There are four major types of Islamic architecture. The Mosque, the Tomb, the Palace, and the Fort.There are certain distinguishing features that make all of them unique and easily identifiable as Islamic. These features, or elements, can be clearly seen in most buildings of the style and in each of the types of architecture. They are widely agreed upon, though some are much more recognizable than others. They include domes, the use of Islamic calligraphy, minarets, four iwans, arabesques, etc. Since Islamic architecture, as its art, draws heavily from such influences as the Byzantine Empire, it has aspects of those styles. These influences come from conquests that Muslims, especially the early ones, led.
One of the most famous examples of Islamic architecture is the Blue Mosque. This is a mosque in Istanbul which dates back to 609 and is hailed the first work of Islamic architecture. Some of the best known elements, such as domes, were used not only as the shape of the main part of the mosque, but also over the walkway around the courtyard. The courtyard includes minarets, where calls to prayer are made. There are six minarets around the mosque. At the time of construction, this was controversial as it was generally agreed upon that the maximum number of minarets for each mosque was four. This was resolved when one extra minaret was added to the Grand mosque in Mecca. There is a large amount of arabesque patterns and Islamic calligraphy of certain phrases from the Quran. They can be seen in the illustrious decorations covering the walls and in particular the ornate ceiling area.
These patterns are perhaps the best known of all aspects of Islamic art. They are defined as “surface decorations based on rhythmic linear patterns of scrolling and interlacing foliage, tendrils or plain lines”. The designs have significance in the Islamic religion. Some have claimed that they relate to the Islamic world view. For example, they discourage the depiction of humans and animals, just as Islam does. The symbolism of the two models of arabesque art have both religious and cultural significance. The first is dominated by angles and has an abundance of circles inscribing squares. The angles represent the principles of the world which function to keep it in order. The squares represent the four elements which hold this world, the circle, together. The four elements are fire, earth, wind, and water. The idea is that without any one of these the world would collapse. The second style has more curves and flowing patterns. It represent plants, femininity, and the giving of life.
Islamic calligraphy is often seen integrated into arabesques or used in addition to them as decorative features of particularly ornate buildings. It is commonly used in mosques as quotes from the Quran or the names of religiously, culturally, or politically significant Muslim figures. It was first used in the early Islamic period, the seventh century. Creating calligraphy is believed to be a hugely sacred practice, and some say that it even ensures one’s entrance into Paradise. Calligraphy is sacred because it is the primary form of writing in which the Quran is preserved. The representation of certain living things was frowned upon throughout the rise of Islam and even in this day. Thus calligraphy was and is used for artistic representation of such images. It was originally developed for Arabic, being naturally cursive, but has been modified to suit the needs of other traditionally Muslim languages. There are several types of Islamic calligraphy, originating in countries throughout the Middle East, North Africa, and Central Asia in periods ranging from the 7th to 17th centuries. The most common of these are the Kufic and Naskh styles. Kufic calligraphy is geometric and comparatively simple. It has several subtypes which alter it to become more flowering or geometric, or to integrate more curves. Naskh styles are alternatively known as cursive styles. These first appeared during the 10th century. They gained popularity because of their legibility. Geometric styles were then used almost singularly for decorative purposes, whereas Naskh styles were able to branch out into official documents, private usage, and Qurans.
An iwan is a three walled vaulted hall which is open on one end. They were invented in the first century CE and existed before the Sasanians discovered it and eventually handed them onto the greater Muslim community. The first known usage of the typical four iwan plan was born of the Assyrian Empire in Iraq. The four iwan plan is a popular arrangement of four iwans on the four sides of the courtyards of mosques. The integration of iwans into Islamic mosque architecture was initiated by the Sasanian Empire in the 12th century. Before this, iwans were used in other buildings, like community spaces and houses.
Syrian and Palestinian communities were using domes in their architecture centuries before the Muslim conquest of Syria in the first half of the 7th century. Once the Muslims had gained control of the region, they employed local craftsmen to build new structures. It was in this way that domes became standard for Islamic architecture, and in mosques in particular, by the end of the 7th century. The adoption of this style happened with such rapidity that it was likely aided by something else. Most scholars agree that this was the pre-existence of domes in their culture. The two known examples of this predate Islam. Domes were used for the burial of the dead and as a red leather roof for their round, idol-containing tabernacle. The use of a dome before the mihrab probably began with the reconstruction of the Prophet’s mosque in Medina. Domes were used not only in mosques, but for palaces as well; the likes of domed halls, gateways, and even throne rooms became plentiful in the 8th and 9th centuries.
Minarets are symbols of the raising of humankind toward Allah. They call all those who are faithful to prayer. They are towers which rise above mosques in order that those far and near can recognize their existence. The earliest minaret appears to have been built in 665 in the city Bosra of Syria, having been captured by the Muslim empire only a few decades prior. The oldest physical trace of a minaret is also from Bosra. The following words were inscribed on a block of basalt near the demolished minaret: “In he name of God the Clement, the Merciful. The servant of God, Yazid, prince of believers, ordered the construction of this mosque and the founding of the minaret. Al-Hârit led the construction. In the year 102. Written by al-Hârit” The year 102 refers to our year of 724 CE, 102 years after the year of the Hijra. The sudden appearance of these structures is concurrent with the reign of Umayyad as caliph. Umayyad moved the Islamic capital of the world from Mecca to Damascus, in Syria. The Syrians already had a profusion of church towers, which might have served influence for the invention of the Islamic substitutes. The church towers were similar to minarets not only in structure but also in function. They, too, were used to call believers to prayer and symbolize Christianity’s presence.
The Muslim empire spread throughout the world remarkably quickly. This imposed the influence of the Muslims upon those cultures which it conquered and in turn cultivated and integrated the influences of those conquered cultures into Islamic tradition. For this reason it can often be difficult to discern whether an aspect of art, architecture, or some general custom was brought or adopted by Islam. Nevertheless, the elements here described, be they brought or adopted, are currently distinct in their style as Islamic.
One of the most famous examples of Islamic architecture is the Blue Mosque. This is a mosque in Istanbul which dates back to 609 and is hailed the first work of Islamic architecture. Some of the best known elements, such as domes, were used not only as the shape of the main part of the mosque, but also over the walkway around the courtyard. The courtyard includes minarets, where calls to prayer are made. There are six minarets around the mosque. At the time of construction, this was controversial as it was generally agreed upon that the maximum number of minarets for each mosque was four. This was resolved when one extra minaret was added to the Grand mosque in Mecca. There is a large amount of arabesque patterns and Islamic calligraphy of certain phrases from the Quran. They can be seen in the illustrious decorations covering the walls and in particular the ornate ceiling area.
These patterns are perhaps the best known of all aspects of Islamic art. They are defined as “surface decorations based on rhythmic linear patterns of scrolling and interlacing foliage, tendrils or plain lines”. The designs have significance in the Islamic religion. Some have claimed that they relate to the Islamic world view. For example, they discourage the depiction of humans and animals, just as Islam does. The symbolism of the two models of arabesque art have both religious and cultural significance. The first is dominated by angles and has an abundance of circles inscribing squares. The angles represent the principles of the world which function to keep it in order. The squares represent the four elements which hold this world, the circle, together. The four elements are fire, earth, wind, and water. The idea is that without any one of these the world would collapse. The second style has more curves and flowing patterns. It represent plants, femininity, and the giving of life.
Islamic calligraphy is often seen integrated into arabesques or used in addition to them as decorative features of particularly ornate buildings. It is commonly used in mosques as quotes from the Quran or the names of religiously, culturally, or politically significant Muslim figures. It was first used in the early Islamic period, the seventh century. Creating calligraphy is believed to be a hugely sacred practice, and some say that it even ensures one’s entrance into Paradise. Calligraphy is sacred because it is the primary form of writing in which the Quran is preserved. The representation of certain living things was frowned upon throughout the rise of Islam and even in this day. Thus calligraphy was and is used for artistic representation of such images. It was originally developed for Arabic, being naturally cursive, but has been modified to suit the needs of other traditionally Muslim languages. There are several types of Islamic calligraphy, originating in countries throughout the Middle East, North Africa, and Central Asia in periods ranging from the 7th to 17th centuries. The most common of these are the Kufic and Naskh styles. Kufic calligraphy is geometric and comparatively simple. It has several subtypes which alter it to become more flowering or geometric, or to integrate more curves. Naskh styles are alternatively known as cursive styles. These first appeared during the 10th century. They gained popularity because of their legibility. Geometric styles were then used almost singularly for decorative purposes, whereas Naskh styles were able to branch out into official documents, private usage, and Qurans.
An iwan is a three walled vaulted hall which is open on one end. They were invented in the first century CE and existed before the Sasanians discovered it and eventually handed them onto the greater Muslim community. The first known usage of the typical four iwan plan was born of the Assyrian Empire in Iraq. The four iwan plan is a popular arrangement of four iwans on the four sides of the courtyards of mosques. The integration of iwans into Islamic mosque architecture was initiated by the Sasanian Empire in the 12th century. Before this, iwans were used in other buildings, like community spaces and houses.
Syrian and Palestinian communities were using domes in their architecture centuries before the Muslim conquest of Syria in the first half of the 7th century. Once the Muslims had gained control of the region, they employed local craftsmen to build new structures. It was in this way that domes became standard for Islamic architecture, and in mosques in particular, by the end of the 7th century. The adoption of this style happened with such rapidity that it was likely aided by something else. Most scholars agree that this was the pre-existence of domes in their culture. The two known examples of this predate Islam. Domes were used for the burial of the dead and as a red leather roof for their round, idol-containing tabernacle. The use of a dome before the mihrab probably began with the reconstruction of the Prophet’s mosque in Medina. Domes were used not only in mosques, but for palaces as well; the likes of domed halls, gateways, and even throne rooms became plentiful in the 8th and 9th centuries.
Minarets are symbols of the raising of humankind toward Allah. They call all those who are faithful to prayer. They are towers which rise above mosques in order that those far and near can recognize their existence. The earliest minaret appears to have been built in 665 in the city Bosra of Syria, having been captured by the Muslim empire only a few decades prior. The oldest physical trace of a minaret is also from Bosra. The following words were inscribed on a block of basalt near the demolished minaret: “In he name of God the Clement, the Merciful. The servant of God, Yazid, prince of believers, ordered the construction of this mosque and the founding of the minaret. Al-Hârit led the construction. In the year 102. Written by al-Hârit” The year 102 refers to our year of 724 CE, 102 years after the year of the Hijra. The sudden appearance of these structures is concurrent with the reign of Umayyad as caliph. Umayyad moved the Islamic capital of the world from Mecca to Damascus, in Syria. The Syrians already had a profusion of church towers, which might have served influence for the invention of the Islamic substitutes. The church towers were similar to minarets not only in structure but also in function. They, too, were used to call believers to prayer and symbolize Christianity’s presence.
The Muslim empire spread throughout the world remarkably quickly. This imposed the influence of the Muslims upon those cultures which it conquered and in turn cultivated and integrated the influences of those conquered cultures into Islamic tradition. For this reason it can often be difficult to discern whether an aspect of art, architecture, or some general custom was brought or adopted by Islam. Nevertheless, the elements here described, be they brought or adopted, are currently distinct in their style as Islamic.