designed by Michel Pinseau. The first mosques had no minarets, and even nowadays the most conservative Islamic movements, like Wahhabis, avoid building minarets, seeing them as ostentatious and hazardous in case of collapse. The first minaret was constructed in 665 in Basra during the reign of the Umayyad caliph Muawiyah I. Muawiyah encouraged the construction of minarets, as they were supposed to bring mosques on par with Christian churches with their bell towers. Consequently, mosque architects borrowed the shape of the bell tower for their minarets, which were used for essentially the same purpose -- calling the faithful to prayer. The oldest standing minaret in the world is the minaret of the Great Mosque of Kairouan in Tunisia, built between the 8th and the 9th century, it is a massive square tower consisting of three superimposed tiers of gradual size and decor. Before the five required daily prayers, a Mu'adhdhin ( Arabic : مُـؤَذِّن ‎ ) calls the worshippers to prayer from the minaret. In many countries like Singapore where Muslims are not the majority, mosques are prohibited from loudly broadcasting the Adhān ( Arabic : أَذَان ‎, Call to Prayer ), although it is supposed to be said loudly to the surrounding community. The adhan is required before every prayer. However, nearly every mosque assigns a muezzin for each prayer to say the adhan as it is a recommended practice or Sunnah ( Arabic : سُـنَّـة ‎ ) of the Islamic prophet Muhammad. At mosques that do not have minarets, the adhan is called instead from inside the mosque or somewhere else on the ground. The Iqâmah ( Arabic : إِقَـامَـة ‎ ), which is similar to the adhan and said immediately before the start of prayer, is usually not said from the minaret even if a mosque has one. Mihrab Mihrab in Hagia Sophia, Istanbul, Turkey A miḥrāb ( Arabic : مِـحْـرَاب ‎ ), also spelled as mehrab is a semicircular niche in the wall of a mosque that indicates the qiblah ( Arabic : قِـبْـلَـة ‎, the direction of the Kaaba ) in Mecca, and hence the direction that Muslims should face when praying. The wall in which a mihrab appears is thus the `` qibla wall. '' Mihrabs should not be confused with the minbar ( Arabic : مِـنـۢبَـر ‎ ), which is the raised platform from which an Imam ( leader of prayer ) addresses the congregation. Domes Shait Gombuj Moshjid in Bangladesh built in the 1400s The domes, often placed directly above the main prayer hall, may signify the vaults of the heaven and sky. As time progressed, domes grew, from occupying a small part of the roof near the mihrab to encompassing the whole roof above the prayer hall. Although domes normally took on the shape of a hemisphere, the Mughals in India popularized onion - shaped domes in South Asia which has gone on to become characteristic of the Arabic architectural style of dome. Some mosques have multiple, often smaller, domes in addition to the main large dome that resides at the center. Prayer hall The prayer hall, also known as the muṣallá ( Arabic : مُـصَـلَّى ‎ ), rarely has furniture ; chairs and pews are generally absent from the prayer hall so as to allow as many worshipers as possible to line the room. Some mosques have Islamic calligraphy and Quranic verses on the walls to assist worshippers in focusing on the beauty of Islam and its holiest book, the Quran, as well as for decoration. The hypostyle prayer hall in the Great Mosque of Kairouan Often, a limited part of the prayer hall is sanctified formally as a masjid in the sharia sense ( although the term masjid is also used for the larger mosque complex as well ). Once designated, there are onerous limitations on the use of this formally designated masjid, and it may not be used for any purpose other than worship ; restrictions that do not necessarily apply to the rest of the prayer area, and to the rest of the mosque complex ( although such uses may be restricted by the conditions of the waqf that owns the mosque ). In many mosques, especially the early congregational mosques, the prayer hall is in the hypostyle form ( the roof held up by a multitude of columns ). One of the finest examples of the hypostyle - plan mosques is the Great Mosque of Kairouan ( also known as the Mosque of Uqba ) in Tunisia. Usually opposite the entrance to the prayer hall is the qiblah wall, the visually emphasized area inside the prayer hall. The qiblah wall should, in a properly oriented mosque, be set perpendicular to a line leading to Mecca, the location of the Kaaba. Congregants pray in rows parallel to the qiblah wall and thus arrange themselves so they face Mecca. In the qiblah wall, usually at its center, is the mihrab, a niche or depression indicating the direction of Mecca. Usually the mihrab is not occupied by furniture either. Sometimes, especially during Friday prayers, a raised minbar or pulpit is located to the side of the mihrab for a Khaṭīb ( Arabic : خَـطِـيـب ‎ ), or some other speaker to offer a Khuṭbah ( Arabic : خُـطْـبَـة ‎, Sermon ). The mihrab serves as the location where the imam leads the five daily prayers on a regular basis. Ablution facilities The wudu ( `` ablution '' ) area, where Muslims wash their hands, forearm, face and feet before they pray. Example from the Badshahi Mosque, Lahore, Pakistan As ritual purification precedes all prayers, mosques often have ablution fountains or other facilities for washing in their entryways or courtyards. However, worshippers at much smaller mosques often have to use restrooms to perform their ablutions. In traditional mosques, this function is often elaborated into a freestanding building in the center of a courtyard. This desire for cleanliness extends to the prayer halls where shoes are disallowed to be worn anywhere other than the cloakroom. Thus, foyers with shelves to put shoes and racks to hold coats are commonplace among mosques. Contemporary features Modern mosques have a variety of amenities available to their congregants. As mosques are supposed to appeal to the community, they may also have additional facilities, from health clinics to libraries to gymnasiums, to serve the community. Symbols Certain symbols are represented in a mosque 's architecture to allude to different aspects of the Islamic religion. One of these feature symbols is the spiral. The `` cosmic spiral '' found in designs and on minarets is a references to heaven as it has `` no beginning and no end ''. Mosques also often have floral patterns or images of fruit and vegetables. These are allusions to the paradise after death. Rules and etiquette Mosques, in accordance with Islamic practices, institute a number of rules intended to keep Muslims focused on worshiping God. While there are several rules, such as those regarding not allowing shoes in the prayer hall, that are universal, there are many other rules that are dealt with and enforced in a variety of ways from mosque to mosque. Prayer leader The prayer room inside the Taipei Grand Mosque in Taiwan Appointment of a prayer leader is considered desirable, but not always obligatory. The permanent prayer leader ( imam ) must be a free honest individual and is authoritative in religious matters. In mosques constructed and maintained by the government, the prayer leader is appointed by the ruler ; in private mosques, however, appointment is made by members of the congregation through majority voting. According to the Hanafi school of Islamic jurisprudence, the individual who built the mosque has a stronger claim to the title of imam, but this view is not shared by the other schools. Leadership at prayer falls into three categories, depending on the type of prayer : five daily prayers, Friday prayer, or optional prayers. According to the Hanafi and Maliki school of Islamic jurisprudence, appointment of a prayer leader for Friday service is mandatory because otherwise the prayer is invalid. The Shafi'i and Hanbali schools, however, argue that the appointment is not necessary and the prayer is valid as long as it is performed in a congregation. A slave may lead a Friday prayer, but Muslim authorities disagree over whether the job can be done by a minor. An imam appointed to lead Friday prayers may also lead at the five daily prayers ; Muslim scholars agree to the leader appointed for five daily services may lead the Friday service as well. All Muslim authorities hold the consensus opinion that only men may lead prayer for men. Nevertheless, women prayer leaders are allowed to lead prayer in front of all - female congregations. Cleanliness See also : Ritual purity in Islam Storage for shoes All mosques have rules regarding cleanliness, as it is an essential part of the worshippers ' experience. Muslims before prayer are required to cleanse themselves in an ablution process known as wudu. However, even to those who enter the prayer hall of a mosque without the intention of praying, there are still rules that apply. Shoes must not be worn inside the carpeted prayer hall. Some mosques will also extend that rule to include other parts of the facility even if those other locations are not devoted to prayer. Congregants and visitors to mosques are supposed to be clean themselves. It is also undesirable to come to the mosque after eating something that smells, such as garlic. Dress Islam requires that its adherents wear clothes that portray modesty. Men are supposed to come to the mosque wearing loose and clean clothes that do not reveal the shape of the body. Likewise, it is recommended that women at a mosque wear loose clothing that covers to the wrists and ankles, and cover their heads with a Ḥijāb ( Arabic : حِـجَـاب ‎ ), or other covering. Many Muslims, regardless of their ethnic background, wear Middle Eastern clothing associated with Arabic Islam to special occasions and prayers at mosques. Tippu Mosque, Mysore Concentration As mosques are places of worship, those within the mosque are required to remain respectful to those in prayer. Loud talking within the mosque, as well as discussion of topics deemed disrespectful, is forbidden in areas where people are praying. In addition, it is disrespectful to walk in front of or otherwise disturb Muslims in prayer. The walls within the mosque have few items, except for possibly Islamic calligraphy, so Muslims in prayer are not distracted. Muslims are also discouraged from wearing clothing with distracting images and symbols so as not to divert the attention of those standing behind them during prayer. In many mosques, even the carpeted prayer area has no designs, its plainness helping worshippers to focus. Gender separation Further information : Gender segregation and Islam A women - only mosque in Byblos, Lebanon There is nothing written in the Qurʼan about the issue of space in mosques and gender separation. However, traditional rules have segregated women and men. By traditional rules, women are most often told to occupy the rows behind the men. In part, this was a practical matter as the traditional posture for prayer -- kneeling on the floor, head to the ground -- made mixed - gender prayer uncomfortably revealing for many women and distracting for some men. Traditionalists try to argue that Muhammad preferred women to pray at home rather than at a mosque, and they cite a ḥadīth ( Arabic : حَـدِيـث ‎ ) in which Muhammad supposedly said : `` The best mosques for women are the inner parts of their houses, '' although women were active participants in the mosque started by Muhammad. Muhammad told Muslims not to forbid women from entering mosques. They are allowed to go in. The second Sunni caliph ʻ Umar at one time prohibited women from attending mosques especially at night because he feared they may be sexually harassed or assaulted by men, so he required them to pray at home. Sometimes a special part of the mosque was railed off for women ; for example, the governor of Mecca in 870 had ropes tied between the columns to make a separate place for women. Many mosques today will put the women behind a barrier or partition or in another room. Mosques in South and Southeast Asia put men and women in separate rooms, as the divisions were built into them centuries ago. In nearly two - thirds of American mosques, women pray behind partitions or in separate areas, not in the main prayer hall ; some mosques do not admit women at all due to the lack of space and the fact that some prayers, such as the Friday Jumuʻah, are mandatory for men but optional for women. Although there are sections exclusively for women and children, the Grand Mosque in Mecca is desegregated. Non-Muslims in mosques Barack Obama and Michelle Obama at the Istiqlal Mosque, Jakarta, the Indonesian island of Java Under most interpretations of sharia, non-Muslims are permitted to enter mosques provided that they respect the place and the people inside it. A dissenting opinion and minority view is presented by followers of the Maliki school of Islamic jurisprudence, who argue that non-Muslims may not be allowed into mosques under any circumstances. The Quran addresses the subject of non-Muslims, and particularly polytheists, in mosques in two verses in its ninth chapter, Sura At - Tawba. The seventeenth verse of the chapter prohibits those who join gods with Allah -- polytheists -- from entering mosques : It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit : In Fire shall they dwell. -- Quran, Sura 9 ( At - Tawba ), Ayah 17 The twenty - eighth verse of the same chapter is more specific as it only considers polytheists in the Sacred Mosque, the Masjid al - Haram in Mecca : O ye who believe ! Truly the Pagans are unclean ; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All - knowing, All-wise. -- Quran, Sura 9 ( At - Tawba ), ayah 28 According to Ahmad ibn Hanbal, these verses were followed to the letter at the times of Muhammad, when Jews and Christians, considered monotheists, were still allowed to the Masjid al - Haram. However, the Umayyad caliph Umar II later forbade non-Muslims from entering mosques, and his ruling remains in practice in present - day Saudi Arabia. Today, the decision on whether non-Muslims should be allowed to enter mosques varies. With few exceptions, mosques in the Arabian Peninsula as well as Morocco do not allow entry to non-Muslims. For example, the Hassan II Mosque in Casablanca is one of only two mosques in Morocco currently open to non-Muslims. President George W. Bush inside the Islamic Center of Washington, D.C. However, there are also many other places in the West as well as the Islamic world where non-Muslims are welcome to enter mosques. Most mosques in the United States, for example, report receiving non-Muslim visitors every month. Many mosques throughout the United States welcome non-Muslims as a sign of openness to the rest of the community as well as to encourage conversions to Islam. In modern - day Saudi Arabia, the Grand Mosque and all of Mecca are open only to Muslims. Likewise, the Al - Masjid al - Nabawi and the city of Medina that surrounds it are also off - limits to those who do not practice Islam. For mosques in other areas, it has most commonly been taken that non-Muslims may only enter mosques if granted permission to do so by Muslims and if they have a legitimate reason. All entrants regardless of religious affiliation are expected to respect the rules and decorum for mosques. The Badshahi Mosque ( Royal Mosque ) in Lahore, Pakistan, built by Mughal Emperor Aurangzeb, is open to non-Muslim tourists In modern Turkey, non-Muslim tourists are allowed to enter any mosque, but there are some strict rules. Visiting a mosque is allowed only between prayers ; visitors are required to wear long trousers and not to wear shoes, women must cover their heads ; visitors are not allowed to interrupt praying Muslims, especially by taking photos of them ; no loud talk is allowed ; and no references to other religions are allowed ( no crosses on necklaces, no cross gestures, etc. ) Similar rules apply to mosques in Malaysia, where larger mosques that are also tourist attractions ( such as the Masjid Negara ) provide robes and headscarves for visitors who are deemed inappropriately attired. In certain times and places, non-Muslims were expected to behave a certain way in the vicinity of a mosque : in some Moroccan cities, Jews were required to remove their shoes when passing by a mosque ; in 18th - century Egypt, Jews and Christians had to dismount before several mosques in veneration of their sanctity. Mariam Al - Batool Mosque is the only Mosque in Malta and is open to everyone but during Friday prayers women are segregated to nearby rooms of the Islamic Center The association of the mosque with education remained one of its main characteristics throughout history, and the school became an indispensable appendage to the mosque. From the earliest days of Islam, the mosque was the center of the Muslim community, a place for prayer, meditation, religious instruction, political discussion, and a school. Anywhere Islam took hold, mosques were established ; and basic religious and educational instruction began. See also Salah Holiest sites in Islam Imam khatib ( Sunni Islam ) Imamah ( Shi'a doctrine ) Lists of mosques Loudspeakers in mosques Notes Jump up ^ Kosovo is the subject of a territorial dispute between the Republic of Kosovo and the Republic of Serbia. The Republic of Kosovo unilaterally declared independence on 17 February 2008, but Serbia continues to claim it as part of its own sovereign territory. The two governments began to normalise relations in 2013, as part of the Brussels Agreement. Kosovo has received formal recognition as an independent state from 113 out of 193 United Nations member states. Jump up ^ Survey was conducted in 2016, not 2009 -- 2012. Jump up ^ Survey was only conducted in the southern five provinces. Jump up ^ Survey was conducted in 2013, not 2009 -- 2012. Sample was taken from entire population of Yemen, which is approximately 99 % Muslim. Jump up ^ Survey was conducted in 2015, not 2009 -- 2012. Jump up ^ Survey was conducted in 2016, not 2009 -- 2012. Jump up ^ Survey was conducted in 2008, not 2009 -- 2012. Jump up ^ Survey was conducted in 2015, not 2009 -- 2012. Jump up ^ Survey was conducted in 2008, not 2009 -- 2012. Jump up ^ Survey was conducted in 2013, not 2009 -- 2012. Sample was taken from entire population of Libya, which is approximately 97 % Muslim. Jump up ^ Survey was conducted in 2016, not 2009 -- 2012. Jump up ^ Survey was conducted in 2008, not 2009 -- 2012. Jump up ^ Survey was conducted in 2008, not 2009 -- 2012. Jump up ^ Survey was conducted in 2017, not 2009 -- 2012. Jump up ^ Survey was conducted in 2017, not 2009 -- 2012. References ^ Jump up to : `` Fiqh of Masjid & Musalla ''. Qa.sunnipath.com. 2005 - 07 - 03. Archived from the original on 2011 - 10 - 19. Retrieved 2011 - 11 - 03. Jump up ^ McLoughlin, S. 2005. `` Mosques and the Public Space : Conflict and Cooperation in Bradford. '' Journal of Ethnic and Migration Studies 31 ( 6 ) : 1045 -- 1066. Jump up ^ For the word 's origin from French and probable origin from Italian moscheta, see `` mosque, n. ''. OED Online. December 2011. Oxford University Press. ( 1 ). For the derivation of moscheta from Arabic sajada see `` mesquita, n. ''. OED Online. December 2011. Oxford University Press. ( 2 ). For the probable origin of `` sajada '' from Aramaic, and the meanings of sajada and masjid in Arabic, see `` masjid, n. ''. OED Online. December 2011. Oxford University Press. ( 3 ). For the inclusion of Spanish mesquita, possible derivation from Nabataean masg dhā́, and the Aramaic s ghēdh, see Klein, E., A Comprehensive Etymological Dictionary of the English Language ( Elsevier Publishing, 1966 ), p. 1007. Jump up ^ Kuban 1974, p. 1 Jump up ^ `` 55. Prophets - Sahih Al - Bukhari - 585 ''. www.searchtruth.com. Retrieved 2018 - 06 - 05. Jump up ^ Dumper & Stanley 2007, p. 241 Jump up ^ Tajuddin 1998, p. 135 Jump up ^ Reid, Richard J. 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Where Civilizations Collide. Madison / Teaneck, NJ : Fairleigh Dickinson University Press / Associated University Presses. p. 98. ISBN 978 - 0 - 8386 - 3943 - 6. Jump up ^ Qureshi, M. 1990. The Role of the Mosque in Islam. New Delhi : International Islamic Publishers. Bibliography Ahmed, Akbar S. ( 2002 ). Discovering Islam : Making Sense of Muslim History and Society. Abingdon, Eng. : Psychology Press. ISBN 9780415285254. Asher, Catherine B. ( 1992 ). Architecture of Mughal India. The New Cambridge History of India. Cambridge, Eng. : Cambridge University Press. ISBN 9780521267281. Bearman, P.J. ; Bianquis, Th. ; Bosworth, C.E. ; van Donzel, E. ; Heinrichs, W.P. ( eds. ). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573 - 3912. Bellows, Keith, ed. ( 2008 ). Sacred Places of a Lifetime : 500 of the World 's Most Peaceful and Powerful Destinations. Washington, D.C. : National Geographic Books. ISBN 9781426203367. Bloom, Jonathan M. ; Blair, Sheila, eds. ( 2009 ). 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Essa, Ahmed ; Ali, Othman ( 2010 ). Title Studies in Islamic Civilization : The Muslim Contribution to the Renaissance. Herndon, Va. : The International Institute of Islamic Thought. ISBN 9781565643505. Flood, Finbarr Barry ( 2001 ). The Great Mosque of Damascus : Studies on the Makings of an Ummayyad Visual Culture. Islamic History and Civilization. Leiden, the Netherlands : BRILL. ISBN 9789004116382. Goldschmidt, Jr., Arthur ; Davidson, Lawrence ( 2005 ). A Concise History of the Middle East ( 8th ed. ). Westview Press. ISBN 978 - 0 - 8133 - 4275 - 7. Kuban, Doğan ( 1974 ). The Mosque and Its Early Development. Iconography of Religions : Islam. Leiden, the Netherlands : E.J. Brill. ISBN 9789004038134. Kuban, Doğan ( 1985 ). Muslim Religious Architecture : Development of Religious Architecture in Later Periods. Iconography of Religions : Islam. Leiden, the Netherlands : E.J. Brill. ISBN 9789004070844. Netton, Ian Richard ( 1996 ). Seek Knowledge : Thought and Travel in the House of Islam ( annotated ed. ). Abingdon, Eng. : Psychology Press. ISBN 9780700703401. Nielsen, Jørgen Schøler ; Akgönül, Samim ; Alibašić, Ahmet ; Goddard, Hugh ; Maréchal, Brigitte, eds. ( 2011 ). Yearbook of Muslims in Europe. 3. Leiden, the Netherlands : BRILL. ISBN 9789004205161. Nimer, Mohamed ( 2002 ). The North American Muslim Resource Guide : Muslim Community Life in the United States and Canada. New York : Taylor & Francis. ISBN 9780415937283. Ruggles, D. Fairchild ( 2002 ). Gardens, Landscape, and Vision in the Palaces of Islamic Spain. University Park, Penn. : Penn State Press. ISBN 9780271042725. Tajuddin, Mohamed ( 1998 ). The Mosque as a Community Development Centre : Programme and Architectural Design Guidelines for Contemporary Muslim Societies. Kuala Lumpur : Penerbit UTM. ISBN 9789835201318. Further reading Yahya Abdullahi ; Mohamed Rashid Bin Embi ( 2013 ). Evolution of Islamic geometric patterns. Frontiers of Architectural Research : Elsevier. Abdullahi, Y. ; Embi, M.R. B ( 2015 ). Evolution Of Abstract Vegetal Ornaments On Islamic Architecture. International Journal of Architectural Research : Archnet - IJAR. Arberry, A.J. ( 1996 ). The Koran Interpreted : A Translation ( 1st ed. ). Touchstone. ISBN 978 - 0 - 684 - 82507 - 6. Campanini, Massimo, Mosque, in Muhammad in History, Thought, and Culture : An Encyclopedia of the Prophet of God ( 2 vols. ), Edited by C. Fitzpatrick and A. Walker, Santa Barbara, ABC - CLIO, 2014. ISBN 1610691776 Hawting, Gerald R. ( 2000 ). The First Dynasty of Islam : The Umayyard Caliphate AD 661 -- 750. Routledge. ISBN 978 - 0 - 415 - 24072 - 7. Kahera, Akel ( 2008 ). Deconstructing the American Mosque : Space, Gender and Aesthetics. Austin TX : University of Texas Press. ISBN 0 - 292 - 74344 - 0. Khan, Muhammad Muhsin ; Al - Hilali Khan ; Muhammad Taqi - ud - Din ( 1999 ). Noble Quran ( 1st ed. ). Dar - us - Salam Publications. ISBN 978 - 9960 - 740 - 79 - 9. Kramer ( ed. ), Martin ( 1999 ). The Jewish Discovery of Islam : Studies in Honor of Bernard Lewis. Syracuse University. ISBN 978 - 965 - 224 - 040 - 8. CS1 maint : Extra text : authors list ( link ) Kuban, Doğan ( 1974 ). Muslim Religious Architecture. Brill Academic Publishers. ISBN 978 - 90 - 04 - 03813 - 4. Lewis, Bernard ( 1993 ). Islam in History : Ideas, People, and Events in the Middle East. Open Court. ISBN 978 - 0 - 8126 - 9217 - 4. Lewis, Bernard ( 1994 ). Islam and the West. Oxford University Press. ISBN 978 - 0 - 19 - 509061 - 1. Lewis, Bernard ( 1996 ). Cultures in Conflict : Christians, Muslims, and Jews in the Age of Discovery. Oxford University Press. ISBN 978 - 0 - 19 - 510283 - 3. Mubarkpuri, Saifur - Rahman ( 2002 ). The Sealed Nectar : Biography of the Prophet. Dar - us - Salam Publications. ISBN 978 - 1 - 59144 - 071 - 0. Najeebabadi, Akbar Shah ( 2001 ). History of Islam. Dar - us - Salam Publications. ISBN 978 - 1 - 59144 - 034 - 5. Nigosian, S.A. ( 2004 ). Islam : Its History, Teaching, and Practices ( New ed. ). Indiana University Press. ISBN 978 - 0 - 253 - 21627 - 4. Rahman, Fazlur ( 1979 ). Islam ( 2nd ed. ). University of Chicago Press. ISBN 978 - 0 - 226 - 70281 - 0. Walker, Benjamin ( 1998 ). Foundations of Islam : The Making of a World Faith. Peter Owen Publishers. ISBN 978 - 0 - 7206 - 1038 - 3. Stachowski, Marek. Slawische Bezeichnungen für Moschee unter besonderer Berücksichtigung des Polnischen, Schlesischen, Tschechischen und Slowakischen. ‒ Janyšková I. / Karlíková H. / Boček V. ( ed. ) : Etymological research into Czech ( = Studia Etymologica Brunensia 22 ), Brno 2017 : 361 - 369. External links Texts on Wikisource : `` Mosque ''. Encyclopedia Americana. 1920. Spiers, R. Phené ( 1911 ). `` Mosque ''. Encyclopædia Britannica ( 11th ed. ). `` Mosque ''. New International Encyclopedia. 1905. Images of mosques from throughout the world, from the Aga Khan Documentation Center at MIT People and things in the Quran hide Characters Non-humans Allāh ( `` The God '' ) Names of Allah found in the Quran, such as Karīm ( Generous ) Beings in Paradise Ghilmān or Wildān Ḥūr Animals Related The baqarah ( cow ) of Israelites The dhi'b ( wolf ) that Jacob feared could attack Joseph The fīl ( elephant ) of the Abyssinians ) Ḥimār ( Domesticated donkey ) The hud - hud ( hoopoe ) of Solomon The kalb ( dog ) of the sleepers of the cave The nūn ( fish or whale ) of Jonah The nāqat ( she - camel ) of Saleh Non-related Ḥimār ( Wild ass ) Qaswarah ( `` Lion '', `` beast of prey '' or `` hunter '' ) Angels Angels of Hell Mālik Zabāniyah Angel of the Trumpet ( Isrāfīl or Raphael ) Jibrīl ( Gabriel ) Mīkāl ( Michael ) ' Izrā'īl Malakul - Mawt ( Azrael, Angel of Death ) Riḍwān Munkar Nakir Harut and Marut Kirāman Kātibīn ( Honourable Scribes ) Raqib Atid Jinn ' Ifrīt ( `` Strong one '' ) Jann Mārid ( `` Rebellious one '' ) Iblīs the Shayṭān ( Devil ) Other Shayāṭīn ( Demons ) Qarīn Prophets Mentioned Ādam ( Adam ) Al - Yasa ' ( Elisha ) Ayyūb ( Job ) Dāwūd ( David ) Dhūl - Kifl ( Ezekiel ? ) Hārūn ( Aaron ) Hūd ( Eber ? ) Idrīs ( Enoch ? ) Ilyās ( Elijah ) ' Imrān ( Joachim the father of Maryam ) Isḥāq ( Isaac ) Ismā'īl ( Ishmael ) Dhabih Ullah Isma'il Ṣādiq al - Wa 'd ( Fulfiller of the Promise ) Lūṭ ( Lot ) Ṣāliḥ Shu'ayb ( Jethro, Reuel or Hobab ? ) Sulaymān ibn Dāwūd ( Solomon son of David ) ' Uzair ( Ezra ? ) Yaḥyā ibn Zakariyyā ( John the Baptist the son of Zechariah ) Ya'qūb ( Jacob ) Isrā'īl ( Israel ) Yūnus ( Jonah ) Dhūn - Nūn ( `` He of the Fish ( or Whale ) '' or `` Owner of the Fish ( or Whale ) '' ) Ṣāḥib al - Ḥūt ( `` Companion of the Whale '' ) Yūsuf ibn Ya'qūb ( Joseph son of Jacob ) Zakariyyā ( Zechariah ) Ulu - l - ' Azm Muḥammad Aḥmad Other names and titles of Muhammad ʿĪsā ( Jesus ) Al - Masīḥ ( The Messiah ) Ibn Maryam ( Son of Mary ) Mūsā Kalīmullāh ( Moses He who spoke to God ) Ibrāhīm Khalīlullāh ( Abraham Friend of God ) Nūḥ ( Noah ) Debatable ones Dhūl - Qarnain ( Cyrus the Great ? ) Luqmān Maryam ( Mary ) Ṭālūt ( Saul or Gideon ? ) Implied Irmiyā ( Jeremiah ) Ṣamū'īl ( Samuel ) Yūsha ' ibn Nūn ( Joshua, companion and successor of Moses ) People of Prophets Evil ones Āzar ( possibly Terah ) Fir'awn ( Pharaoh of Moses ' time ) Hāmān Jālūt ( Goliath ) Qārūn ( Korah, cousin of Moses ) As - Sāmirī Abī Lahab Slayers of Saleh 's she - camel ( Qaddar ibn Salif and Musda ' ibn Dahr ) Good ones Adam 's immediate relatives Martyred son Wife Believer of Ya - Sin Family of Noah Father Lamech Mother Shamkhah bint Anush or Betenos Luqman 's son People of Aaron and Moses Believer of Fir'aun Family ( Hizbil / Hizqil ibn Sabura ) Imra'at Fir'awn ( Āsiyá bint Muzāḥim or Bithiah ) Khidr Magicians of the Pharaoh Moses ' wife Moses ' sister - in - law Mother Sister People of Abraham Mother Abiona or Amtelai the daughter of Karnebo Ishmael 's mother Isaac 's mother People of Jesus Disciples ( including Peter ) Mary 's mother Zechariah 's wife People of Joseph Brothers ( including Binyāmin ( Benjamin ) and Simeon ) Egyptians ' Azīz ( Potiphar, Qatafir or Qittin ) Malik ( King Ar - Rayyān ibn Al - Walīd ) ) Wife of ' Azīz ( Zulaykhah ) Mother People of Solomon Mother Queen of Sheba Vizier Zayd Implied or not specified Abrahah Bal'am / Balaam Barsisa Caleb or Kaleb the companion of Joshua Luqman 's son Nebuchadnezzar II Nimrod Rahmah the wife of Ayyub Shaddad Groups Mentioned Aṣḥāb al - Jannah People of Paradise People of the Burnt Garden Aṣḥāb as - Sabt ( Companions of the Sabbath ) Christian apostles Ḥawāriyyūn ( Disciples of Jesus ) Companions of Noah 's Ark Aṣḥāb al - Kahf war - Raqīm ( Companions of the Cave and Al - Raqaim ? Companions of the Elephant People of al - Ukhdūd People of a township in Surah Ya - Sin People of Yathrib or Medina Qawm Lūṭ ( People of Sodom and Gomorrah ) Nation of Noah Tribes, ethnicities or families A'rāb ( Arabs or Bedouins ) ʿĀd ( people of Hud ) Companions of the Rass Qawm Tubba ' ( People of Tubba ) People of Saba ' or Sheba Quraysh Thamūd ( people of Saleh ) Aṣḥāb al - Ḥijr ( `` Companions of the Stoneland '' ) ' Ajam Ar - Rūm ( literally `` The Romans '' ) Banī Isrā'īl ( Children of Israel ) Mu'tafikāt ( The overthrown cities of Sodom and Gomorrah ) People of Ibrahim People of Ilyas People of Nuh People of Shuaib Ahl Madyan People of Madyan ) Aṣḥāb al - Aykah ( `` Companions of the Wood '' ) Qawm Yūnus ( People of Jonah ) Ya'juj and Ma'juj / Gog and Magog Ahl al - Bayt ( `` People of the Household '' ) Household of Abraham Brothers of Yūsuf Daughters of Abraham 's nephew Lot ( Ritha, Za'ura, et al. ) Progeny of Imran Household of Moses Household of Muhammad ibn Abdullah ibn Abdul - Muttalib ibn Hashim Daughters of Muhammad Wives of Muhammad Household of Salih People of Fir'aun Current Ummah of Islam ( Ummah of Muhammad ) Aṣḥāb Muḥammad ( Companions of Muhammad ) Muhajirun ( Emigrants ) Anṣār Muslims of Medina who helped Muhammad and his Meccan followers, literally ' Helpers ' ) People of Mecca Umm Jamil ( wife of Abu Lahab ) Children of Ayyub Dead son of Sulaiman Qabil / Cain ( son of Adam ) Wali'ah or Wa'ilah / Waala ( wife of Nuh ) Walihah or Wahilah ( wife of Lut ) Ya'jūj wa Ma'jūj ( Gog and Magog ) Yam or Kan'an ( son of Nuh ) Implicitly mentioned Amalek Ahl as - Suffa ( People of the Verandah ) Banu Nadir Banu Qaynuqa Banu Qurayza Iranian people Umayyad Dynasty Aus & Khazraj People of Quba Religious groups Ahl al - dhimmah ( Dhimmi ) Kāfirūn ( Infidels ) Zoroastrians Munāfiq ūn ( Hypocrites ) Muslims People of the Book ( Ahl al - Kitāb ) Naṣārā ( Christian ( s ) or People of the Injil ) Ruhban ( Christian monks ) Qissis ( Christian priest ) Yahūd ( Jews ) Ahbār ( Jewish scholars ) Rabbani / Rabbi Sabians Polytheists Meccan polytheists at the time of Muhammad Mesopotamian polytheists at the time of Abraham and Lot Locations Mentioned Al - Arḍ Al - Muqaddasah ( `` The Holy Land '' ) ' Blessed ' Land In the Arabian Peninsula ( excluding Madyan ) Al - Aḥqāf ( `` The Sandy Plains, '' or `` the Wind - curved Sand - hills '' ) Iram dhāt al - ' Imād ( Iram of the Pillars ) Al - Madīnah ( formerly Yathrib ) ' Arafāt Al - Ḥijr ( Hegra ) Badr Ḥunayn Makkah ( Mecca ) Bakkah Ḥaraman Āminan ( `` Sanctuary ( which is ) Secure '' ) Ka'bah ( Kaaba ) Maqām Ibrāhīm ( Station of Abraham ) Safa and Marwah Saba ' ( Sheba ) ' Arim Saba ' ( Dam of Sheba ) Rass Al - Jannah ( Paradise, literally `` The Garden '' ) Jahannam ( Hell ) In Mesopotamia : Al - Jūdiyy Munzalanm - Mubārakan ( `` Place - of - Landing Blessed '' ) Bābil ( Babylon ) Qaryat Yūnus ( `` Township of Jonah, '' that is Nineveh ) Door of Hittah Madyan ( Midian ) Majma ' al - Baḥrayn Miṣr ( Mainland Egypt ) Salsabīl ( A river in Paradise ) Sinai Region or Tīh Desert Al - Wād Al - Muqaddas Ṭuwan ( The Holy Valley of Tuwa ) Al - Wādil - Ayman ( The valley on the ' righthand ' side of the Valley of Tuwa and Mount Sinai ) Mount Sinai or Mount Tabor Religious locations Bay'a ( Church ) Miḥrāb Monastery Masjid ( Mosque, literally `` Place of Prostration '' ) Al - Mash'ar Al - Ḥarām ( `` The Sacred Grove '' ) Al - Masjid Al - Aqṣā ( Al - Aqsa Mosque, literally `` The Farthest Place - of - Prostration '' ) Al - Masjid Al - Ḥarām ( The Sacred Mosque of Mecca ) Masjid al - Dirar A Mosque in the area of Medina, possibly : Masjid Qubā ' ( Quba Mosque ) The Prophet 's Mosque Salat ( Synagogue ) Implied Antioch Antakya Arabia Ayla Barrier of Dhul - Qarnayn Bayt al - Muqaddas & ' Ariha Bilād ar - Rāfidayn ( Mesopotamia ) Canaan Cave of Seven Sleepers Dār an - Nadwa Al - Ḥijāz ( literally `` The Barrier '' ) Black Stone ( Al - Ḥajar al - Aswad ) & Al - Hijr of Isma'il Cave of Hira & Ghar al - Thawr ( Cave of the Bull ) Ta'if Hudaybiyyah Jordan River Nile River Palestine River Paradise of Shaddad Plant matter Baṣal ( Onion ) Fūm ( Garlic or wheat ) Shaṭ ' ( Shoot ) Sūq ( Plant stem ) Zar ' ( Seed ) Fruits ' Adas ( Lentil ) Baql ( Herb ) Ḥabb dhul - ' aṣf ( Corn of the husk ) Qith - thā ' ( Cucumber ) Rummān ( Pomegranate ) Tīn ( Fig ) Ukul khamṭ ( Bitter fruit or food of Sheba ) Zaytūn ( Olive ) In Paradise Forbidden fruit of Adam Bushes, trees or plants Plants of Sheba Athl ( Tamarisk ) Sidr ( Lote - tree ) Līnah ( Tender Palm tree ) Nakhl ( Date palm ) Rayḥān ( Scented plant ) Sidrat al - Muntahā Zaqqūm Islamic holy books Al - Injīl ( The Gospel of Jesus ) Al - Qur'ān ( The Book of Muhammad ) Ṣuḥuf - i Ibrāhīm ( Scroll ( s ) of Abraham ) At - Tawrāt ( The Torah ) Ṣuḥuf - i - Mūsā ( Scroll ( s ) of Moses ) Tablets of Stone Az - Zabūr ( The Psalms of David ) Umm al - Kitāb ( `` Mother of the Book ( s ) '' ) Objects of people or beings Heavenly Food of Christian Apostles Noah 's Ark Staff of Musa Tābūt as - Sakīnah ( Casket of Shekhinah ) Throne of Bilqis Trumpet of Israfil Mentioned idols ( cult images ) ' Ansāb Idols of Israelites : Baal The ' ijl ( golden calf statue ) of Israelites Idols of Noah 's people : Nasr Suwā ' Wadd Yaghūth Ya'ūq Idols of Quraysh : Al - Lāt Al - ' Uzzá Manāt Jibt and Ṭāghūt Celestial bodies Maṣābīḥ ( literally ' lamps ' ) : Al - Qamar ( The Moon ) Kawākib ( Planets ) Al - Arḍ ( The Earth ) Nujūm ( Stars ) Ash - Shams ( The Sun ) Liquids Mā ' ( Water or fluid ) Nahr ( River ) Yamm ( River or sea ) Sharāb ( Drink ) Events, incidents, occasions or times Incident of Ifk Laylat al - Qadr Mubahalah Sayl al - ' Arim ( Flood of the Great Dam of Marib in Sheba ) The Farewell Pilgrimage Treaty of Hudaybiyyah Battles or military expeditions Battle of al - Aḥzāb ( `` the Confederates '' ) Battle of Badr Battle of Hunayn Battle of Khaybar Battle of Tabouk Battle of Uhud Conquest of Mecca Days Al - Jumu'ah ( The Friday ) As - Sabt ( The Sabbath or Saturday ) Days of battles Days of Hajj Doomsday Months of the Islamic calendar Four holy months Ramaḍān Pilgrimages Al - Ḥajj ( literally `` The Pilgrimmage '', the Greater Pilgrimage ) Al - ' Umrah ( The Lesser Pilgrimage ) Times for Prayer or Remembrance Times for Duʿāʾ ( ' Invocation ' ), Ṣalāh and Dhikr ( ' Remembrance ', including Taḥmīd ( ' Praising ' ), Takbīr and Tasbīḥ ) : Al - ' Ashiyy ( The Afternoon or the Night ) Al - Ghuduww ( `` The Mornings '' ) Al - Bukrah ( `` The Morning '' ) Aṣ - Ṣabāḥ ( `` The Morning '' ) Al - Layl ( `` The Night '' ) Al - ' Ishā ' ( `` The Late - Night '' ) Aẓ - Ẓuhr ( `` The Noon '' ) Dulūk ash - Shams ( `` Decline of the Sun '' ) Al - Masā ' ( `` The Evening '' ) Qabl al - Ghurūb ( `` Before the Setting ( of the Sun ) '' ) Al - Aṣīl ( `` The Afternoon '' ) Al - Aṣr ( `` The Afternoon '' ) Qabl ṭulū ' ash - Shams ( `` Before the rising of the Sun '' ) Al - Fajr ( `` The Dawn '' ) Implied Event of Ghadir Khumm Laylat al - Mabit The first pilgrimage Note : The names are sorted alphabetically. Standard form : Islamic name / Biblical name ( title or relationship ) Islam topics Outline of Islam Beliefs God in Islam Tawhid Muhammad In Islam Prophets of Islam Angels Revelation Predestination Judgement Day Five Pillars Shahada Salah Sawm Zakat Hajj History Leaders Timeline of Islamic history Early conquests Golden Age Historiography Sahaba Ahl al - Bayt Shi'a Imams Caliphates Rashidun Umayyad Abbasid Córdoba Fatimid Almohad Sokoto Ottoman Religious texts Quran Sunnah Hadith Tafsir Seerah Denominations Sunni Shia Ibadi Nation of Islam Ahmadiyya Quranism Non-denominational Life Culture Animals Art Calendar Children Clothing Holidays Mosques Madrasas Moral teachings Music Philosophy Political aspects Qurbani Science medieval Social welfare Women LGBT Islam by country Law Jurisprudence Economics Banking Economic history Sukuk Takaful Murabaha Riba Hygiene Ghusl Miswak Najis Tayammum Toilet Wudu Marriage Sex Marriage contract Mahr Mahram Masturbation Nikah Nikah mut'ah Zina Other aspects Cleanliness Criminal Dhabiĥa Dhimmi Divorce Diet Ethics Etiquette Gambling Gender segregation Honorifics Hudud Inheritance Jizya Leadership Ma malakat aymanukum Military POWs Slavery Sources of law Theological baligh kalam Islamic studies Arts Arabesque Architecture Calligraphy Carpets Gardens Geometric patterns Music Pottery Medieval science Alchemy and chemistry Astronomy Cosmology Geography and cartography Mathematics Medicine Ophthalmology Physics Philosophy Early Contemporary Eschatology Theological Other areas Astrology Creationism ( evolution ) Feminism Inventions Liberalism and progressivism Literature poetry Psychology Shu'ubiyya Conversion to mosques Other religions Christianity Mormonism Protestantism Hinduism Jainism Judaism Sikhism Related topics Apostasy Criticism of Islam Muhammad Quran Cultural Muslim Islamism Criticism Post-Islamism Qutbism Salafi movement Islamophobia Incidents Islamic terrorism Islamic view of miracles Domestic violence Nursing Persecution of Muslims Quran and miracles Symbolism Islam portal Islamic architecture categories Arabic architecture Berber architecture Iranian architecture Islamic architecture Mughal architecture Ottoman architecture styles Abbasid Anatolia Beyliks Ayyubid Bengali Chinese Fatimid Indo - 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Question: the word masjid (mosque) literally means a place of
Answer: worship