Mosques Without Minarets: Part I

How do we distinguish a regular building from a mosque? Is it through external features such as a tall minaret and a lavishly decorated dome? Should it stand out from its surroundings and be monumental in appearance? Or perhaps the mosque does not need to contain, or be, any of these. It suffices to be a simple enclosure with a simple sign where worshippers by their sheer presence and singular act of prayer mark the space as a masjid or mosque?

These thoughts came to mind recently while observing the fascinating debate taking place concerning the Cordoba Mosque in New York City. The mosque is a proposed project to be located two blocks away from what has come to be known as Ground Zero – the former site of the twin towers destroyed by a terrorist act in 2001. For most people that should not be any cause for alarm, yet for some in the US this simple project has been politicized on the basis that building a mosque next to the ‘hallow ground’ of ground zero is insensitive to the feelings of the victims families since the terrorists were Moslems. These kind of debates are never subtle, are invariably based on emotions and tend to ignore basic premises and common sense – yet there are exceptions.

New York’s mayor, Michael Bloomberg, a Jew, said the following: “If someone wants to build a mosque in a place where it’s zoned for it and they can raise the money, then they can do that and it’s not the government’s business.” And the following by US president Barack Obama: "As a citizen, and as president, I believe that Muslims have the same right to practice their religion as anyone else in this country. That includes the right to build a place of worship and a community center on private property in lower Manhattan, in accordance with local laws and ordinances.”

But on the other hand – believe it or not – a majority of Americans, 70 per cent, oppose this project. Newt Gingrich, an influential Republican politician, went so far as to argue that the Cordoba Mosque, represents an ‘insulting’ term, referring to the Moslem reign in Spain and their conversion of a church into a mosque, which is unfortunately a distortion of historical facts.

Yet I should note that the United States is not the only country where these kind of bigoted voices are heard. Consider Switzerland for example which recently passed a law banning mosque construction. Actually the campaign in favor of this law depicted minarets as missiles to highlight the supposed danger posed by Moslems. Such debates take place all over Europe– whether it is in Germany, France or the UK. And, always, the opponents use the visible symbols of the mosque, the minaret and the dome as a target for their opposition. But are these symbols – and have they ever been – Islamic?

Which brings me back to the Cordoba Mosque. My fascination with this episode is mostly architectural. The proposal is not strictly speaking a mosque. Rather it is envisioned as a community center containing a swimming pool, a gym and an auditorium in addition – of course – to a place of worship for Moslems. So it is more like a community center. Moreover, it’s main aim – and the reason why it is located so close to ground zero – is that it is seen as a place for bridging differences between religions. This is no doubt an admirable goal.

From an architectural perspective this mosque/community center will be located in a 15-storey building, typical of lower Manhattan, attached to two buildings on either side. While the final design has not been made public it is doubtful that we will see a minaret or a dome. It may for all practical purposes be just another high-rise building with a few subtle signs indicating its function. Its real purpose and vision will be on the inside, given meaning by its users.

And it is here that this episode offers such a marvelous insight into the true nature of Islam and the architecture that is used to express its faith. A mosque does not have to be a monumental structure, containing elements whose origins lay in 14th century Cairo for example; or echo the designs of mosques in Isfahan or Ottoman Turkey. These were expressions of their particular time. In fact each age and culture produced its own unique language with regard to its places of worship.

For instance I have seen the Grand Mosque of Beijing (built in 996), whose outward appearance resembles traditional Chinese architecture; it does not have a dome or a traditional style minaret. Similar examples abound all over the world. Additionally, in many instances these mosques were modest structures that did not seek to be large monuments or be imposing in any way. In this manner the nature of Islam as a religion that is tied to the everyday life of the community is expressed subtly. No lavishness or excessiveness but modesty and austerity leading to a unique spiritual experience; in addition it projects an aura of accommodation and forgiveness. This can be found in the modest mosques of medieval Cairo – and even going as far back as the first mosque in Islam in Medina – which was basically an enclosure containing a space for prayer and the Prophet’s residence; nothing more and nothing less.

Where do the mosques constructed and built in the Gulf region and in particular in the UAE stand from all of this? I will tackle this in my next column.

For now though, lets hope that the Cordoba Mosque will be built and that it will become a beacon of cultural understanding and religious tolerance.

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