JOURNAL OF ISLAMIC ARCHITECTURE

P-ISSN: 2086-2636 E-ISSN: 2356-4644

Journal Home Page: http://ejournal.uin-malang.ac.id/index.php/JIA

Promoting Spirituality in the Architectural Thought of the Mosque: A

Sense of Place Approach
| Received May 16th 2016 | Accepted June 17th 2016 | Available online June 30th 2016 |
| DOI http://dx.doi.org/10.18860/jia.v4i1.3466 |

ABSTRACT

The aim of this research was to study the effects of elements such as
meaning, body, and activity on increasing the sense of spirituality in a
mosque. To this end, a descriptive-analytic methodology was formulated
in three stages based on the mutual relations between the independent
variables of the structure’s body and the dependent variables of mental
concepts and activities. Initially, the pattern of people’s movement from
the entrance to the praying niche, and also the degree of proximity of
the spaces were studied using the material flow patterns technique and
the diagram for the relationship between activities. Then, the
relationship between the ritual movements of the prayer and the
mosque’s architecture was analyzed and the magnitude of load in
human’s body caused by the movements in the prayer was measured
using the OWAS technique. Finally, the spiritual moods and the
meaningful concepts affected by light and color were analyzed based on
the movement patterns of the prayers in the mosques. The results
indicated that Islamic wisdom (including spatial order) directly affects
and plays a significant role in not only the determination of the
relationship between the mosque’s various spaces but also the mosques
structure in general.

KEYWORDS:
promotion of spirituality, architecture of the mosque, sense of place,
material flow pattern, OWAS.

INTRODUCTION individuals making them enthusiastic, vigorous and

In the subject area of phenomenology, the sense willing to return to those places [1]. It can be stated
of place is the truth of that place. In other words, it that the quality of an environment is the sum of these
mostly refers to the spiritual characteristics of a place three components, each of which is responsible for
or its personality which is close in meaning to ‘the improving one of the qualities of the environment.
spirit of the place’. This means that the allure inherent (Figure 1)
in some places arises an indescribable feeling in

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Figure 1. The relationship between the three factors of human behavior, concepts and physical characteristics of the mosque

the body, has not mentioned [8]. Nader Karimian

Reviewing the literature on the subject matter of Sardashti in the article “Maqsura in the mosque”,
the sense of spirituality, thinkers such as Nasr [2], wrote one of the few examples of the mosque’s
Burkhart [3], Naghizadeh [4], etc. have qualitatively design critique based on religious texts [9]. In this
explained the concepts and hidden roots of spiritual article, after presenting a complete conceptualization
emotions in the architectural body through a rereading of the glossary and identifying it in several themes in
of the mysteries, and transcendental wisdoms inherent the architecture of the mosque, it considers the
in Iranian-Islamic architecture. The discussions interpretation of Maqsura, which refers to the
regarding holy ideas and holy mysteries have been enclosed room as the altar, and compares it with that
addressed in most studies regarding mosques, and the of the religious texts, has proved the injustice in the
mysteries and truths of the elements employed in the mosque. Mohammad Javad Mahdavinejad and
architecture of traditional mosques have been Mohammad Mashayekhi in the article “The design of
explicated qualitatively [5,6]. the mosque based on social-cultural functions”
This approach is also seen in contemporary research analyzed the activity of the prophet’s mosque at the
on the subject of the mosque. Mahnaz Reieszadeh and beginning of Islam and extracted the indicators as a
Hossein Mofid in An article entitled: “Mosques in criterion [10]. In this research, not only criteria have
urban architecture and amortization deviation of been derived based on the narrative and prophetic
qibla”, put a minor and recommended matter as the mosque design, but these functional attributes have
focus of research by Making criterion it over positive been used as the standard of critique and analysis of
experiences in responding to this problem in the the Iranian historic mosques. From
Iranian mosques [7]. From this perspective, this article this perspective, this article can be considered as a
is a successful example of comparing religious successful example of the application of religious
experiences with physical principles. But it is not principles in the study of the architecture of the
written down between this principle and other mosques. Mahdi Hamzenejad, in his doctoral
principles in architectural preferences. Abbasali Akhtari dissertation entitled “Conceptual Principles and
speaks about “Islamic mosques and orientation” on Applied Strategies in Architectural Design of Religious
the values of unity and congregation among Muslims, Buildings in Shiite Attitudes, Case study: Conceptual
and uses religious texts to prove the necessity of Differences in the Design of mosque, grave, and
mosques, but about the nature of the mosques or Mosalla”. Referring to jurisprudence, to distinguish
even the sub-physical characteristics which can affect these three species, they extract the principles for

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their distinction from the point of view of the use of also the degree of proximity of the spaces are studied
decorations [11]. Also, Hamzenejad, along with using the material flow patterns technique and the
Ma’edeh Arabi, in the article “Examining the Islamic diagram for the relationship between activities. The
Essence of Iran in contemporary modern mosques”, material flow is a path that materials, parts, people,
which studies the case study of Tehran’s Vali e-Asr information, and equipment moves along to perform
mosque, wrote one of the few examples of the the manufacturing process leading to the final
architectural critique based on religious texts [12]. product. The entire issue regarding the material flow is
Reviewing the literature on the subject, it can be that the elements (materials, parts, individuals, etc.)
understood that adaptation to the spirit of Islam is the move in the best possible paths (in terms of the
most prominent feature of the Islamic art which can be economy, safety, displaced distance, etc.) from the
found in the architecture of the mosque. Meanwhile, commencement of the work (the entry part) to the
the aim of this paper is to study the relational system completion (the delivery part).
of the common components where a mosque is built The Activity Relationship Chart (ARC) is almost
as a holy place for the relationship between God and the best technique for determining the relationship
the individuals. Therefore, the current study looks for between the activities and different departments. This
the answers to the following questions: chart is used to analyze the relationship among all
What are the effects of the design of the mosque pairs of activities or departments and thus, the degree
on spatial behaviors? of necessity of their closeness is recorded; then the
To what extent can body-related signs and sectors to be close to each other and those to be
elements of the mosque inspire individuals with a separated are identified. This chart can be applied in
sense of place? the following cases:
What are the effective factors on promoting “the 1) To determine the best initial arrangement of
sense of spirituality” and “the sense of place” in the departments,
architecture of the mosques? 2) Showing the relationship between the
different activities of a department and different
departments,
Methodology 3) An introduction to drawing up the activity
A descriptive-analytic methodology is formulated relationship diagram [13].
in three stages based on the mutual relations between In this chart, some qualitative symbols are used
the independent variables of the structure’s body and to specify the relationship of activities and codes are
the dependent variables of mental concepts and used to illustrate the reasons for these relationships. A
activities. classification of these qualitative symbols has been
1) The first step: The pattern of people’s carried out by Richard et al [14] Maitre in terms of the
movement from the entrance to the praying niche, and importance of the closeness of activities. (Table 1)

Table 1. The degree of proximity of activities

signs The degree of importance Description
A Absolutely necessary The closeness of two places is absolutely necessary.
E Special importance The close proximity of the two places is very important.
I Important The closeness of two places is important.
O Normal The closeness of two places is good.
U not important The closeness of two places is not important.
X Undesirable Being two places is better.
XX Absolutely unfavorable Two places are necessary to be distant.

Where A-related activities should be as close as as OWAS (Ovako Working posture Analysis System)
possible; E-activities should be close and I-activities and was introduced to the market between 1977-1981
should be nearly close to each other. Two activities by Karhu and Trapp. The basis of this method is a
may have an X relationship due to the noise, the simple and regular categorization of bodily postures
possibility of danger, etc. In addition, the codes that combined with the work execution through direct
describe the reasons for the closeness of the activities observation [15].
are entered at the bottom of each cell. These numbers
are inserted in a table below the chart with the degree
of importance to make the reasons readable for the
audience. (Figure 2)
2) The second step: the relationship between the
ritual movements of the prayer and the mosque’s
architecture is analyzed and the magnitude of load in
human’s body caused by the movements in the prayer
is measured using the OWAS technique. Karhu and
Trapp who worked in metal industries during the 1970s
developed a method for evaluating the working
postures in work environments. This method is known

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following table 2, a combinational posture of those

related to the back, arms, and legs is presented by
researchers. (Table 2)
The practical categorization of the body postures
during a work and the resulting combination is as
follows:
The first group: the body posture and the
combination of these postures during the work are
normal and usual. Therefore, the resulting pressure on
the skeletal-muscular system is acceptable and there is
no need for correction.
The second group: the pressure resulting from
Figure 2. A sample of the relationship diagrams of a plant's the body postures or their combination slightly
activities damages the skeletal-muscular system. Therefore, they
Using this method, the working postures and the should probably be corrected in the future.
loads on the skeletal-muscular system can be identified The third group: the pressure resulting from the
and categorized. Then, after identifying working body postures or their combination is harmful.
postures, they can be prioritized and evaluated based Therefore, they should be corrected as soon as
on the information needed. Consequently, the work possible.
should be organized in a way that the number of The fourth group: the pressure resulting from the
body’s inappropriate postures and the harmful static body postures or their combination severely damages
loads are reduced. In this technique, the body postures the skeletal-muscular system. Therefore, they must be
during the work are based on a coding system, and corrected immediately.
each categorized posture is recognized by a 4-digit The combinational effect of the postures of the
code, the numbers of which represent the postures back, arms, and legs and the amount of the force
related to the back, arms, legs, as well as the load or applied are considered based on the 4-digit
the effort required for doing the work. When adding OWAS code, and the priority of the corrections is
up the posture codes, usage of a fifth digit is also determined.
possible which indicates the working phase. In the

Table 2. Positions for doing work [16]

Posture Code of every posture Description of the codes

Code 1: Straight and straight spine;

Code 2: Curved spine;
Waist Code 3: Lumbar spin;
Code 4: The waist is curved and
rotating.

Code 1: Both arms are lower than

shoulder height;
Code 2: One of the arms is at the
Hand
shoulder height or above;
Code 3: Both arms are at shoulder
height or higher.

Code 1: Two free and dangling legs;

Code 2: Standing with straight legs;
Code 3: standing on one leg and
straight;
Code 4: Standing on two curved
Leg
knees;
Code 5: Screwed on a curved leg;
Code 6: Squat on one or both
knees;
Code 7: Walking or Moving.

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3) The third step: the spiritual moods and the Mosques along the direction of the Qiblah axis indicate
meaningful concepts, affected by the light and color, that entering these buildings is done through the
are analyzed based on the movement patterns of street and without mediation and any specific
those saying their prayers in the mosque. geometry, and this is considered as a major
disadvantage. There are two major drawbacks in
mosques with the entrance opposite the direction of
Results the Qiblah. The first drawback is the lack of attention
The objective aspect (Structure) of the Mosque in to the spatial axes such that not only is the entrance to
Spirituality the building not in the direction of the Qiblah axis, but
In the case of mosques, the material flow refers it is also in the opposite direction of the divine
to the way human moves from the entrance to the direction, and people enter the courtyard or dome
altar. This movement can be defined based on the without any mediation, and after entering, they turn
material flow pattern as follows: the elements towards the Qiblah direction with an unreasonable
(individuals) should move in the best possible paths (in rotation. The second drawback is the lack of respect
terms of creating a spiritual sense in humans) from the for the hierarchy of movements.
commencement of the work (the entrance part) to its The architecture of mosques with the entrance in
completion (the altar and the Qiblah direction). the front sides does not suffer a kind of rotation to
In addition to the functional, spatial, visual, and deprecate the Qiblah axis, so that while dealing with
form hierarchy that can be identified in most the problem of not paying attention to the spatial
traditional and religious buildings of the world, axes, a hierarchy of movement is achieved so as to put
mosques also have other levels of hierarchy in their the material human in a secure and religious
ventricles which address deeper layers of human atmosphere to enter a spiritual space. However, the
existence. One of these hierarchical aspects is the architecture of this class of mosques does lack a
scheme that Iranian architects have used in the definite, regular, and meaningful geometry.
mosques in order to facilitate the confidentiality of Similar to the mosques in the second category,
presence in the divine mercy sanctuary. the architecture of mosques with the entrances in the
The significance of Qiblah in contemporary lateral sides of the end-half lacks any kind of rotation
mosques can be examined in two general categories: to deprecate the Qiblah axis, so that while correcting
The first category: mosques along the axis of the the inappropriate spatial axes, the principle of the
Qiblah; movement hierarchy is also observed to pass through
The second category: mosques needed for a front space, reaching a mental readiness, leaving the
rotation to amortize the Qiblah. From the analysis of material space, and placed in the direction of the
this class of mosques, three types of entrances to the secure divine sanctum. In terms of considering the
mosque are extracted: a) the entrance contrary to the geometry, this category is similar to the second one.
direction of the Qiblah; b) the entrance through the (Figure 3)
front sides; c) the entrance through the end-half sides.

Figure 3. The route from the entrance to the Qiblah (A: Entering the direction of the Qiblah, B: Entering the opposite direction of the Qiblah,
C: Entering through the sides of the side of the front, D: Entering through the half-ends of the sides)

By using the technique of ARC, the relationship sanctuary and the axis of the Qiblah. These spaces
between the entrance spaces to the Qiblah and the include the frontage, doorway, vestibule, courtyard,
degree of necessity of the proximity of each porch, corridor, pray hall, and altar. By using the ARC,
department to each other was examined and an the relationship between each of these spaces and the
appropriate pattern was determined for putting these degree of closeness of each part to each other was
spaces together in the mosque plan, which is as examined.
follows: Reasons for the importance of spaces:
At the entrance to the mosque, man must pass 1. The sequence of working flow;
through a number of spaces until he reaches the 2. The relationship of individuals;

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3. The normal route of movement; porch is also an introduction to the entrance to the
4. The shared use of enclosure; dome. The greatness of the dome as the heart of the
5. Noise, dust, cleanliness (purity). (Figure 4) mosque calls for such an introduction, and the porch
defines the authority of the importance of this space.

The Practical Aspect (Activities) of the Mosque in

Spirituality
The modern knowledge that nowadays
professionally addresses the human-based designing is
called ergonomics. The aforementioned science is
considered as one of the most important issues in
architecture. Ruskin believes that an architectural
work can be understood by means of three ways. First
is through the discovery of the creative purpose;
second is via the analysis and deduction of the
potentials of the building; third is through the reaction
of the observer [17]. Ergonomics is a method that
considers human needs, abilities, as well as physical
and mental disabilities as central to the designing
process so that their efficiency can be improved
Figure 4. The relationship diagrams of the entry paths to the through comfort, security, health, and motivation [18].
Qiblah in mosques Considering the aspects such as physiology and
psychology, human being is a complicated being for
According to the ARC of the entrance to the whom the ways of achieving the highest level of
Qiblah spaces in the mosques, the most complete satisfaction do not seem simple. On the other hand,
hierarchy of entrance usually consists of seven possessing the two aspects of physiology and
components: the frontage is the first space that psychology, the environment also affects human
prepares humans to enter a space with different beings. The latter factor addresses the type of the
characteristics. After passing through the frontage, it activity done in the environment, where the
is necessary for the audience to pass through the environment should correspond with the activity
antechamber and the passageway. The antechamber is performed in the place. If an individual doing the act of
the station of disconnection from the world and is a worship in a mosque is not provided with a place that
little backward to its adjacent space. After the helps his/her spiritual feelings, a place that is not
antechamber, the doorway passes the seeker solitary enough, or if there are hindrances to his/her
(wayfarer) from the previous stages to the next ones. concentration, they will not be satisfied with the act of
Following the passage of the doorway of mosque, it worship and praying. Indeed, the environment should
leads to the vestibule. This space is different from the pave the way for a more intimate relationship between
previous spaces and stages. If the previous space calls the worshipper and God, instead of reflecting itself.
the audience to pass through, this space calls for a This issue can be seen in the design of historical
pause in terms of its geometric form. mosques, but has been overlooked in the modern
After the vestibule is the hallway; the hallway mosques.
refers to the theme of patience, and it is similar to Recently, Dutch researchers have encouraged
struggling with self-righteousness. The hallway is people to do exercises in sports centers similar to the
usually a narrower and darker space than the movements seen in Islam’s prayer. The athletic
vestibule. The hallway leads to the courtyard; the coaches of this country assert that the movements
courtyard, due to its magnitude, reflects the opening seen in Islam’s prayer are beneficial to health. (Figure
and expansion of the soul, its leisure and liberty. Then 5)
the porch is passed to reach the dome. The porch
represents greatness and stretches upwards. The

Figure 5. Sporting movements recommended by Dutch researchers

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These pictures can be seen in Netherlands’ public and Sajdeh may slightly damage the skeletal-muscular
and sports centers and people are asked to do these system due to the fact that the spine is in a curved
exercises three times a day, 10 minutes each, shape. Therefore, it is suggested that the elderly who
accompanied by singing relaxing songs. However, are not able to do these acts in the prayer, correct
these movements are those assigned by God to the their posture by saying their prayers in a sitting
Muslims. According to the all above, the relationship position. Different exercises have various benefits for
between the spaces within the mosque, the ritualistic the athletes; however, from the point of view of God, a
movements in the prayer, and the loads caused by perfect set of exercises is employed in the prayer.
these movements in human body can be evaluated While the main point of concentration is the act of
through the OWAS technique. (Figure 6) worship itself, the prayer is beneficial to the health so
Based on the results of the analysis it can be much so that European scientists have agreed upon
stated that a complete set of exercises is employed in this issue after 1400 years.
the prayer. The body posture during the acts of Ruku

Figure 6. Owas analysis in prayer ritual movements

The Mental Aspect (Meaning) of the Mosque in

Spirituality
In the history of Islamic art and architecture, the
concepts of meaning and form have been closely
intertwined. This is due to the fact that in Islamic
worldview, the thought based on the unity of God
forms the basis of Islamic art production. This
relationship is seen in its utmost beauty and perfection
in the architecture of the mosque and the worshipping
ritual of the prayer. Knowledge of the meaning leads
to the recognition of God as the Almighty, which in
turn leads to the knowledge of the shapes. This
process influences the creation of various spaces in the
architecture of the mosque, the employed drawings
and paintings, the hierarchy of light, the amount of
decorations and ornamentations, sound, etc. [19]. The
signs are the most structural elements in distinguishing
a mosque from other structures. This shapes the
picture of a mosque in people’s minds through
connection with the activities on the one hand, and by
Figure 7. Sequence of mosque spaces in spirituality
means of connection with the architectural design and
spaces on the other. The sequence of spaces in the
Considering the common epistemology
mosques is formed hierarchically in three stages which
regarding the areas of form and meaning, the issue at
are as follows [5]:
stake is the human path towards the infinite.
Detachment: emancipation from the material world.
Therefore, it should be accepted that every step taken
Transformation: a space that plays the role of a
in the mosque must lead to the process of human
connection between the material and spiritual worlds.
making and the divine path. This movement from the
Joining: reaching the spiritual world and the holy
external to the internal (from the material to the
nature of God. (Figure 7)

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spiritual) symbolizes the movement from chaos to combination and harmony. They are crucial to the
orderliness, from deficiency to perfection. Islamic Iranian art, including architecture, where a complete
mosques are manifestations of the divine elegance and understanding of their symbolic meanings is necessary
examples of the combination of the symbolic for a deep understanding of Iranian art and
individual with the divine beliefs. The symbolic architecture. The architects have used colors in
patterns and relations can be seen in all aspects and mosques so as to make the colorlessness of the act of
symbols of the mosques [20]. praying evident, and provide the path-threader with a
veil of color so that he is warned and made stronger
The Semantic Manifestations of Light in the Mosques: during the act of worship. This is where the architects
Light is the material form for the largest voiceless have sought colorlessness, and have immersed the
force comprehended by the human senses, and we mosques in colors homogeneously through the use of
wish that it can preserve its mysterious force in the tile work. (Figure 9)
future [5]. Assuming light as only serving the purpose In order to enter the place, a prayer should free
of making the material phenomena visible does not him/herself from the material world; the colors used in
seem reasonable. On the other hand, it seems that a this space realizes this and also provides the prayer
human willingness, whose symbol has always been the with senses of modesty and belief, consciousness of
light, attracts him to this phenomenon. This can be the internal, and the infinite. The prayer is then placed
vividly seen in the structures made by the permission in an environment where specific combinations of
of God the Almighty for the sake of worship. The colors allow for hesitation, meditation and a
purposes of using light in the architecture of the consciousness of the internal.
mosques are as follows:
Transparency and the reflection of light have
always made the spiritless structure of the mosque
more brilliant and beautiful. Combined with the
spiritual values, this brilliance leads to the delicacy of
this spiritual space.
The creation of weak and strong penumbras that
lead to various sights based the material used, with
each having its own nature. (Figure 8)

Figure 9. Mystical Reading Mystical readings of colors on Nasir Al-

Malek Mosque, Iran

Thereafter, as the prayer enters the northern

Iwan, his/her consciousness of the transience of the
material world as well as their belief are strengthened.
Entrance to the courtyard consolidates this aspect of
the spiritual mood whereby the necessity of
emancipation from the material world and
Figure 8. Mystical Reading of Light at Shaikh Lotfollah Mosque in achievement of the perfect faith is made vivid to the
Isfahan, Iran prayer. Finally, the prayer is positioned in a space
whose combination of colors is a manifestation of the
Passing through transparent surfaces or via power and reality of the presence of God; a space full
reflection, the light can significantly influence the of mystery and ambiguity to raise the prayer spiritually
spatial sense and establish itself as one of the most in the presence of God.
crucial elements in architecture. Use of porous
surfaces and the creation of artistic penumbras on a
surface may lead to a sense of lightness and Discussion
suspension. The shades form elegant textures on a If today’s designers brood over the principles and
surface and through making lighted, semi-lighted, and criteria governing the formation of these metaphors
dark spaces they can present a form of guidance and and symbols, they can come to new conclusions,
conscious play with the light. In the process of this emancipate themselves from imitation, and build a
playing with the light, beautiful spatial sights are space based on the needs of the modern man and the
formed on various surfaces. religion of Islam. This is due to the fact that our
traditional and holy spaces are replete with the
A Spiritual Reading of Light in the Mosque: In Iranian innovations and creativities of their designers who
art, colors are used wisely and consciously, not only despite borrowing elements from the past made them
regarding their symbolic meanings, but also desirable for their time and the contemporary people,
considering their effect on the soul through their and created an outstanding work of art. Therefore, the

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appropriate and successful pattern for designing main factor in the process of forming a sense of place
today’s mosques for the promotion of “the sense of in architecture.
spirituality”, and based on the following criteria, is The existence of elements and special spaces,
suggested as follows: (Table 3) alongside the signs and symbols, in the mosque - used
constantly throughout the history - play an important
Table 3. The suggested pattern for the architecture of the mosque role in shaping the image of a mosque in the minds of
for the promotion of spirituality the users. Furthermore, spatial relations and hierarchy
Components
are important in the process enriching the sense of the
effective on the
promotion of Suggested strategies place. The appropriate functions and spaces for
spirituality in the different activities, not only provide the prayers with a
mosque sense of relaxation, but also pave the way for the act
Emphasis on the direction of Qiblah; of saying the prayer in a more efficient way. We hope
following the hierarchy and spatial that re identification of these hidden thoughts and
discipline; creation of a balanced, and
harmonious combination; utilization of
their reproduction in designing today’s mosques
The objective modern materials and technologies in would guide the designers and architects in the
aspect (Structure) design; reproduction of holy concepts process of creating perfect and valuable works of art,
and subject matters such as oneness, and also lead human beings to their internal
orderliness, variety, spatial regulation, perfection, which is intimacy with God the Almighty.
hierarchy, accesses. in the structure and
physical features of the mosque
Observing the balance, beauty, and
dynamicity in design considering man References
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