Question: Asalamu alaikum wa rahmatullahi wa barakatu. I wanted to ask if you can help me with something? The Muslims of the city of Millerovo want to build a mosque in the city, because there is no mosque in the next 200 km. Can you give us some advice on where to start? We will collect money for the mosque, but most likely it will not be enough.
Answer: Hello! It is important to note that the construction of a mosque is not an end in itself for the Muslim community, otherwise our Prophet Muhammad, peace be upon him, would have sent all the forces and means to create one, but we know from history that at first, with the help of teaching his companions, the Prophet created a capable community Muslims.
For quite a long time, Muslims used for prayers, first a private house, and then the territory limited by the houses of the Prophet and his companions.
Then, when free funds appeared, Muslims began to build stationary facilities used for worship. In this way, we advise modern Muslims in our country to act, namely: to begin to form a capable community, for which, in the future, it will be possible to build the necessary building.
You can read about how and where to start in the article About a poor community, say a word or "everyone can give something"...
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Already in winter next year the first Friday prayer can be held in the Ahmadzaki mosque, but this requires the help of caring Muslims
Residents of the village of Zalesnoy and the Salavat Kupere residential complex will soon be able to become parishioners of the mosque under construction on the outskirts of Kazan. The team of which legendary architect undertook the construction of a Muslim temple, why did they decide to call the mosque "Ahmadzaki" and which of the Tatarstan ministers came up with the idea of building a religious building? "BUSINESS Online" tells about the new religious center of Muslims, in the appearance of which everyone can take part.
We are talking about the Ahmadzaki mosque under construction, which will be located in a very convenient place - at the intersection of Zalesnaya and Osinovskaya streetsPhoto: Lira Garayeva
“IN ZALESNOY THERE IS NO MOSQUE OR A TEMPLE WHICH COULD ACCEPT EVERYONE”
A unique Muslim temple, whose parishioners will be residents of two residential areas belonging to Kazan at once - the village of Zalesny and the Salavat Kupere microdistrict - should appear in the very near future. We are talking about the Ahmadzaki mosque under construction, which will be located in a very convenient place - at the intersection of Zalesnaya and Osinovskaya streets. Its minaret can already be seen from the nearest streets.
The idea of building a spiritual object belongs to the current Minister of Youth Affairs of Tatarstan Damir Fattakhov, it arose in those days when the latter headed the Kirov and Moscow districts of the capital of Tatarstan.
“When we thought about the integrated development of Zalesny and the new Salavat Kupere microdistrict, in which the construction of residential buildings had just begun at that time, it was important for us to take into account the spiritual side of the life of the local community,” the minister told BUSINESS Online. “Moreover, there were appeals from residents who said that in Zalesnoye there is neither a mosque nor a temple that could accommodate everyone.” That is why the idea of building a modern large mosque appeared, says Fattakhov. “Thanks to Mayor of Kazan Ilsur Raisovich Metshin, who supported this intention and singled out land plot and for the mosque "Ahmadzaki", and for the Orthodox church in the same area. I am very glad that very soon these intentions will come true and the mosque will open its doors to parishioners, ”our interlocutor hopes.
“When we thought about the integrated development of Zalesny and the new Salavat Kupere microdistrict, it was important for us to take into account the spiritual side of the life of the local community,” said Damir Fattakhov Photo: BUSINESS Online
In Zalesnoye there is already a mosque "Maulid", which for the time being met the needs of the local ummah, but when the microdistrict "Salavat Kupere" began to be populated, the number of parishioners increased significantly. So there is definitely a demand for a modern religious center in this area now. Moreover, there are more and more citizens interested in spiritual development.
The choice of the construction site is also explained by the fact that this is one of the entrances to Kazan through the federal highway. The high minaret of the future mosque will be visible from afar, becoming a real beacon for wanderers, guests will be able to stop and pray in comfortable conditions.
Photo: Denis Gordiyko
KUL SHARIF AND "AHMADZAKI". WHAT COMMON?
Interestingly, the two mosques - located in the Kazan Kremlin Kul Sharif and Ahmadzaki - may have much in common. At least they have one "father". New house Allah is being built according to the project of the architect team Aivara Sattarova. Although, of course, the purpose of these two objects is different from each other. According to the curator of the construction site, a deputy of the Kazan City Duma Rustam Ramazanova, "Ahmadzaki" should become not only a place where prayer is performed, but also a real Islamic center.
“We want the new mosque to become a modern religious center for Muslims in this region of Kazan, we discussed its concept with the administration of the regions, with Sergei Mironov,” Ramazanov told our correspondent. “Therefore, the project of the mosque included not only prayer halls for men and women, but also madrasahs, where both adults and children can study, in addition, we plan to create everything necessary there so that religious rites and rituals can be held in civilized conditions. canons of Islam. The project of the mosque was created by one of the best architects of the republic, its concept combines a tribute to our traditions and modern architectural solutions».
According to Ramazanov, the prayer hall in Ahmadzaki will be able to receive up to 400 parishioners at the same time. In addition, a madrasah will operate in the mosque, where they will teach the basics of Islam, teach several languages, conduct master classes for children and various educational programs for adult parishioners. All spaces are designed with accessibility in mind to ensure the unhindered movement of people with handicapped. At the stage of coordination with all the necessary structures, there are certain services related to the performance of religious rituals according to all the canons of Islam. It is no secret that now many Muslims are worried about whether there will be a place for their cars in the mosque. In Ahmadzaki, a special area for 70 parking spaces is provided for this.
Photo: BUSINESS Online
WHO BUILD A MOSQUE, ALLAH WILL BUILD A HOUSE IN PARADISE
Every Muslim knows that participation in the construction of a mosque is a very charitable deed, for which he will receive a reward in both worlds. In this sense, any contribution to such a good cause is, of course, Savap. Even now, many Muslims volunteer to help the construction site, realizing that this will be a memory that they will leave behind for future generations.
In addition, the construction of a mosque is a tradition of our people, says the mufti of Tatarstan Kamil hazrat Samigullin. « The ancestors of the Tatars at all times were in a hurry to participate in such a charitable cause, because every Muslim believes that whoever builds a mosque, Allah will build a house in paradise, Kamil hazrat told BUSINESS Online. This is how the Prophet Muhammad taught us. There is a hadith that on the Day of Judgment, Allah, addressing people, will say: “Oh, my neighbors, get up!” People will be surprised and ask: “Oh, Almighty Allah! Do you also have neighbors?” Then Allah Almighty will say: “Yes, these are the people who built the mosques, they are my neighbors.” Then these people will rise up, and they will be led into paradise without an account, for the mosque is the house of Allah and the Almighty makes those who built it his neighbors.
The spiritual leader of the Muslims of Tatarstan cites the deeds of the Messenger of Allah himself as an example. “The Prophet himself, having made the hijra (migration) from Mecca to Medina, first of all built a mosque. Not a house for yourself, but a mosque. After all, a mosque is a place where people, rich and poor, strong and weak, stand together in one row to worship the Almighty, and then a sense of brotherhood, solidarity and mercy towards each other increases between them. I am glad that in the past 6 years alone, about 170 mosques have opened their doors in the republic, and dozens more are being built. In terms of the number of mahallas, Tatarstan ranks second in Russia after Dagestan,” says the chairman of the Spiritual Muslim Board of the Republic of Tatarstan.
“The ancestors of the Tatars at all times hastened to participate in such a charitable cause, because every Muslim believes that whoever builds a mosque, Allah will build a house in paradise,” said Kamil Hazrat Samigullin Photo: BUSINESS Online
AHMADZAKI SAFIULLIN - MENTOR OF MUFTIS OF RUSSIA
It is gratifying that the mosque will bear the name of Ahmadzaki in honor of Ahmadzaki Safiullina(1896-1995), who is called the man who formed the Muslim establishment, because most of the country's muftis were his students. Zaki hazrat, as Muslims called him, gave lessons to the chairman of the council of muftis of Russia Ravil Gaynutdin, head of the Central Spiritual Board Talgat Tadzhuddin, the first mufti of Tatarstan Gabdulla Galiullin, his successor Gusman Iskhakov, Chairman of the Spiritual Assembly of Muslims of Russia Albir Krganov, imam-hatyba of the mosque "Al Marjani" Mansur Jalyaletdin and many others.
Ahmadzaki hazrat Safiullin was one of the most famous and prominent religious figures of the 20th century. Despite the complexity and inconsistency of the Soviet period, even then he called people to iman, truth and morality, and served for the benefit of Islam. Hazrat Ahmadzaki made an invaluable contribution to the development of the Muslim Ummah in Tatarstan, he was not afraid to perform religious rites even when any religious activity was banned. In the 1970s-1990s, Hazrat Ahmadzaki worked as an imam of the Mardjani mosque, the only one operating in Kazan at that time. Then he united and was the spiritual mentor of the imams who worked in mosques throughout the republic.
Photo: Denis Gordiyko
“I hope that the mosque, which will bear the name of one of the most prominent Tatar Islamic scholars and theologians, Ahmadzaki Hazrat Safiullin, will become a place of gaining knowledge for different generations of our fellow believers, striving to be closer to the Almighty, to spiritual purity and wealth. And most importantly, the future mosque should develop and preserve our spiritual guidelines, the traditions of the Tatar mahalla and our native language. In this sense, mosques in Tatarstan play a crucial role in raising the level of spirituality and morality of society and the Tatar people, in particular, because they are traditionally not only religious centers, but also a venue for scientific, educational, educational, children's and youth, cultural events, - says Mufti of Tatarstan Kamil Hazrat Samigullin.
The project of the future mosque was agreed in advance with the descendants of Akhmatzaki Hazrat Safiullin, who also actively help the construction of the mosque. By the way, the new mosque will definitely have a small corner dedicated to Hazrat Ahmadzaki, where his books will be presented.
You can make a donation in favor of the construction of the mosque through the settlement account of the parish.
Payment account: 407 038 109 620 000 021 39
Corr. check: 301 018 106 000 000 006 03
BIC 049 205 603 / TIN 165 610 15 33 / checkpoint 165 601 001
OGRN 118 169 000 74 87
bank card for transfers from legal entities: 4274 6200 2615 3086
“Bring good word people, if you have knowledge, experience and the Almighty endowed you with wisdom”
holy hadith
The idea of building belonged to me and my husband. We have been living in Kazan for a long time, and here on a visit, when we gathered with relatives, fellow countrymen, we often talked about the fact that it would be good to build a mosque in the village of Singily. After all, both my husband Minsafa and I are from the same village, grandmothers, great-grandmothers from his and from my side lie in the village cemetery.
We arrived in May 1990 in the village, stayed with distant relatives. These are spouses Gabdulahad efende and Zharia khanum. We talked with the villagers. They expressed their desire to take on the construction with the whole world, if at the initial stage there is help from the Mufti.
Son Talgat, as promised, helped in many ways: money, iron, in acquiring a crescent moon with balls. The frame for the minaret was made from corners at the factory, good people Muslims helped and not only them. In the same place, in the workshops, boards for the roof, ceiling, and minaret cladding were prepared. Sheathed the minaret with boards, upholstered with iron with white, galvanized minaret and dome my husband Minsafa. He participated in all the works, from digging the ground for the foundation to finishing. Fellow villagers, relatives, the husband of daughter Ilyas, his friend Nariman helped a lot.
Talgat's friend Umar al-Sijini, the former chief auditor of banks in Saudi Arabia, contributed two thousand dollars.
The construction was carried out according to the project sent by the hazrat mufti. Mosques have already been built according to this project. The villagers went and looked at the finished building, they liked it.
The carpet for the premises of the mosque was bought jointly - my husband and I, our daughter and the hazrat mufti helped.
They brought the coating on the eve of the opening, and all night the mufti-khazrat, my husband, Gabdulakhad, my brother Rinat Galeev covered the floors.
I remember how they went to the regional center of Laishevo for a building permit. Opened a construction account. Thanks for the help to our fellow villager Akhmetvaliev Khadiulla. He lives in Kazan, chairman of the Azimov mosque, with extensive experience in the repair and restoration of the mosque. Twenty” had existed in the village for a long time, it only remained to formalize the mutawalliat legally. We started construction, appointed Gabdulahad Efende as chairman and treasurer. Many thanks to the villagers, everyone carried sadaqa to the mosque as much as they could.
Our village is old. Once the missionaries tried to baptize everyone en masse. Everyone disagreed, people were driven into the lake by force. Some were not afraid - they dived deep and swam out at the other side of the lake. Those who disobeyed were caught, beaten with rods in the place of execution. Among them was my husband's great-great-grandfather - Gabdrakhman babay.
(4 months ago) | Add to bookmarks | |MUSLIM) ARCHITECTURE - the architecture of the countries of the Middle East, India, as well as the Iberian Peninsula, the principles of which were formed after the 7th century. influenced by Islam as the dominant religion in the region.
Of all the arts related to Muslim culture, architecture is the most visible, original and impressive. The construction of mosques, Muslim religious buildings, was originally based on regional traditions, but over time a new style developed, which, while maintaining the local specificity of religious buildings, was subordinated to the needs of the new cult. Traditionally, there are five architectural schools: Syrian-Egyptian, Persian, Indian, Maghreb and Ottoman. (smaller ones, for example, Iraqi, Central Asian, are considered derivatives).
The first mosque was built in Medina immediately after the Hijra of the prophet. Then it was a vast courtyard, surrounded by a wall. On the north side (facing Jerusalem), a roof was fortified on palm trunks to protect the faithful from the sun. But this building was not yet a sanctuary, for the doors of the dwelling of Muhammad and his wives opened into the same courtyard. At first, military councils gathered here, and after the battles, the wounded were taken here, that is, it was rather the headquarters of the future Muslim community. But already in this primitive structure, the contours of future Muslim temples were visible. Indeed, already the first mosques that were built in the major cities of the conquered territories had a roof that rested on columns. Sometimes they were tree trunks, sometimes for this purpose they took columns from the destroyed structures of the Greco-Roman-Byzantine period. After Mecca also submitted to Islam, a niche was placed in each mosque - mihrab, which indicated qibla - the direction to Mecca.
The appearance of mosques largely depended on building materials at the disposal of the builders. For example, in Syria, due to the abundance of basalt rocks, one can often find structures where black and white stone alternate in the wall cladding (subsequently, this type of masonry began to be used in other countries). In a number of countries (Iran, Iraq, Morocco, and also in Andalusia), mosques were built of brick, in other places - of hewn stone.
The first mosques were built with an eye to the traditions that had developed by that time in the church architecture of Byzantium. After the transformation of the Church of John the Baptist in Damascus into a mosque, mosques began to be built on the conquered lands, repeating the plan of this structure. Some of them retained the cruciform plan characteristic of Byzantine churches. According to this plan, the mosque of Sultan Hassan in Cairo was built. However, later such mosques were overgrown with auxiliary services: libraries, schools, free canteens, etc., thus distorting the original plan.
Along with columned mosques, four-ayvan buildings (aivan - columned hall) with a central dome were built. The dome on tromps (conical "sails" at the corners of converging walls) was widely used in Egypt in the 14th-15th centuries. Most often it was built over the mausoleum. During the reign of the Fatimid dynasty, the dome takes on a pointed shape.
An important element of the mosque is the minaret. The minaret of the cathedral Friday mosque dominated over every Muslim city, creating a special memorable silhouette of the building. Usually one of the minarets stood out for its size and beauty. In medieval Andalusia - this is the Giralda tower, in Morocco - the minaret of Koutoubia, in India the Delhi Qutb Minar is famous, in Afghanistan the Jama minaret is known, and in Central Asia- Bukhara minaret Kalyan.
As a rule, each of the above architectural schools has its own inherent form of a minaret. For example, the Maghribin minarets performed two functions: they were towers from which Muslims were notified about the beginning of prayer and at the same time observation platforms from which it was possible to follow the movements of the enemy at a great distance. In addition, they were equipped with defensive details, allowing them to defend themselves in the event of an attack. Battlements, narrow slotted windows and machicules(mounted loopholes in the upper parts of the walls and towers) allowed the archer to take a comfortable position. Typical "defensive" minarets include the Koutoubia minaret in Marrakech (Morocco - 1184) or the Giralda minaret in Seville (modern Spain, 1195).
As a rule, the minarets of the Maghreb and Andalusia were built on a rectangular base, sometimes these are increasing cubes, standing one on top of the other. Iranian minaret 11th–13th centuries is a tall and thin, round tower with a balcony placed in a kind of lantern crowning the building. The minaret of one of the oldest mosques in Cairo, Ibn Tulun, resembles the minaret of the Mutawakkil “Malwiya” (“twisted” - Arabic) mosque in the city of Samarra (Iraq), the body of which is a truncated cone, around which there is a spiral ramp. Minarets built in Ottoman times in Turkey and the Balkan Peninsula are more slender, equipped with flutes. As a rule, in their upper part they have openwork balconies. shyurfe from which the muezzin called the faithful to prayer.
On the territory of Central Asia, minarets usually stand separately from the mosque building; they are a powerful tower lined with brick, the outer edge of which is covered with colored glaze or polychrome tiles.
The architects of Syria, Egypt and Turkey used volumetric domes on a drum as a roof, which “covered” the prayer halls. The ribbed dome of the mausoleum of Timur "Gur-Emir" (1404) still amazes with its magnificence. But there were mosques with flat and sloping roofs. All these places of worship were supposed to be oriented towards Mecca, the direction of which was indicated by the qibla framed by the mihrab niche. The niche of the mihrab was usually made of colored stone and was an arch. Sometimes a mihrab niche is made in the form of one or several lancet arches located one inside the other, resting on semi-columns. The same technique was used to decorate the windows of the facade of the maristan (hospital) of the Sultan Qalaun (1284-1285) in Cairo.
Back in the 11th century. The Seljuk Turks conquered a significant part of Asia Minor and created several independent emirates on its territory. Among them stood out the Rumi Sultanate with its capital in the city of Konya. This feudal state was headed by the Seljuk dynasty (1077–1307), under which the sultanate achieved political and economic power. The Seljuk rulers declared themselves champions of Islam and zealous Sunnis. In particular, they left behind numerous mausoleums and madrasahs built in the style of local traditions. Thus, the mosque built in Zavara (1135) is a typical building in the Persian style with a courtyard framed by four iwans. At the same time, in the era of the Seljukids, there was a model of a four-aivan madrasah, which reproduce the plan of mosques. Moreover, each ivan was dedicated to one of the four religious-legal schools.
The Seljuk rulers paid much attention to the development of architecture and art. Thanks to international ties (including with Iran and the states of Central Asia), local craftsmen used construction methods and ornamental elements adopted in neighboring states. Over time, Seljuk art developed its own artistic techniques, but the Iranian influence (especially in architecture) was dominant, which is why many art historians attribute Seljuk architecture to the Persian school.
In the construction of religious buildings, stone masonry was used mainly. Portals, profiles of arches and decorative niches are reminiscent of the work of Persian masters. However, Seljuk architects invented their own techniques in ornamentation. The architectural decor is built by them on the contrast of light and shadow, and the pattern consists of a geometric braid. From ancient Persian art, the Seljuk craftsmen borrowed relief and sculptural ornamentation, most of the samples of which have come down to us in fragmentary form.
The Seljuks built citadels, palaces, mosques and madrasahs. A feature of many Seljuk buildings was a bypass gallery running along the perimeter of the courtyard. Madrasahs were built of two types. The first was a rectangular or square courtyard, along the perimeter of which there were covered or open vaulted rooms such as aivan. The Syrchaly madrasah (1242) in Konya, Chifte-Minar in Erzurum, and others can be attributed to this type. In the madrasah of the second type, architects built large halls under a dome to avoid dissected space. Such are the Karatay madrasah, the Inje-minar in Konya (both built in the 13th century).
Seljuk architects were familiar with the sail - an element of filling the corner when placed on the polygonal base of the dome, borrowed from Byzantine architecture. From Byzantium, Armenia and partly from Iran, some decorative elements also penetrated into Seljuk art. But after the devastating Mongol invasion The Rum Sultanate collapsed, and after some time a new state that arose on part of its territory dealt a crushing blow to the weakening Byzantine Empire, as a result of which, first in Asia Minor, and then in the vast expanse of the Near and part of the Middle East and the Balkan Peninsula, the Ottoman Empire arose.
The military-feudal elite of the Ottomans first made Bursa their capital. The most important buildings of that time in Bursa are the Ulu-Jami mosque (14th century), Yeshil-Jami ("green mosque" - 1423), as well as mosques in Iznik and other cities. In the beginning, architects strove to follow simple, geometric correct forms, imitating Seljuk patterns. So, the “green mosque” in Bursa consists of two interconnected domed halls, in the center of the first there is a pool for ablutions. To the right and left are small rooms. The domes rest on a drum in the form of a faceted frieze.
Already at that time, the interest of Turkish masters in the architecture of Byzantium was felt, in the conquered cities Christian chapels and churches were adapted for mosques. In independent buildings, Ottoman architects in different options developed the theme of a large domed ceiling. And if the Byzantine masters decorated the capitals of the columns with chiseled and carved leaves, then the Ottoman masters used combinations of stalactites, which, according to art historians, differ from those used in Arab countries and Iran. Thus, in the mosque of Sultan Bayezid II (1500–1506), the dome rests on four massive pillars with stalactite tops. Unlike the mosques of the Seljuk era, the pool ( shadrivan- Turkish) is taken outside the premises - into the courtyard, along the perimeter of which there is a bypass gallery, covered with small domes. It should be noted that the Ottoman builders did not remove the trees from the construction sites until the last moment. So, in the courtyard of the Bayazid mosque, several cypresses were left, which give a picturesque look to the entire ensemble.
The plan of this building is interesting. At the entrance to the premises of the mosque, two wings open on the right and left, forming a kind of vestibule with pointed arcades. If you stand on the extreme point of one of the vestibules, then a grandiose spectacle of a long vaulted gallery opens up, reminiscent of medieval monastery refectories. Ottoman architects covered the domes of the mosque with lead slabs, and built a golden crescent on the spire. And although the mosque is among the funeral, turbet(“tomb” in Turkish) is behind the mosque.
The Ottoman sultans paid great attention to the decoration of the capital, as well as the creation of magnificent mosques throughout the caliphate. Traveling through their possessions, the sultans ordered to build this or that building on the occasion of their visit (most often mosques, madrasahs or tekke- rooms for Sufis). Therefore, buildings of the Ottoman type during this period were built in Damascus (tekke Suleymaniye), Cairo, Baghdad and other cities.
In connection with the scope of construction, a special position of the chief architect of the Sultan was even introduced. Thus, the mosque of Bayezid II was built by the architect Khayretdin. In addition, the sultans encouraged their wealthy subjects to invest in the construction of religious and charitable institutions. Construction in the Ottoman Empire reached a special scale during the reign of Sultan Suleiman the Magnificent (1520-1566). It was during this period that Khoja Kemal ad-din Sinan (1489–1578 or 1588), an Armenian forced to convert to Islam, became the chief architect. There are about 300 positions in the list of structures that he built in the vast expanse of the Ottoman Empire. These are mosques (including two in Crimea), Masjids(quarter mosques), madrasahs, dar ul-kurra(libraries), turbet(tombs) tekke(Sufi complexes), imarets(charitable institutions), maristans(hospitals) water pipelines, bridges, caravanserais, palaces, food warehouses, bathhouses, etc.
The architect Sinan himself singled out three of his works as the most successful: the Shah-Zade (1543–1548) and Suleymaniye (1549–1557) mosques, both in Istanbul, and the Selimiye mosque (1566–1574) in Edirne. Continuing the traditions of Byzantine architects, Sinan created huge domes, supported on four sides by large conchs, below which were smaller vaults and arches. He made extensive use of inlaid marble panels and colored stained glass windows.
The Shah-Zade Mosque was built by order of Sultan Suleiman the Magnificent in memory of his two sons, Mehmed and Mustafa, who died early. It is believed that it is with her that the "golden age" of Ottoman architecture begins. In the decoration of the interior, multi-colored stone and stained-glass windows were used, but there are no cenotaphs in the mosque itself. According to the Ottoman tradition, a special turbe was built for the burial of the remains, outside the mosque, which in itself is a small chapel.
The Suleymaniye Mosque is built on a hilltop and dominates the Golden Horn Bay. The mosque is surrounded by plane trees and cypresses, which does not prevent you from seeing its purity. architectural style and harmony of the contours of the building. Its two minarets are of different heights, but they are set far apart, which makes this fact hardly noticeable. The lower one is equal in height to the spire of the dome. Inside you can see ancient columns with different capitals, taken from various Byzantine churches, but they fit well into the overall ensemble of the mosque. To the east of the mosque is the turbe of Sultan Suleiman and the turbe of his beloved wife Roksolana.
The Selimiye Mosque impresses with its grandiose silhouette, which has become the dominant feature of the city. Its dome rests on eight pillars, and the rotunda formed by them is “inscribed” in the square of the walls so that the whole space is perceived as a single whole. The drum of the dome is equipped with many windows through which light enters the mosque and illuminates the exquisite wall decoration.
The minarets of Sinan are always slender towers with fluted trunks, “tied up” with an elegant balcony. shyurfe» in the upper part, preceding the pointed spire. The architecture of Sinan is characterized by a certain geometric rhythm: the circumference of the powerful dome and the vertical aspiration of the minarets are in perfect harmony with the lancet arches that adorn the buildings in abundance.
Creativity Kemal ad-Din Sinan is considered the pinnacle of Ottoman architecture, the architect himself was even called "Turkish Leonardo". Indeed, no one could surpass him, and the buildings he created became standards for the religious architecture of the entire Muslim world.
In the 17th century The Ahmediye Mosque was erected in honor of Sultan Ahmed I (1601-1617), the author of which was the architect Mehmed Aga (1540-1620). This mosque is sometimes referred to as the "green" mosque, as the light entering through the windows is reflected in the blue, green and white tiles that cover the walls from the floor to the arches in a solid carpet. Shields with the names of the companions of the Prophet Muhammad by the famous calligrapher Qasim Gubari are hung on the walls, and a small piece of black stone from the Meccan al-Ka'ba is embedded in the mihrab.
Among the outstanding buildings of the Ottoman era, palaces should also be mentioned. It is characteristic that the architects followed the park layout, erecting small palace buildings inside the park, which was divided into zones. Pavilions (for example, Chinili Köshk (“faience pavilion” - Turkish) or Baghdad Köshk on the territory of the Topkapı palace complex (“cannon yard” - Turkish) are small buildings with colonnades, richly decorated inside ceramic cladding with floral ornaments and epigraphic friezes.
The favorite subject of the ornamentation of the Ottoman palace premises were garlands of violets and tulips, made using the knock-on carving method, mosaics made of ceramics or multi-colored tiles. Ornaments were also made of carnations, roses, mallow and saffron. During the time of Ahmed II, ranunculus and pea leaves began to be painted, which soon became the main motif of the Ottoman ornament. Indeed, this plant with a flexible climbing stem is unusually suitable for ornament, which makes it possible to avoid monotony in it.
The architect Ilyas Ali used a bush in the ornament, around which various plants were located, and filled the voids with images of snails, shells or butterflies. Subsequently, cypresses began to be depicted in the center of ceramic panels (according to Sufi symbols, cypress branches directed upwards symbolize the neglect of the earthly in favor of the heavenly), around which climbing plants, flowers or fruits were painted. Sultan Mehmed Chelebi (1413–1421) organized the production of tiles and ceramics in Nike, Bursa and other cities. In addition, mosques and houses of wealthy citizens were decorated with frescoes that the Ottoman masters borrowed from the Byzantines, this painting was called kalem. Frescoes were made not only on the walls, but also on the ceilings, most often they were landscapes.
Modern muslim architecture today is trying to use all the architectural experience accumulated over the centuries in the construction of new mosques. Naturally, new technologies make it easier to build, so huge domed ceilings have ceased to be a difficult task. At the same time, today's mosques have lost the charm of man-made, because many elements (tiles, mosaics) are made not by hand, but with the help of modern technology. Nevertheless, when restoring architectural monuments, specialists often have to turn to ancient methods, reproduce ornaments, epigraphic inscriptions and cascades of stalactites in accordance with the traditions of Muslim architecture of past centuries.
DICTIONARY
Ivan(pers.) - 1. The open vaulted space of the facade, facing the courtyard or the square. 2. Vaulted hall, open from the side of the courtyard. A characteristic element of Iranian architecture since the Seljuk dynasty.
Hypostyle (hipostylos, Greek - "supported by columns") - a vast indoor space, the ceiling of which rests on numerous, often set columns.
Capital(from late lat. capitella- "head") - the crowning part of the column of a pillar or pilaster.
Console -(French -console) supporting element of the protruding parts of the building (cornice, balcony, etc.).
Buttress(from the French contre-force- "against the force") - a vertical wall, most often constructed at right angles to the supporting structure.
Conha (konche- Greek, "shell") - a semi-dome, which serves to overlap semi-cylindrical parts, for example, niches. In this case, the upper part is the part of the mihrab.
Nave (nef, French) - the longitudinal part of the building, divided by a colonnade or arcade into aisles or naves.
Sail- an element of the dome structure, providing a transition from the square under-dome space to the circumference of the dome or its drum. It has the shape of a spherical triangle, the top of which is turned down. One of the root structures of Byzantine architecture.
Pylon (pylon, Greek) - large pillars supporting the vaults or located on the sides of the portal of the building.
Pishtak(Persian) - a large portal in the form of an aivan, where the entrance to a mosque, madrasah or mausoleum is located.
Tympanum (tympanon, Greek) - in architecture - a triangular or semicircular field of a pediment (limited on the sides by roof slopes) or a wall surface above an entrance or window arch.
Tarnsept(Late Latin - transeptum) - transverse nave, crossing the longitudinal volume of the building .
tromp (trompe- French) - a vaulted structure in the form of part of a cone, half or a quarter of a spherical dome.
stalactites(from Greek. stalactos- “drop by drop”) - decorative prismatic forms located in rows hanging over each other on the vaults of niches, tromps, cornices, etc. Stalactites facilitate the transition from a square plan to a spherical one. It is mainly used in the architecture of the countries of Bl. and Wed. East.
Olga Bibikova
Literature:
Essad Jalal. Constantinople. M., "Edition of M. and S. Sabashnikovs", 1919
Martin H. L'art muslim. Paris, Flammarion, 1926
Weimarn B., Kaptereva T., Podolsky A. Art of the Arab peoples. M., "Art", 1960
General History of Art. vol. 2, book. 2, M., "Art", 1961
Otto Dorn K. L'Art de l'Islam. Paris, "Albin Michel", 1964
General History of Architecture. v. 3–4, M., Art, 1966
Architectural monuments of Central Asia. Bukhara, Samarkand. Leningrad, "Aurora", 1969
Voronina V.L. Cairo. Leningrad, Stroyizdat, 1974
Kaptereva T.P. Art of the Maghreb countries. Middle Ages, modern times. M., "Art", 1988
Stirlen A. The art of Islam. The spread of the Persian style from Isfahan to the Taj Mahal. M., Astrel, 2003
In the Saudi province of al-Jawf, on the ruins of the ancient city of Dumat al-Jandal, there is a mosque called the Mosque of Umar. Many consider Umar bin al-Khattab to be the initiator of the construction of the mosque, but this point of view has not been proven; it is not known who built the mosque.
Dumat al-Jandal was at the crossroads of the trade routes of Mesopotamia, Arabia and Syria. It is believed that it was erected in the period from 634 to 644, however, archaeologists are inclined to think that the mosque was built even earlier and was at first a church.
Scientists associate the name of this mosque with the reign of Caliph Umar bin Abdul-Aziz or with the tribe of Bani Umar, who lived in Dumat al-Jandal.
The northern wall of the mosque overlooks the fortress of Marid. On the other three sides, the building is surrounded by the ruins of the urban part of the city. Like all ancient city mosques, the building consists of two parts - the courtyard and the main prayer hall. The minaret of the mosque is located in the southwestern corner of the prayer hall. The entrance to the hall is equipped near the minaret.
In the prayer hall there are 3 rows of stone pillars that supported the roof covering from palm tree trunks. The mihrab, minbar and the lower part of the wall are covered with white paint. When viewed from the outside, it can be seen that the mihrab and minbar protrude slightly from the wall. And from the outer north side, a staircase leading to the roof is visible.
The minaret is rectangular in shape and tapers towards the top. It was possible to climb up the minaret by a spiral staircase, which, unfortunately, did not survive. The minaret is 4-storey, each floor has window openings. The height of the minaret is 13 meters.
