Mosque (English Wikipedia)

Peters, F.E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. p. 9. ISBN 978-0-691-11553-5.
Wagner, William (2004). How Islam Plans to Change the World. Kregel Publications. p. 99. ISBN 978-0-8254-3965-0. When the Moors were driven out of Spain in 1492, most of the mosques were converted into churches
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Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. p. 83. ISBN 978-0-8276-0116-1.
Eade, John (1996). "Nationalism, Community, and the Islamization of Space in London". In Metcalf, Barbara Daly (ed.). Making Muslim Space in North America and Europe. Berkeley: University of California Press. ISBN 978-0-520-20404-1. Retrieved 19 April 2015. As one of the few mosques in Britain permitted to broadcast calls to prayer (azan), the mosque soon found itself at the center of a public debate about "noise pollution" when local non-Muslim residents began to protest.

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Grabar 1969, p. 34: "The main characteristic, then, of this first stage was the creation of a space which served exclusively Muslim purposes and which, in cities that were entirely Muslim, existed on two separate levels of exclusivity. The word masjid is always associated with these spaces, but it does not yet possess any formal structure nor does it have any precise function other than that of excluding non-Muslims." Grabar, Oleg (1969). "The Architecture of the Middle Eastern City from Past to Present: The Case of the Mosque". In Lapidus, Ira M. (ed.). Middle Eastern Cities. University of California Press. pp. 26–46. doi:10.1525/9780520323803-005. ISBN 978-0-520-32380-3.
Grabar 1969, pp. 34–35: "A second stage occurred between 650 and 750. To my knowledge, twenty-seven masjids from this period are archaeologically definable ... All mosques had a certain relationship between open and closed covered spaces. The problems posed by this relationship pertain primarily to the history of art, except on one point, which is the apparent tendency to consider the covered parts as the bayt al-salat, i.e. place of prayer, and the rest of the building as an overflow area for prayer. All these buildings were enclosed by walls and did not have an exterior façade. Their orderly form appeared only from the inside where the balance between open and covered spaces served, among other things, to indicate the direction of qibla. Their only outward symbol was the minaret, a feature which appeared early in mosques built in old cities with predominantly non-Muslim populations and only later in primarily Muslim ones." Grabar, Oleg (1969). "The Architecture of the Middle Eastern City from Past to Present: The Case of the Mosque". In Lapidus, Ira M. (ed.). Middle Eastern Cities. University of California Press. pp. 26–46. doi:10.1525/9780520323803-005. ISBN 978-0-520-32380-3.
Watt, William Montgomery (2003). Islam and the Integration of Society. Psychology Press. p. 5. ISBN 978-0-415-17587-6. Archived from the original on 2023-01-16. Retrieved 2019-06-30.
Palmer, Allison Lee (2016). Historical Dictionary of Architecture (2nd ed.). Rowman & Littlefield. p. 236. ISBN 978-1-4422-6309-3. Archived from the original on 2023-12-26. Retrieved 2023-12-26. The first mosque is considered to be either the one built around the Kaaba, or "House of God", in Mecca, now called Al-Masjid Al-Haram, or the Quba Mosque in Medina, Saudi Arabia, built when Muhammad arrived there from Mecca in 622.
Alli, Irfan (2013). 25 Prophets of Islam. eBookIt.com. ISBN 978-1-4566-1307-5. Archived from the original on 2021-04-14. Retrieved 2019-06-30.
Michigan Consortium for Medieval and Early Modern Studies (1986). Goss, V.P.; Bornstein, C. V. (eds.). The Meeting of Two Worlds: Cultural Exchange Between East and West During the Period of the Crusades. Vol. 21. Medieval Institute Publications, Western Michigan University. p. 208. ISBN 978-0-918720-58-0. Archived from the original on 2023-12-28. Retrieved 2019-06-30.
Dyrness, W. A. (2013). Senses of Devotion: Interfaith Aesthetics in Buddhist and Muslim Communities. Vol. 7. Wipf and Stock Publishers. p. 25. ISBN 978-1-62032-136-2.
Petersen 1996, pp. 195–196: "The first mosque was the house of the Prophet Muhammad in Medina. This was a simple rectangular (53 by 56 m) enclosure containing rooms for the Prophet and his wives and a shaded area on the south side of the courtyard which could be used for prayer in the direction of Mecca. This building became the model for subsequent mosques which had the same basic courtyard layout with a prayer area against the qibla wall." Petersen, Andrew (1996). Dictionary of Islamic Architecture. Routledge. ISBN 978-0-203-20387-3.
Bloom & Blair 2009, p. 549, Mosque: "The first mosque, a building that Muhammad erected at Medina in 622, is usually described as the Prophet's house but was probably intended from the outset as a community center as well. Initially, it was a rectangular enclosure of unbaked brick, a little over fifty meters square, but a portico of palm trunks supporting a roof of palm-frond thatch was quickly erected on the north side of the court, facing Jerusalem, the first qibla, or direction in which Muslims sent their prayers ... In 624 when the qibla was changed to Mecca, another such arcade was built on the south side, facing that city. Muhammad and his family lived in rooms built on to one side of the enclosure, and Muhammad was buried in one of these rooms in 632. During the 7th and early 8th centuries, Muhammad's mosque was repeatedly enlarged and rebuilt, becoming a flat-roofed hypostyle structure with a central court and a prayer-hall deeper than the three other porticos ... The form of the mosque of the Prophet was closely imitated in the early congregational mosques built in the Iraqi cities of Wasit, Kufa and Basra, and in the mosque built at Daybul in Sind (now Banbhore, Pakistan)." Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Petersen 1996, pp. 182–184. Petersen, Andrew (1996). Dictionary of Islamic Architecture. Routledge. ISBN 978-0-203-20387-3.
Frontiers, Museum With No (2000). The Umayyads: The Rise of Islamic Art. AIRP. pp. 26–46. ISBN 978-1-874044-35-2.
O'Kane, Bernard (2009). "The Great Mosque of Hama Redux". Creswell Photographs Re-examined: New Perspectives on Islamic Architecture. American University in Cairo Press. pp. 219–246. ISBN 978-977-416-244-2.
Mawani, Rizwan (2019). Beyond the Mosque: Diverse Spaces of Muslim Worship. Bloomsbury Publishing. p. 36. ISBN 978-1-78673-662-8.
Bloom & Blair 2009, p. 182 Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Bloom & Blair 2009, p. 187 Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Cybriwsky, Roman Adrian (2013-05-23). Capital Cities around the World: An Encyclopedia of Geography, History, and Culture. Bloomsbury Publishing USA. p. 350. ISBN 978-1-61069-248-9.
Bloom & Blair 2009, p. 439 Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Bloom & Blair 2009, p. 281 Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Bloom & Blair 2009, Mali, Republic of Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Bloom & Blair 2009, p. 193 Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Clarke, Matthew (2011). Development and Religion: Theology and Practice. Edward Elgar Publishing. p. 156. ISBN 978-0-85793-073-6. Retrieved 21 February 2013.
Meri, Josef (2018-01-12). Routledge Revivals: Medieval Islamic Civilization (2006): An Encyclopedia - Volume II. Routledge. ISBN 978-1-351-66813-2.
Bloom & Blair 2009, p. 550. Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Blake, Stephen P. (1999). Half the world: the social architecture of Safavid Isfahan, 1590–1722. Mazda Pub. pp. 143–144. ISBN 978-1-56859-087-5. Retrieved 21 February 2013.
O'Kane, Bernard (2021-08-20). Studies in Arab Architecture. Edinburgh University Press. ISBN 978-1-4744-7491-7.
Petersen, Andrew (2002-03-11). Dictionary of Islamic Architecture. Routledge. p. 222. ISBN 978-1-134-61366-3.
Kleiner, Fred S. (2010). Gardner's Art Through the Ages: The Western Perspective. Cengage Learning. p. 265. ISBN 978-0-495-57355-5. Retrieved 21 February 2013.
Kleiner, Fred S. (2010). Gardner's Art Through the Ages: The Western Perspective. Cengage Learning. p. 267. ISBN 978-0-495-57355-5. Retrieved 21 February 2013.
Hillenbrand 1994, pp. 129–137. Hillenbrand, Robert (1994). Islamic Architecture: Form, Function, and Meaning (Casebound ed.). New York: Columbia University Press. ISBN 978-0-231-10132-5. OCLC 30319450. Archived from the original on 2023-03-26. Retrieved 2023-02-22.
Hillenbrand 1994, pp. 136–137. Hillenbrand, Robert (1994). Islamic Architecture: Form, Function, and Meaning (Casebound ed.). New York: Columbia University Press. ISBN 978-0-231-10132-5. OCLC 30319450. Archived from the original on 2023-03-26. Retrieved 2023-02-22.
Petersen 1996, pp. 187–188. Petersen, Andrew (1996). Dictionary of Islamic Architecture. Routledge. ISBN 978-0-203-20387-3.
Bloom & Blair 2009, Minaret Bloom, Jonathan M.; Blair, Sheila, eds. (2009). The Grove Encyclopedia of Islamic Art and Architecture. Oxford, Eng.: Oxford University Press. ISBN 978-0-19-530991-1.
Alkazi, Feisal (2014-05-01). Srinagar: An Architectural Legacy. Roli Books Private Limited. ISBN 978-93-5194-051-7.
Houtsma, M. Th. (1993). E.J. Brill's First Encyclopedia of Islam, 1913–1936. Brill. p. 320. ISBN 978-90-04-09791-9. Retrieved 21 February 2013.
Burns 2005, pp. 38–40. Burns, Ross (2005), Damascus: A History, London: Routledge, ISBN 0-415-27105-3.
Karin van Nieuwkerk, 'Women Embracing Islam'. University of Texas Press. 2006. p. 63. ISBN 978-0-292-77376-9.
Renard, John (1996). Seven Doors to Islam: Spirituality and the Religious Life of Muslims. University of California Press. ISBN 978-0-520-91747-7.
Aslan, Ednan (2009). Islamic Education in Europe. Böhlau Verlag Wien. p. 82. ISBN 978-3-205-78310-7.
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Darpan, Pratiyogita (February 2009). Pratiyogita Darpan. Pratiyogita Darpan. p. 1509. Retrieved 21 February 2013.

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Eade, John (1996). "Nationalism, Community, and the Islamization of Space in London". In Metcalf, Barbara Daly (ed.). Making Muslim Space in North America and Europe. Berkeley: University of California Press. ISBN 978-0-520-20404-1. Retrieved 19 April 2015. As one of the few mosques in Britain permitted to broadcast calls to prayer (azan), the mosque soon found itself at the center of a public debate about "noise pollution" when local non-Muslim residents began to protest.

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Colledge, R. (1999). "The mosque". In: Mastering World Religions. Macmillan Master Series. Palgrave, London. doi:10.1007/978-1-349-14329-0_16 "A mosque is a building where Muslims bow before Allah to show their submission to His will. It is not necessary to have a building to do this. Muhammad said that 'Wherever the hour of prayer overtakes you, you shall perform the prayer. That place is the mosque'. In his early days in Makkah there was no mosque, so he and his friends would pray anywhere."
Grabar 1969, p. 34: "The main characteristic, then, of this first stage was the creation of a space which served exclusively Muslim purposes and which, in cities that were entirely Muslim, existed on two separate levels of exclusivity. The word masjid is always associated with these spaces, but it does not yet possess any formal structure nor does it have any precise function other than that of excluding non-Muslims." Grabar, Oleg (1969). "The Architecture of the Middle Eastern City from Past to Present: The Case of the Mosque". In Lapidus, Ira M. (ed.). Middle Eastern Cities. University of California Press. pp. 26–46. doi:10.1525/9780520323803-005. ISBN 978-0-520-32380-3.
Grabar 1969, pp. 34–35: "A second stage occurred between 650 and 750. To my knowledge, twenty-seven masjids from this period are archaeologically definable ... All mosques had a certain relationship between open and closed covered spaces. The problems posed by this relationship pertain primarily to the history of art, except on one point, which is the apparent tendency to consider the covered parts as the bayt al-salat, i.e. place of prayer, and the rest of the building as an overflow area for prayer. All these buildings were enclosed by walls and did not have an exterior façade. Their orderly form appeared only from the inside where the balance between open and covered spaces served, among other things, to indicate the direction of qibla. Their only outward symbol was the minaret, a feature which appeared early in mosques built in old cities with predominantly non-Muslim populations and only later in primarily Muslim ones." Grabar, Oleg (1969). "The Architecture of the Middle Eastern City from Past to Present: The Case of the Mosque". In Lapidus, Ira M. (ed.). Middle Eastern Cities. University of California Press. pp. 26–46. doi:10.1525/9780520323803-005. ISBN 978-0-520-32380-3.
Grabar, Oleg (1985). "Upon Reading al-Azraqi". Muqarnas. 3: 64–66. doi:10.2307/1523080. ISSN 0732-2992. JSTOR 1523080.
"Dome". referenceworks. doi:10.1163/1573-3912_ei3_COM_26080. Retrieved 2024-10-22.
Grabar, Oleg (December 1963). ""The Islamic Dome, Some Considerations"". Journal of the Society of Architectural Historians. 22 (4): 191–198. doi:10.2307/988190. JSTOR 988190.
Erzen, Jale Nejdet (2011), "Reading Mosques: Meaning and Architecture in Islam", The Journal of Aesthetics and Art Criticism, 69 (1): 126–129, doi:10.1111/j.1540-6245.2010.01453.x, hdl:11511/36200, JSTOR 42635843
Takim, Liyakatali (July 2004). "From Conversion to Conversation: Interfaith Dialogue in Post 9–11 America" (PDF). The Muslim World. 94 (3): 343–355. doi:10.1111/j.1478-1913.2004.00058.x. Archived from the original (PDF) on June 18, 2006. Retrieved June 16, 2006. Liyakatali Takim Archived 2012-02-18 at the Wayback Machine is a professor at McMaster University

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Grabar, Oleg (December 1963). ""The Islamic Dome, Some Considerations"". Journal of the Society of Architectural Historians. 22 (4): 191–198. doi:10.2307/988190. JSTOR 988190.
Erzen, Jale Nejdet (2011), "Reading Mosques: Meaning and Architecture in Islam", The Journal of Aesthetics and Art Criticism, 69 (1): 126–129, doi:10.1111/j.1540-6245.2010.01453.x, hdl:11511/36200, JSTOR 42635843

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Takim, Liyakatali (July 2004). "From Conversion to Conversation: Interfaith Dialogue in Post 9–11 America" (PDF). The Muslim World. 94 (3): 343–355. doi:10.1111/j.1478-1913.2004.00058.x. Archived from the original (PDF) on June 18, 2006. Retrieved June 16, 2006. Liyakatali Takim Archived 2012-02-18 at the Wayback Machine is a professor at McMaster University

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For the word's origin from French and probable origin from Italian moscheta, see "mosque, n.". OED Online. December 2011. Oxford University Press. Archived 2014-08-10 at the Wayback Machine. For the derivation of moscheta from Arabic sajada see "mesquita, n.". OED Online. December 2011. Oxford University Press. Archived 2014-08-10 at the Wayback Machine. 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. . For the inclusion of Spanish mesquita, possible derivation from Nabataean masg^ĕdhā́, and the Aramaic s^ĕghēdh, see Klein, E., A Comprehensive Etymological Dictionary of the English Language (Elsevier Publishing, 1966), p. 1007.

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