Kilwinning was a Tironensian Benedictine monastic community, named after Tiron in the diocese of Chartres. The abbey was dedicated to Saint Winning and the Virgin Mary, and founded sometime between 1162 and 1188 with monks coming from Kelso. The patron is not known for certain, but it may have been Richard de Morville, Lord of Cunninghame and Great Constable of Scotland, perhaps with the backing and assistance of King William of Scotland. A story developed that another Sir Richard de Morville who was involved in the murder of Thomas Becket was the founder of the abbey, however despite the likelihood of the families being the same, the dates of the events make this connection impossible. A connection that does exist is the founding of Arbroath Abbey in 1178, also a Tironensian abbey, in memory of Becket by William the Lion (1165–1214).
The abbey, located far away in the west at a distance from the core of Lowland Scotland, is not very well recorded, and few of its records have come down to posterity as the chartulary has been destroyed or lost. In 1571 the records are said to have been carried away by "a furious horseman", following an attack upon the abbey. In 1591 William Melville took legal action against Jean Blair or Cunninghame, widow of Alexander Cunninghame to force the return of the records, but they were not forthcoming. Timothy Pont in the 17th century claimed to have studied the abbey's chartulary, possibly at Eglinton Castle; certainly the seal of the monastery was preserved at the castle. At the beginning of the 17th century they had been seen in the possession of the Earl of Eglinton until they were loaned to the Ayrshire and Galloway Archaeological Society who were preparing a publication that was never published.
It is significant that Kilwinning Abbey was not founded by a monarch and its beginnings were accordingly less grand than would have otherwise been the case.
An early legend tells of Saint Winning sending his monks to fish in the River Garnock, however no matter how hard they tried or how long they persevered they could catch nothing. The saint in response placed a curse on the river, preventing it from ever having fish in its waters; according to legend, the river responded by changing course and thereby avoiding the curse. It is clear that the river has substantially changed its course in recorded history, previously having entered the sea at Stevenston, Ardeer therefore being an island at that time. Blaeu's map printed in 1654 shows this.
The area of Kilwinning on the East bank of the River Garnock is still known as Corsehill in memory of the cross that used to be placed there to welcome pilgrims visiting Saint Winning's shrine and as a place for prayer.
The historian John Smith records that Corsehillmuir was the site of the ecclesiastical execution by burning of witches in the 17th century, and the hanging of other types of condemned criminals from the barony. Corsehillmuir have also have been the site of the old churchyard of Segdoune or Kilwinning.
King Robert II granted the abbey a charter, erecting all the lands of the Barony of Kilwinning into a free regality, with full jurisdiction. They received ratifications of this charter from Robert III and James IV. King James IV visited the abbey in 1507, making an offering of 14s. to its relics.
The abbot was the ecclesiastical baron of the baronies held by the abbey and this gave the rights of 'pit and gallows', the right to hold baronial courts and other duties. The 'Court Hill' at Gateside, North Ayrshire was the 'caput' for the Barony of Beith held by the abbots. A site at Bridgend near the Segdon Inn may have been the location of the 'Court Hill' of Kilwinning.


Kilwinning Abbey is a ruined abbey located in the centre of the town of Kilwinning, North Ayrshire.


A large ornamental Gothic lectern style doocot (dovecote (English spelling)) or columbarium is located near the scanty remains of the Eglinton Mains farm at Eglinton, situated on the 'Long Drive' towards Sourlie Hill interchange. 55°38′18.2″N 4°39′26.8″W It is said to have come from the abbey which was latterly a possession of the Earls of Eglinton.
The design is from the 16th or 17th century, the abbey having been dissolved in around 1560. The architectural style is in keeping with the 1802 castle, however the ornamental door carvings and the stones may well have all come from the old abbey. Ness categorically states that the dovecot was moved to its present position in 1898 - 1900 and was hopeful that it would be restored to the abbey grounds.


Time of founding of the monastery is unknown, but the first historical sources (Studenica Typicon) mention it in the 12th century. In 1220 Banja became center of Serbian Orthodox Eparchy of Dabar. There are three churches within the monastery, the Church of St. Nicholas, of St. Eliah and the Church of Ascension of the Holy Virgin. St. Nicholas Church, the main monastery church, was founded by King Stefan Dečanski (r. 1322–31) in 1329. The original church was burned during the Ottoman invasion. The church was restored in 1570 and gained its present look in 1904 when the last restoration took place. The monastery was not only center of the bishopric but the mausoleum of Vojnović noble family.


The Banja Monastery (Serbian: Манастир Бања, romanized: Manastir Banja) is a Serbian Orthodox Monastery located near Priboj, Serbia. Monastery Banja presents Cultural Monument of Exceptional Importance in Serbia.


Dobrilugk Abbey (Kloster Dobrilugk) was a Cistercian monastery in Lower Lusatia in the territory of the present town of Doberlug-Kirchhain, Brandenburg, Germany.


The abbey was legally founded on 1 May 1165 by charter of Margrave Dietrich of Landsberg und Eilenburg and of the Ostmark of Lusatia, but because of continuing hostilities in the area the community did not make any real progress until 1184, when twelve monks from Volkenroda Abbey began the settlement in earnest. By 1209 building was far enough advanced for it to be possible to bury the Margravine Elisabeth, wife of the Margrave Konrad II, in the abbey church.
Generous endowments enabled the monastery to grow very rapidly thereafter, however. In 1234 it already owned 18 villages and from 1240 it was sufficiently powerful economically to increase its land-holdings by its own purchases, rather than depending on donors. In a deed of 1370 Emperor Charles IV confirmed the monks in possession of 40 villages and five farmyards. The abbey was also the lord of the little town of Kirchhain, to which they had granted the right to hold a market in 1235. In addition, the abbey had premises in the more important towns of Luckau, seat of the territorial prince, and in Lübben (which between about 1301 and 1329 belonged to the abbey), in order to deal more efficiently with the sale of agricultural produce. Like all Cistercian abbeys, Dobrilugk was exempt from episcopal tithes.
The abbey was deeply involved in medieval land development in the west of Lower Lusatia. The monks recruited German settlers who established several villages on abbey lands; most of the serfs however were Sorbs. The abbot of Dobrilugk had a seat and a vote in the Prelates' Curia of the Lower Lusatian Landtag.
At the end of the 14th century began the slow decline of the abbey. The monks no longer undertook cultivation themselves, but relied on the income from rents and taxes. There were simply no longer enough men available to enter the abbey as lay brothers (conversi) to carry out the physical tasks.
In 1431 Dobrilugk was plundered by the Hussites.
Nevertheless, economically the abbey continued to prosper. In a document of 1434 the abbey is shown as the owner of no less than 65 villages.
The end came with the Reformation. Since the 1520s monks had been leaving and turning to the new teachings. Monastic discipline and also the economics of the abbey fell into disorder. In  1533 the abbot absconded with the abbey's portable valuables. In addition, Emperor Ferdinand I demanded high contributions from the Lower Lusatian abbeys to finance the Turkish wars. Finally, in 1541, Johann Friedrich I, Elector of Saxony, occupied Dobrilugk, because of a financial claim he had against the King of Bohemia, in whose territory it was. The monks abandoned the monastery and the community was dissolved.
Although the Roman Catholic Ferdinand I was able to win back the abbey lordship in the Schmalkaldic War and reincorporate it into Lower Lusatia, he too kept the monks from returning, and instead mortgaged the extensive territory to several members in turn of the noble families of Schlick and Gersdorff. Heinrich von Gersdorff in about 1550 had a hunting lodge built to replace the abbot's house. The last owner of the nobility, Heinrich Anselm von Promnitz, sold Dobrilugk in 1624 to Johann Georg of Saxony, who shortly before had become the mortgagee of the whole of Lower Lusatia. The Lower Lusatian parliament had however been able to bring it about that the abbatial territory remained part of the margravate. So the curious situation arose that the lordship of Dobrilugk belonged administratively both to Lower Lusatia and Kursachsen. Subjects paid their taxes into the Lower Lusatia exchequer, but answered to the justice of the officials of the Saxon Elector, appeal from which could only be made to the Chamber Court in Dresden and no longer to the Lower Lusatia State Court.
Under the Wettin collateral line of Sachsen-Merseburg (1656–1738) Dobrilugk was a secondary residence of the dukes and the region enjoyed a new period of prosperity.


The church is located on the north-west side of the walled city of Famagusta, opposite the Carmelite church. It is a fortress-like building built in 1346 by Armenian refugees from Cilicia. It was built in a typical Armenian fashion but with Cypriot masonry and was part of an important monastic and cultural centre, where Saint Nerses Lampronatsi is said to have studied in the 12th century, suggesting the presence of an important theological institute.
Unused since 1571, it was preserved by the Department of Antiquities in 1907 and in 1936 it was leased to the Armenian community of Famagusta for a period of 99 years. After repairs between 1937 and 1944, the first liturgy was held on 14 January 1945 by Archimandrite Krikor Bahlavouni, but it was partially burnt by Turkish Cypriot militia in March 1957. After being repaired, it was used as a church until 1962. During the 1963–1964 intercommunal violence, it was taken over by Turkish Cypriots and then in August 1974 by the Turkish military, becoming part of the occupied area. Even after the partial lifting of movement restrictions by Northern Cyprus in 2003, it was still inaccessible, as it was located within a "military area". It is now accessible, since late 2005.


Ganchvor Sourp Asdvadzadzin (Armenian: Կանչուոր Սուրբ Աստուածածին) is the Armenian Apostolic church in Famagusta, Cyprus.


The monastery, dedicated to Saint Peter, was founded in 1383 by Counts Ludwig and Friedrich von Oettingen. From 1525 the counts of Oettingen supported the Reformation, and from 1558 Carthusian monks from Christgarten were called to be Protestant ministers. In the course of the Reformation the prior of Hürnheim (near Ederheim) also converted to the new teaching and from then on ministered to Christgarten in a Reformist spirit.
Nevertheless, the charterhouse was not dissolved until after the Thirty Years' War, in 1649. In 1656 the bell tower was demolished; further buildings followed in the 18th and 19th centuries.  All that remained of the monastic church was the choir, which was used as the Protestant parish church. The "Scheuffelin altar" was given to the Alte Pinakothek in Munich.


The Rmanj Monastery (Serbian: Манастир Рмањ, romanized: Manastir Rmanj) is a Serbian Orthodox monastery dedicated to Saint Nicholas and located in Martin Brod in north-western Bosnia and Herzegovina, at the left bank of the Unac River near its confluence with the Una. The exact year of its construction cannot be determined, though the Rmanj Monastery is the westernmost Serbian Orthodox monastery at the end of the 16th century.


Hradisko Monastery or Monastery Hradisko (Czech language: Klášter Hradisko or Klášterní Hradisko, or simply Hradiště; colloquially also: Moravský Escorial, English: Castle Monastery or Hillfort Monastery) is a former monastery and a former village north-east of the city of Olomouc, nowadays a suburb of Olomouc. Originally a Benedictine monastery, from the mid-12th century a Premonstratensian monastery, located in the historical principality of Moravia and Margraviate of Moravia, now part of present-day Czech Republic. The large complex occupies an area of more than one hectare, since 1995 declared a cultural heritage site and occupies the Olomouc military hospital.


North of Olomouc Castle, on the opposite left bank of the Morava River, lies a small rocky hill named Hradisko. A Přemyslid castle (settlement) was originally built on the site in 1030, which had been the seat of prince Otto I of Olomouc, the youngest son of Bretislav I Duke of Bohemia. Earlier colonization has also been evidenced by the archaeological finds around Hradisko monastery of abandoned settlements. In 1077, Otto and his wife Euphemia of Hungary invited the Benedictine monks from Břevnov Monastery to establish a monastery "in honour of the Saviour and Saint John the Apostle", and furnished the founding of Hradisko monastery with rich endowments. The abbey church was consecrated to Saint John in 1078 by the Olomouc Bishop Johannes I and in 1087 the site was therefore designated as "Saint John's Monastery of Olomouc suburb". Under the reign of the Přemyslid princes in Olomouc during 11th and 12th centuries, the monastery became the centre of spiritual life and a burial site for the Olomouc Přemyslids. Around 1140, the oldest Moravian chronicler, the so-called "Hradisko analyst" (hradišťský analista), a Benedictine monk, was in residence at the monastery.
In 1151, the monastery reached a significant milestone when the Benedictine monks were expelled from Olomouc and the monastery was assigned to the Order of the Premonstratensians. The Benedictine monks were forced to leave Hradisko and found reception at the Opatovice nad Labem monastery (cs:Opatovický klášter) in east Bohemia. This change may have been linked more broadly with the former trend when the Premonstratensians became a mainstay of religious reform and the papacy, and therefore their arrival in the Czech lands was accompanied by hostility towards the Benedictines. In 1784, Emperor Joseph II abolished the monastery, ending more than six hundred years of the Premonstratensian monastery. At the time, more than 70 monks lived in the monastery, who mostly devoted themselves to spiritual administration.
In the 18th century the monastery was a centre of Jansenism. After the secularization of church property in 1783, the monastery served as the Moravian General Seminary for the priesthood education until 1790. After the death of Emperor Joseph II, the seminary was cancelled and the former monastery was handed over to the army. The army established a warehouse at first and during the Napoleonic wars in 1800 a French prisoner of war camp. From 1802 it was used as a military hospital. Today, the freely accessible facility continues as home to the Olomouc military hospital.


Khamar Monastery was founded in 1820 by Dulduityn Danzanravjaa, a charismatic 17-year-old lamaist monk of the Nyingma red hat school of Buddhism. Danzanravjaa chose the site of the monastery believing the surrounding area radiated with a spiritual energy fostered by the Gobi desert.  To the north of the monastery lie a series of caves where monks would retreat and practice high levels of meditation for 108 continuous days (108 being a sacred number in Buddhism).
Often referred to as “the Terrible Noble Saint of the Gobi”, Danzanravjaa was an educator, poet, and harsh critic of Mongolian society.   He supported the idea of public education and respect for women and he founded the monastery in the desert to serve as a model of a more enlightened society.  The monastery was deeply engaged with the surrounding community and contained a public library, a museum, and a poetry recital hall.  It was also home to Mongolia’s first ever professional public theater, the Namtar Duulakh Datsan (“story singing college”) which sponsored a touring company of some 300 artistes that performed throughout the Gobi region. By the 1830s the Khamar Khiid included a school for children, the Khuukhdiin Datsan that provided a non-religious education in Mongolian and Tibetan literature, math, natural science, and history.
In 1937 the monastery’s lamas were driven from the grounds and the complex completely burned to the ground as part of Khorloogiin Choibalsan’s Stalinist purges.  Many of the lamas were executed while others were forcibly laicized.
The current monastery was built after the 1990 Democratic Revolution in Mongolia and restoration efforts continue.


The monastery, dedicated to Saint Peter, was founded in 1103, or shortly before, by Count Berengar II of Sulzbach together with Frederick and Otto, Counts of Kastl-Habsberg.
It was dissolved in 1563 in the course of the Reformation, but re-established as a Catholic monastery in 1625. From 1636 the building was used by the Jesuits, from 1773 by the Knights Hospitallers. Dissolved again in 1803, it was the seat of the Provincial Court until 1862.
From 1958 to 2006 the buildings housed a Hungarian secondary boarding school, now closed.


Right after Stephen the Great won the battle in which he conquered the Kilia citadel, he began work on the monastery as a means to give thanks to God, on July 10, 1466 - the church was to be dedicated to the Virgin Mary. Previous eremitic life (on the place the monastery was built) was proven by humans buried deep under the foundation of the oldest buildings from Stephen the Great. A chronicle of the time mentions that Stephen bought the Vicovu de Sus village in exchange for 200 zloty, and awarded the land and revenue to the treasury of the monastery.
Putna was completed in three years, but was consecrated only after one more year passed, given that the Moldavians engaged in other battles. On September 3, 1470, during a ceremony attended by Stephen and all his family, the monastery was consecrated by Metropolitan Teoctist, and subsequently became the most important religious site in the area.
The present church was practically rebuilt between 1653 and 1662 by Vasile Lupu and his successors. Although the building follows the ground plan of a typical 15th and 16th century Moldavian church, it has many architectural and decorative features that are characteristic of 17th century architecture.
For long, the site was believed to have been designed by a Greek architect named Theodor - the interpretation of the Kilia chronicles on which this was based has since been proven wrong.
The oldest embroidery of the monastery, dated at the end of the 14th century, is an epitaphion made with silk and gold thread by Euphima, a Serbian nun, daughter of Vojihna, together with her daughter Euprasijka.


The Putna monastery (Romanian: Mănăstirea Putna) is a Romanian Orthodox monastery, one of the most important cultural, religious  and artistic centers established in medieval Moldavia; as with many others, it was built and dedicated by Stephen the Great. Putna was founded on the lands perambulated by the Putna (which has its source in the Obcina Mare mountains, Bukovina). Stephen the Great is famous for building and influencing the building of dozens of churches and monasteries all over Moldavia (allegedly, he founded a religious edifice after each important military victory). The Putna Monastery houses the tombs of Stephen —nowadays, a place of pilgrimage —, and several of his family members. The icon veils and tombstones are held as fine examples of Moldavian art in Stephen the Great’s time.


The Podmaine Monastery (Serbian: Манастир Подмаине, romanized: Manastir Podmaine) is a Serbian Orthodox monastery built in the 15th century by the Crnojević noble family in Podmaine near Budva, Zeta (modern day Montenegro). The monastery has two churches, smaller and older church of Presentation of the Mother of God was built by Crnojević noble family in the 15th century while bigger church (of Dormition of the Mother of God) was built in 1747.


Frescoes in the Church of St. Petka were painted by Rafail Dimitrijević from Risan in 1747 and Nicholaos Aspioti from Corfu.  The monastery was burned down in 1869. In the 1979 earthquake the monastery was significantly damaged and in 2002 it was completely rebuilt and new frescoes were painted in the smaller church (dedicated to the Dormition of the Mother of God). According to some views one of the frescoes titled Sinful bishops and emperors (Serbian: Лажни епископи и цареви) presents a former Yugoslav leader Tito and heads of the uncanonical Montenegrin Orthodox Church as damned and handed over to devils who herd them down into hell in a modern version of the Last Judgment.


Comana Monastery (Romanian: Mănăstirea Comana) is a Romanian Orthodox monastery in Comana, Giurgiu County, Romania.
In 1461, the original Comana Monastery was founded and built by Vlad Țepeș (Vlad the Impaler) as a monastery-fortress.
Having fallen into disrepair, the original monastery was completely demolished and rebuilt in 1589 by Radu Șerban, future prince of Wallachia, Romania. Measuring 61 m × 56 m (200 ft × 184 ft), the new monastery was fortified with defensive walls and five towers. It was restored between 1699 and 1703 by Șerban Cantacuzino and again during the 18th and 19th centuries.
In 1861, the foundation of the original monastery built by Vlad Tepes was rediscovered by Ioan Brezoianu. By 1960, the separate village of Vlad Țepeș had been established 4 kilometers (2.5 miles) west of Comana.
During archeological work performed in the 1970s, a headless body, which may be that of Vlad Țepeș, known as Vlad the Impaler, was discovered on the grounds of the current monastery. Historian Constantin Rezachevici and others believe that he may have been buried here, near the battlefield where he was killed.


The current official name of Holy Monastery of Saint Gerasimos of the Jordan connects it with the 5th-century monastic leader who introduced the lavra, or laura type of community among the hermits of the Desert of the Jordan. (The rendering of the saint's name with the suffix -us instead of the original Greek -os is due to the practice of Latinisation of names.) The actual monastery founded by Gerasimus, probably at a site closer to the spring of 'Ein Hajla than the modern monastery, was abandoned towards the end of the 13th century after the final defeat of the Crusaders. The neighboring monastery at the site of Deir Hajla is thought to have inherited its name, itself becoming the "monastery of Gerasimus". A recent publication mentions this name also being used in Arabic, Deir Mar Gerasimus, 'St. Gerasimus Monastery'.
The popular name of 'Deir Hajla' translates from Arabic to 'monastery (deir) of the sand partridge (hajla)', a type of bird often encountered in the region. It echoes, or possibly preserves, the name of the biblical town Bet Hoglah (also spelled Beth-hogla), in the territory of Benjamin on the border to Judah (Joshua 15:6; 18:19, 21), possibly the Bethalaga mentioned by Josephus and Jerome's Bethagla. The nearby spring is called similarly, 'Ein Hajla ('Spring of the Partridge'), and is situated little over a kilometre to the northeast of the modern monastery.
The name Laura of Calamon with several spellings and variations, meaning in Greek 'Laura of the Reed Bush', given due to the reeds growing around the 'Ein Hajla spring, by which it was known in the past, is apparently also inherited from the initial monastery of Gerasimos.
The 19th-century explorers noted that the then-abandoned monastery was sometimes called by local Arabs Qasr Hajlah, 'Castle of Hajlah [Partridge]'.


Deir Hajla or Deir Hijleh is the Arabic name of the Greek Orthodox Monastery of Saint Gerasimus (officially the Holy Monastery of Saint Gerasimos of the Jordan). It is located in the Jericho Governorate in the West Bank, west of the River Jordan and north of the Dead Sea.


Nagina Mosque (meaning 'Jewel Mosque', see Negin)  is a mosque in Champaner, Gujarat, India. It was built during the time of Mahmud Begada, in the 15th century, as were several other masjids, such as the Kevada, Bawaman, Ek Minar, Jama, Khajuri, and Shahar Ki. It has minarets, globe-like domes, and narrow stairs. It is part of the Champaner-Pavagadh Archaeological Park, a UNESCO World Heritage Site.


Initial restoration works were carried out in the 1890s. The pillars of Nagina Masjid and Lila Gumbaj Ki Masjid were subject to deterioration due to wind, humidity and moisture (bio-deterioration) and the stones were “pulverized”. Further pulverization was prevented by spraying on OH-100 (ethyl silicate) and also in a few cases deteriorated areas were filled with stone powder mixed with OH-100. Other treatment measures included removing insoluble salts using a 2% solution of sodium hexametaphosphate, ferrous salts with a 2% solution of EDTA and removing bat excreta with a 5% solution of liquid ammonia and non-ionic detergent followed by a second stage of treatment by applying a mixture of ammonium carbonate and ammonium bicarbonate, with EDTA as an additive. Micro-vegetation growth were carefully removed by brushing with soft nylon brushes sprayed with an aqueous solution of 3% ammonia and 1% non-ionic detergent, which was later removed by washing with a large quantity of water.


Tokyo Mosque, Tōkyō-jāmii (東京ジャーミイ) also known as Tokyo Camii (pronounced Jamii), is a mosque with an adjoining Turkish culture center located in the Ōyama-chō district of Shibuya ward in Tokyo, Japan. It is the largest mosque in Japan.
Originally built in 1938, the current building was completed in 2000. It was designed by Hilmi Senalp, in a style inspired by Ottoman architecture.


Tokyo Mosque is 734 square meters in area and has one basement floor and three above-ground floors with a total floor area of 1,477 square meters. Its main dome is 23.25 meters tall and is supported by six pillars, while the adjacent minaret is 41.48 meters tall.
Each floor of the building houses a different activity for practicing Muslims who worship at that mosque. The first floor is a common area, the second floor is the prayer room, housing the mihrab, and a minbar, elevated steps for the imam to deliver the sermon.


The Cave of the Patriarchs or Tomb of the Patriarchs, known to Jews by its Biblical name Cave of Machpelah (Biblical Hebrew: מְעָרַת הַמַּכְפֵּלָה, Me'arat HaMakhpela , lit. 'Cave of the Double') and to Muslims as the Ibrahimi Mosque (Arabic: ٱلْمَسْجِد ٱلْإِبْرَاهِيمِيّ, al-Masjid al-Ibrahimi  lit. 'Mosque of Abraham'), is a series of caves situated 30 kilometres (19 mi) south of Jerusalem in the heart of the Old City of Hebron in the West Bank. According to the Abrahamic religions, the cave and adjoining field were purchased by Abraham as a burial plot, although most historians believe the Abraham-Isaac-Jacob narrative to be primarily mythological.
Over the cave stands a large rectangular enclosure dating from the Herodian era. During Byzantine rule of the region, a basilica was built on the site; the structure was converted into the Ibrahimi Mosque following the Muslim conquest of the Levant. By the 12th century, the mosque and its surrounding regions had fallen under Crusader-state control, but were retaken in 1188 by the Ayyubid sultan Saladin, who again converted the structure into a mosque.
During the Six-Day War of 1967, the entire Jordanian-occupied West Bank was seized and occupied by the State of Israel, after which the mosque was divided, with half of it repurposed as a synagogue. In 1968, special Jewish services were authorized outside the usual permitted hours on the Jewish New Year and Day of Atonement, leading to a hand-grenade attack on 9 October which injured 47 Israelis; and a second bombing on 4 November, which wounded 6 people. In 1972, the Israeli government increased the Jewish prayer area. New change to the "status quo" were made by Israeli authorities in 1975, which again led to protests by Muslims. In 1976, a scuffle took place between Jewish and Muslim worshippers, during which a Quran was torn. Muslim and Arab figures went to Hebron the next day to protest what was called a "profanation of the Quran". The Tomb was closed and a curfew was imposed on the whole city. A few days later, about two hundred Arab youths entered the Tomb and destroyed Torah scrolls and prayer books. In May 1980, an attack on Jewish worshippers returning from prayers at the tomb left 6 dead and 17 wounded. In 1994, the Cave of the Patriarchs massacre occurred at the Ibrahimi Mosque, in which an armed Israeli settler entered the complex during the Islamic holy month of Ramadan and opened fire on Palestinian Muslims who had gathered to pray at the site, killing 29 people, including children, and wounding over 125.
The site is considered a holy place in Judaism and is the fourth-holiest site in Islam.


In 2020, Israeli archaeologists led by David Ben-Shlomo (Ariel University) dated pottery from the caves (recovered surreptitiously by local residents in 1981) to the 8th century BCE. The different origins of the shards, from various areas around Hebron and Jerusalem, suggest the site may have been a pilgrimage site as early as this date, according to the study authors.
The time from which the Israelites regarded the site as sacred is unknown, though some scholars consider that the biblical story of Abraham's burial there probably dates from the 6th century BCE.
Between 31 and 4 BCE, Herod the Great built a large, rectangular enclosure over the cave to commemorate the site for his subjects. It is the only fully surviving Herodian structure from the period of Hellenistic Judaism. Herod's building, with 6-foot-thick (1.8 m) stone walls made from stones that were at least 3 feet (0.91 m) tall and sometimes reach a length of 24 feet (7.3 m), did not have a roof. Archæologists are not certain where the original entrance to the enclosure was located, or even if there was one. The Herodian building stands on an earlier structure possibly built during the Hasmonean dynasty (c. 2nd century BCE).


After Jordan occupied the West Bank in 1948, no Jews were allowed in the territory and consequently no Jews could visit the tomb. In the 1960s, Jordan renovated the area surrounding the mosque, destroying several historical buildings in the process, among them, the ruins of the nearby Crusader fortress built in 1168.


In 1188 Saladin conquered the area, reconverting the enclosure to a mosque but allowing Christians to continue worshipping there. Saladin also added a minaret at each corner—two of which still survive—and added an existing minbar (pulpit) from Ashkelon to the mosque's interior. Samuel ben Samson visited the cave in 1210; he says that the visitor must descend by twenty-four steps in a passageway so narrow that the rock touches him on either hand.


The Emir Abdelkader Mosque (Arabic: مسجد الأمير عبد القادر, Jemaa EL-Emir Abdelkader) is a mosque located in Constantine, the capital of  Constantine province, Algeria. It is the second largest mosque in Algeria after Djamaa Al Djazair.


The university and mosque were built with marbles and granite. It has two minarets that are 107m high and a Dome. The Mosque was completed and Inaugurated in 1994.


Selimiye Mosque (Selim II Mosque, Turkish: Selimiye Camisi) is a 16th-century Ottoman mosque in Konya, Turkey.


The mosque had been commissioned in 1558 by Selim II while he was still a şehzade (prince) working as a sanjak governor. Although the mosque was constructed while Mimar Sinan held the post of chief architect, the building is not listed in any of his autobiographies. In Konya Sinan only lists the renovation of a hospice. The construction was completed in 1570 after Selim became the sultan. Later it was repaired three times; in 1685, 1816 and 1914.


The double-minaret mosque is a typical 16th century Ottoman mosque and it resembles Fatih Mosque in İstanbul. The praying area is roofed by a big dome. There are seven small domes over the portico. The mihrab is made of blue marble and the minbar is made of white marble.


Sidi Bashir Mosque is a former mosque in the city of Ahmedabad, Gujarat, India. Only the central gateway and two minarets survive; they are known as the Jhulta Minar or Shaking Minarets.


The   Tipu Sultan Shahi Mosque (also known as Tipu Sultan Masjid) is a famous mosque in Kolkata, India named after Tipu Sultan the ruler of Mysore. Located at 185 Dharamtalla Street, the mosque is a relic of architectural and cultural heritage.


This building was built in 1842 by Prince Ghulam Mohammed, the youngest son of Tipu Sultan.
An identical mosque, which was earlier built in 1835 by him is at Tollygunge. The Ghulam Mohammed Wakf Estate manages the two mosques now.
At first, Ghulam Mohammed used his own money to purchase a land in the central area of Calcutta and Built this mosque in 1842, in memory of his father Tipu Sultan. A news was also published on the occasion of the purchase. This mosque is a relic of the architectural and cultural heritage of Kolkata.
In early 80's Tipu Sultan Masjid was damaged due to constructions works of Kolkata Metro Railway in the Esplanade area. The move was regarded as a highly communal stand of the state govt. Nonetheless, after that, fearing backlash, a committee was formed to repair the mosque. Afterwards, the Mosque was restored with the joint effort of Tipu Sultan Shahi Masjid Protection & Welfare Committee and the Metro Railway.


The Mosque of Sultan al-Mu'ayyad (Arabic: مسجد السلطان المؤيد) is a Mosque in Cairo, Egypt next to Bab Zuwayla built under the rule of sultan Al-Mu'ayyad Sayf ad-Din Shaykh from whom it takes its name, "Al-Mu'ayyad", meaning The Supporter in Arabic language. Construction began in 1415 and the mosque was completed in 1421. The complex included a Friday mosque and a madrasa for four madhhabs. It replaced a prison which originally stood next to Bab Zuwayla.


Throughout its history, the Mosque of Sultan al-Mu'ayyad has undergone extensive renovations. Even early on, reconstruction was necessary. According to al-Maqrizi, the eastern minaret had to be pulled down and rebuilt as early as 1418 due to structural insecurity from its tower base. Another three-story minaret stood at the Western portal on a side street; it collapsed in 1427 during Sultan Barsbay's reign and was immediately rebuilt.
By the nineteenth century, the mosque had fallen into such disrepair that all that remained was one facade, the prayer hall, and the mausoleums. Ibrahim Pasha, the son of Muhammad 'Ali, oversaw restorations in the late 1830s and 1840s, including the installation of Turkish tiles in the qibla wall. In the late nineteenth century, the Comité de Conservation des Monuments de l'Art Arabe rebuilt the western facade and turned the courtyard into a garden.
In 2001, the mosque again underwent restorations, this time by the order of the Egyptian Ministry of Culture. These restorations removed the garden from the courtyard and rebuilt the majority of the mosque, including missing arcades around the courtyard. This project has restored the mosque and its results can be seen today; however, visitors should note that what they see is not necessarily what the mosque looked like in its original form.


The Mosque of Sultan al-Mu'ayyad was the last great hypostyle mosque built in Cairo. Originally it had four facades and entrances. Over time, the mosque fell into disrepair, and today only the eastern facade and the prayer hall are original to the mosque. Much of what can be seen today has been restored over the past two hundred years and is not necessarily how the mosque originally looked.
In order to build the mosque, a portion of the Fatimid wall which used to surround Cairo had to be demolished; however, an old section of the wall was recently discovered within the mosque's structure and can be seen today by visitors. The two towers of the nearby gate of Bab Zuweila, set in the original wall, were saved from demolition and serve as the base of the mosque's two remaining minarets; an unusual and unique feature of this mosque complex.
The main portal, or muqarnas is set in a pistaq, or rectangular frame, that rises above the mosque's facade. This was the last grand portal built in the Mamluk period; it is framed with to the mosque is decorated with finely carved marble bands and kufic calligraphic script. The marble was carved in a geometric pattern and decorated by polychromatic stones and colored stucco in high relief. The main door is a masterpiece of bronze work taken from the Mosque-Madrassa of Sultan Hassan, while the dome is a typical example of Mamluk stone masonry with a cylindrical base and carved zig-zag pattern. The original facades were particularly tall for the period, due to the extra height added by the Fatimid towers at the base of the minarets. The facades were decorated with two rows of windows, and shops beneath each wall of the mosque were added in the original plans and remain today. The shops attached to and around the mosque play an important role in the mosque's upkeep, as a percentage of their earnings go toward maintaining the building and its staff.
Originally, the mosque was intended to include a symmetrical pair of domed mausoleums flanking a prayer hall; this ambition was curbed when the dome of the second mausoleum was not completed. On either side of the prayer hall are funerary chambers, housing the Sultan and his son in one and female members of the Sultan's family in the other. The Sultan's chamber has a domed ceiling, as originally planned, while the women's chamber has a plain flat ceiling. This dome is a reduced copy of Faraj's twin domes; because of the large size of the mosque, the dome appears disproportionately small in its setting.


Jumeirah Mosque (Arabic: مسجد جميرا) is a mosque in Dubai, Emirate of Dubai, United Arab Emirates. Construction began in 1976; the mosque is built in traditional Fatimid style which originated from Syria and Egypt. Opened in 1979, the Jumeirah Mosque visit has been a key activity under the 'Open Doors. Open Minds.' programs of the Sheikh Mohammed Centre for Cultural Understanding (SMCCU).
 The Jumeirah Grand Mosque was a gift from the Late Sheikh Rashid bin Saeed Al Maktoum, the former Ruler of Dubai and father of the current Ruler of Dubai Sheikh Mohammed bin Rashid Al Maktoum. It is said that it is the most photographed mosque in all of Dubai. Organized tours are available for non-Muslims. It is open for all to visit whether you're a Muslim or not.


The Jumeirah mosque was built in the year 1979. It was built by the architect of Sheikh Rashid bin Saeed Al Maktoum. The mosque was a gift to the current ruler HH Sheikh Mohammed bin Rashid Al Maktoum. It is located near the region of the desert. It is one of the well known mosques in Dubai. Initially, when the mosque was being built, Jumeirah the location, wasn't a very deserted place. Dubai was starting to spread, it was starting to develop. During the period in which the mosque was being built there were Arab Fisherman and pear hunters who were living there. The mosque was built for the purpose of the fabricated sense of the city of Dubai and the residents and visitors presence within it. The mosque was rebuilt after destroyed in 1960.


The Exterior of the mosque has an elegant facade that is seen from the outside. The name of the mosque was inspired by the thousands of visitors that visited the mosque every month. The exterior of the mosque is built with pink sandstone and other pieces of marble. It was built with the use of multicolored marble stones and the Quran verses engraved with shaped stones The Jumeirah mosque has an engraved dome top with Arabic scriptures drawn in a pattern on the dome of the mosque. The exterior architectural design of the mosque also includes two minarets, ablution fountain. The intricate design on the domes are seen on the minarets and throughout the outside of the mosque. The mosque has two faces one of which is for the local residents whose main purpose is to come pray there. The other face of the mosque is on a busy road covered by palm trees which make it a perfect photographic spot for people.


The Federal Territory Mosque (Malay: Masjid Wilayah Persekutuan) is a mosque in Kuala Lumpur, Malaysia. It is located near MATRADE complex and the Federal Government Complex off Jalan Duta, in Segambut district.


The mosque's design is a blend of Ottoman and Malay architectural styles, heavily influenced by the Blue Mosque in Istanbul, Turkey. It has 22 domes made from a composite material of glass fibre fabric mixed with epoxy resin to make it durable and light.


The Kuala Lumpur Mosque was constructed between 1998 and 2000. It is situated on a five hectare site near the Government Office Complex along Jalan Duta. The Wilayah Persekutuan (Federal Territory) Mosque was opened to the public on 25 October 2000 and was officiated by the 12th Yang di-Pertuan Agong, Tuanku Syed Sirajuddin ibni Almarhum Syed Putra Jamalulail. It is the 44th mosque built by the Government within the city limits. The mosque can accommodate 17,000 worshippers at any one time.


The Jamia Mosque is a mosque in Mid-Levels, Hong Kong. The mosque is the oldest mosque in Hong Kong. The neighboring streets Mosque Street and Mosque Junction are named after this mosque. Mufti Abdul Zaman is the main Imam of this Mosque and he leads prayers and taraweeh in the month of Ramadan.


The mosque was built in 1890 on a piece of land leased by the British Hong Kong government for 999 years. The treaty for the land was granted on 23 December 1850. Initially, the mosque was named Mohammedan Mosque. Extension of the building took place in 1915 which made the mosque into a larger building. After World War II, the mosque was renamed Jamia Mosque. It is also known as Lascar Temple.


The Cologne Central Mosque (German: DITIB-Zentralmoschee Köln, Turkish: Köln Merkez-Camii) is a building  commissioned by German Muslims of the Organization DITIB for a large, representative Zentralmoschee (central mosque) in Cologne, Germany. This mosque was inaugurated by  Turkish President Erdogan. After controversy, the project won the approval of Cologne's city council.
The mosque is designed in neo-Ottoman architectural style, with glass walls, two minarets and a dome. The mosque is proposed to have a bazaar as well as other secular areas intended for interfaith interactions. As the mosque will be one of Europe's biggest mosques, and the largest mosque in Germany, it has been criticized by some, particularly for the height of the minarets.


The 48,000-square-foot (4,500 m²) mosque cost £15–20 million to build, aiming to house 2,000 to 4,000 worshippers. The mosque is funded by Diyanet İşleri Türk İslam Birliği (DITIB), a branch of the Turkish government's religious affairs authority, bank loans, and donations from 884 Muslim associations. Cologne's St. Theodore Catholic Church has also decided to fundraise for the mosque. The architects of the mosque are Gottfried Böhm and his son Paul Böhm, who specializes in building churches.
The mosque is in the Ottoman architecture style. It has a concrete and glass dome, and two 55 meter high minarets. The mosque has the bazaar and entrance on the ground floor, lecture halls in the basement, the prayer area on the upper floor and include a Muslim library. A well is placed in the centre to connect the two levels and create a pleasant atmosphere. The mosque consists of flat-like wall screens which form a dome in the centre.
It also has glass walls, which according to DITIB spokesman Alboga give visitors a feeling of openness. According to the architect, openness is further enhanced by an inviting staircase from the street. The developers have required that the secular areas of the mosque (e.g. the restaurant, event halls and stores) be open to people of all religions.
A plan welcomed by then mayor of Cologne Fritz Schramma to build shorter minarets was dropped after the architects said the plan would leave the minarets out of proportion with the rest of the building and surrounding structures.


The Great Mosque of Mahdiya (Arabic: الجامع الكبير في المهدية) is a mosque that was built in the tenth century in Mahdia, Tunisia.
Located on the southern side of the peninsula on which the old city was located, the mosque was built in 916 CE (303-304 in the Islamic calendar), after the founding of the city within the walls built by the Caliphate on an artificial platform "reclaimed from the sea" as mentioned by the Andalusian geographer Al-Bakri.
The other buildings erected nearby at that time have since disappeared.


The building consists of a large irregular quadrilateral, about 85 by 55 metres (279 by 180 ft).  The south side, which houses the mihrab, is slightly longer than the north side.
Seen from the exterior, the mosque looks like a fortress because of its massive walls without openings except in the facade,
the extensive use of stone and especially the presence on the facade of the two truncated square towers at the northeast and northwest corners.
Since the mosque does not seem to have ever included a minaret, it is likely that the call to prayer was from one of the towers.
The main entrance, located in the center of the north wall and flanked by two small apertures, is marked by a large arch resting on piers and crowned by an Attic style pilaster.
The solemnity of the portal is reinforced by the simplicity of moldings on the surfaces, the blind arcade and horseshoe arches in the lower level and the niches in the upper level of the archivolt, reflecting the motif of the cornice.
Inside there is a large courtyard surrounded by arcades on all four sides. The north portico still retains its original ogival arches supported by stone pillars,
while the other arcades have arches on Corinthian columns. The columns are single in the east and west arcades, twinned in the south arcade and along the facade of the prayer hall.
There are some similarities between the straight-arris design of the groin vaults that cover the western portico and the groin vaults at Cluny, Autun, Monte Cassino and Sant'Angelo in Formis which could be due to Burgundian influence. Mahdia was captured by Crusaders in 1088.


The first Fatimid imam, Abdullah al-Mahdi Billah, founded Mahdia in 909. He chose to build the mosque in an area of the walled city near to his palace.
The fortified appearance of the monument shows the pioneering spirit of religious architecture built in Ifriqiya in the early centuries of the Arab conquest. Mahdia was also designed as a city of refuge from the growing hostility of the Sunni population towards the imposition of Shia Islam by the Fatimids.
However, the two large corner towers of the mosque are not designed for defense, but as tanks for collecting rainwater.
It is likely that, at least for some time, they were fed by the water line that served the al-Mahdi palace from underground sources at Miyyanish, six kilometers from the city.
The mosque was originally clad in marble, but much of this was removed during episodes when it was reduced to ruins and later rebuilt.
It is possible that the Pisan church of San Sisto was built using marble that had been stripped from the mosque.
The building underwent several changes over the centuries, especially during the Ottoman period, after the destruction of the city by the Spanish in 1554.
Between 1961 and 1965 the mosque was completely renovated by the French architect Alexandre Lézine, while respecting the overall layout and structure of the tenth century building.
The monumental access gate and portico in the north are preserved from the original structure,
while the rest is the result of previous reconstructions.


The Yıldız Hamidiye Mosque (Turkish: Yıldız Hamidiye Camii), also called the Yıldız Mosque (Turkish: Yıldız Camii), is an Ottoman imperial mosque located in Yıldız neighbourhood of Beşiktaş district in Istanbul, Turkey, on the way to Yıldız Palace. The mosque was commissioned by the Ottoman sultan Abdul Hamid II, and constructed between 1884 and 1886. The mosque was built on a rectangular plan and has one minaret. The architecture of the mosque is a combination of Neo-Gothic style and classical Ottoman motifs. A bronze colonnade erected by Abdul Hamid II in Marjeh Square of Damascus, Syria bears a replica statue of the Yıldız Mosque on top.
On 4 August 2017, the mosque was reopened by President Recep Tayyip Erdogan after 4 years of restoration work that cost 27 million Turkish liras ($7.6 million).


Atik Mustafa Pasha Mosque (Turkish: Atik Mustafa Paşa Camii; more commonly known as Hazreti Cabir Camii) is a former Eastern Orthodox church in Istanbul, converted into a mosque by the Ottomans. In Çember Sokak in the neighbourrhood of Ayvansaray, in the district of Fatih, Istanbul, it lies just inside the walled city at a short distance from the Golden Horn, at the foot of the sixth hill of Constantinople.

The dedication of the church is obscure. For a long time it has been identified with the church of Saints Peter and Mark, but without any proof. Now it seems more probable that the church is to be identified with Saint Thekla of the Palace of Blachernae (Greek: Άγία Θέκλα τοῦ Παλατίου τῶν Βλαχερνών, Hagia Thekla tou Palatiou tōn Vlakhernōn). Stylistically, it belongs to the eleventh or twelfth century.


The building is 15 metres (49 feet) wide and 17.5 metres (57 feet) long, and has a domed Greek cross plan. It is oriented in a northeast–southwest direction. It has three polygonal apses, and the narthex has been destroyed. There are no galleries, and the dome, which has no drum, is almost certainly Ottoman, although the arches and the piers which support it are Byzantine. The arms of the cross, the Pastophoria, the Prothesis and Diaconicon, are covered with barrel vaults, and joined by arches. The north and south walls have three arcades at floor level, three windows at the first level and a window with three lights at the second level. On the southeast side, each of the three apses is three-sided. The roof, the cornice and the wooden narthex, which replaced the old Byzantine narthex, are Ottoman.
The dome piers, which form the internal side of the cross, are L-shaped in an example of the stage preceding that of the cross-in-square church with four columns. Details of the frescoes on the south side of the building have been published. During floor renewal in the 1990s, several tesserae were found, revealing the previous existence of mosaics panels n the building.
Despite its architectural significance, the building has never undergone a systematic study.


Towards the middle of the ninth century, Princess Thekla, the eldest daughter of Emperor Theophilus enlarged a small oratory, dedicated to her patron saint and namesake, lying 150 metres (490 feet) east of the Church of Theotokos of the Blachernae. In 1059 Emperor Isaac I Komnenos built a larger church on this site, as thanks for surviving a hunting accident. The church was famous for its beauty, and Anna Comnena writes that her mother, Anna Dalassena, frequently used to pray there. After the Ottoman conquest of Constantinople, the building was heavily damaged during the earthquake of 1509, which destroyed the dome. Shortly after that, Kapicibaşi (and later Grand Vizier) Koca Mustafa Pasha repaired the damage and converted the church into a mosque.
Up to the end of the nineteenth century, a hamam, 150 metres (490 feet) south of the building, formed part of the mosque's foundation. In 1692, Şatir Hasan Ağa built a fountain in front of the mosque. In 1729, during the great Fire of Balat, the building was heavily damaged and had to be repaired. It was damaged again during the 1894 Istanbul earthquake, which destroyed the minaret, and didn't reopen for worship until 1906. A last restoration occurred in 1922. At that time, a cruciform marble baptismal font found across the street was removed to the Istanbul Archaeology Museum.
Inside the apse of the building is a türbe (tomb) attributed to Hazreti Cabir (Jabir) Ibn Abdallah-ül-Ensamı, one of the companions of Eyüp, who fell nearby in 678 during the first Arab siege of Constantinople.


Gazi Husrev-beg Mosque (Bosnian: Gazi Husrev-begova džamija, Turkish: Gazi Hüsrev Bey Camii) is a mosque in the city of Sarajevo, Bosnia and Herzegovina. Built in the 16th century, it is the largest historical mosque in Bosnia and Herzegovina and one of the most representative Ottoman structures in the Balkans. Being the central Sarajevo's mosque since the days of its construction, today it also serves as the main congregational mosque of the Muslims in Bosnia and Herzegovina. It is located in the Baščaršija neighborhood in the Stari Grad municipality and, being one of the main architectural monuments in the town, is regularly visited by tourists.


The mosque belongs to the type of complex-spaced, multi-domed mosques and it is a represent of the Early Period of Classical Ottoman Architecture (sometimes referred to as Early Istanbul Style). The central rectangular space, framed by high walls and covered with a dome resting on pendentives, represents the spine of the structure, while lower extensions lean to it and expand the volume of the interior space. The qibla side of the mosque is extended with a rectangular space which is covered by a semi-dome resting on two highly developed muqarnas structures. They stand in function of pendentives, reducing the rectangular outline of the ground level to the near semi-circle shape in level of the semi-dome. This area houses central architectural elements with religious purposes: mihrab, minbar and kursi and, being open to the central space with a huge arch, represents the focal point of the mosque. Two smaller spaces, called tetime (sg. tetima) are located on the left and right sides of the central space, placed furthest from the Kibla side. They are covered by two lower domes resting on pendentives.
The exterior is dominated by the main dome, topped out only by a simple, yet monumental minaret. The entry side is marked with a portico resting on four wide columns and covered with little domes, only the central one, above the portal, being a bit greater than others, and resting on muqarnas-adorned pendentives, in contrast to others which are laid on simple, plain-surfaced pendentives. The monumental portal is richly decorated with muqarnas, as well as columns' capitals.
In his legacy, he stated: "Good deeds drive away evil, and one of the most worthy of good deeds is the act of charity, and the most worthy act of charity is one which lasts forever. Of all charitable deeds, the most beautiful is one that continually renews itself."


During the Siege of Sarajevo, Serbian forces purposely targeted many centers of the city's culture, such as museums, libraries, and mosques, and fired on them generally. As the largest and best known, the Beg's mosque was an obvious target.
Having suffered a significant amount of destruction, the reconstruction of the Mosque started with foreign - mainly Saudi - aid in 1996, right after the war. The old and faded layer of Austro-Hungarian decoration was removed and, since remains of older, historical layers of decorative painting weren't found, a completely new interior was designed and applied by Bosnian calligrapher Hazim Numanagić in 2001/2002. Austro-Hungarian decoration, performed mostly in pseudo-Moorish style, remains only on the portal of the Mosque today.


The Eyüp Sultan Mosque (Turkish: Eyüp Sultan Camii) is in the Eyüp district of Istanbul, outside the city walls and near the Golden Horn. On a much older site, the present building dates from the beginning of the 19th century. The mosque complex includes a mausoleum marking the spot where Ebu Eyüp el-Ansari (Abu Ayyub al-Ansari), the standard-bearer and companion of the Prophet Muhammad, is said to have been buried.
Because of its particular sanctity, the mosque played a role in the coronation ceremony for new Ottoman Sultans, who came here  - processing along the grand Cülus Yolu (Accession Way) -  to be girded with the sword of Osman at the start of their reigns. Today it's popularity as a pilgrimage destination means that it is full of shops selling religious items such as prayer rugs and beads. There is also an area set aside for the feeding of pigeons which is regarded as holy in Islam.
The mosque is within short walking distance of the Eyüp tram stop on the T5 line from Alibeyköy to Çibali. It is also served by regular buses from Eminönü, Taksim and other parts of the city.


Despite the relatively late date of its reconstruction, the Eyüp Sultan Mosque is still faithful to the traditional style of Ottoman architecture popularised by Mimar Sinan in the 16th century; in particular it has been compared to his Azapkapı Mosque. It is not especially elaborate either since it has just two minarets and a standard-sized dome. However, it does have a large outer courtyard leading up to the inner courtyard which houses the shrine of Ebu Eyüp el-Ansari. The outer courtyard lacks the usual şadırvan (ablutions fountain) but does have a long enclosed corridor that would once have been used for the sultan's private access but now serves women worshippers. The inner courtyard is much smaller, with a grave in the centre with fountains at its corners. A lengthy portico shelters the entrance to the prayer hall.
The mosque was once the centre of a larger külliye (mosque complex) including a medrese (theological school) and imaret (soup kitchen). These were both lost of the redevelopment that created a large public square in front of the mosque although the hamam (Turkish bath) still survives.


The mosque is named after Abu Ayyub al-Ansari (Eyüp Sultan in Turkish), a companion and trusted friend of Muhammad, who is believed to have died here during the first Arab siege of Constantinople in the 670s.
A mosque complex (külliye) was constructed on the site in 1458 by the Ottoman sultan Mehmed II only five years after the conquest of Constantinople in 1453. Mehmed II was reportedly motivated to build the mosque after his teacher, Akşemseddin, had a dream about building a commemorative mosque at the burial place of al-Ayyub al-Ansari. When al-Ansari's tomb was found in 1458 the mosque was built next to it.
In the early 18th century, Sultan Ahmed III rebuilt the two minarets of the mosque in their current form. By the end of the 18th century the mosque was in a ruinous state, perhaps as a result of earthquake damage, and in 1798 sultan Selim III ordered the whole structure other than the minarets to be pulled down and rebuilt n Baroque style - this work was completed in 1800. The new mosque made use of the Classical Ottoman tradition by following the octagonal baldaquin design, similar to the Sokollu Mehmed Pasha Mosque in the Azapkapı neighbourhood, but much of its decoration is in the contemporary Baroque style. The eastern minaret was rebuilt in the original style by Mahmud II in 1822.


WikiWeb_Mosque of Sheikh Ibrahim Al-Ibrahim_0

The Mosque Ibrahim Ibin Abdul Aziz Al-Ibrahim (Spanish: Mezquita Sheikh Ibrahim Bin Abdulaziz Al Ibrahim) or Caracas Mosque is a mosque in the El Recreo district of Caracas, Venezuela. It is the second largest mosque in Latin America after the King Fahd Islamic Cultural Center in Buenos Aires. Mirroring modern Venezuela's religious tolerance and its oil realpolitik the construction of the mosque began in 1989 by Sheikh Abdulaziz Bin Ibrahim Al Ibrahim. The mosque designed by architect Zuhair Fayez occupies an area of 5000 m²,  its minaret is 113 metres high and the dome is  23 metres high. Construction of the mosque was completed in 1993. The mosque can hold around 3500 worshipers.
Rising higher between the Catholic Cathedral a few blocks away and the Caracas Synagogue, the minaret is the highest in the Americas.
"It is like a dream come true for us," Hassan Majzoub, president of Venezuela's Islamic Center, said of the four-year project, culminated in March 1993 with the inauguration of the Caracas Islamic Center.
Mr. Majzoub, a shopkeeper who emigrated from Lebanon in 1968, acknowledged that the 100,000 Muslims in Venezuela were easily surpassed in number by Muslims in Argentina, Brazil and the United States.
This mosque is equipped with the following amenities.
A 1200 m² room for religious festivals, conferences and multiple uses from sports to social, has basketball, soccer and volleyball courts, also equipped with restrooms for men and women.
A classroom equipped for the teaching of the Arabic language and the Islamic religion.
A fully equipped funeral room to wash the dead and prepare them for burial.
Two apartments.
A fully equipped kitchen with an adjoining room.
Five administrative offices.
A room to receive visitors.
External and internal deposits and annexes.
Parking with capacity for 100 cars
There are an estimated 50,000 Muslims in Caracas, most of them of Syrian and Lebanese origin.


Al-Khulafa Mosque (Arabic: جامع الخلفاء, romanized: Jami' Al-Khulafa) is a historic Sunni Islamic mosque located in Baghdad, Iraq.
The mosque dates back to the Abbasid era and was commissioned by the 17th Abbasid Caliph, al-Muktafi (r. 902–908), as a Friday mosque for the sprawling palace complex erected by him and his father, al-Mu'tadid. Due to this, the mosque is often also called as Al-Qasr Mosque (Arabic: جامع القصر) which literally means the "mosque of the palace" in Arabic. Later the mosque was dubbed as the Mosque of Caliph, which gave the current name Al-Khulafa. The mosque is one of the historic landmarks of the city of Baghdad. The mosque was mentioned in the Ibn Battuta’s travel record when he visited Baghdad in 1327.
The most notable part of the mosque is its 34-metre (112 ft) minaret which is still surviving on its original form dating back to the Abbasid era. The minaret is the only part remaining from the original construction. It is set on the southeast corner of the sahn and constructed in brick and mortar. The minaret and its foundation are decorated with muqarnas, and the frame of the minaret is engraved with Kufic inscriptions and Islamic geometric patterns. The minaret was refurbished in 1960. However, today there is a concern of its collapsing due to the lack of maintenance allegedly stemming from the sectarian divide between the Sunni-oriented mosque and the Shia-majority government. Because of the minaret's tilt, the mosque is better known by locals as "al'ahdab" (Arabic: الأحدب), meaning "the hunchback".


Jama Masjid or Jama Mosque or Jami Masjid or Badi Masjid, one of the largest Mosques in India, is a 15th-century mosque built by Hussain Shah Sharqi of the Jaunpur Sultanate in Jaunpur, Uttar Pradesh, India. It is one of the chief tourist attractions in Jaunpur. The mosque is 2.2 km north-northeast of Jaunpur, 7.3 km northwest of Zafarābād, 16.8 km north-northeast of Mariāhū, 26.3 km west-northwest of Kirākat.
Special prayers are held every Friday. Regular prayers for five times are offered every day.


The mosque was built by the Sharqi dynasty of the Sunni Jaunpur Sultanate in the 15th century. The dynasty was established by the powerful eunuch Malik Sarwar (also known as Malik-as-Sharq, meaning "peer of the east") in Jaunpur after the decline in Tughlaq dynasty power, precipitated by both internal decline due to factors such as profligate spending by Firuz Tughlaq and by the sack of Delhi by Timur in 1398. Malik-as-Sharq seized control of Jaunpur, a city founded in 1360 by Firuz Shah near a Hindu town whose temples he desecrated, in 1394 and declared himself an independent Sultan in 1398 after the sack of Delhi. The Jaunpur Sultanate controlled territory in the Bihar and Uttar Pradesh regions of India and was a cultural center of Islam, known as Shiraz-e-Hind (the Shiraz of India), in India with its rulers being important patrons of the arts who created what is arguably distinctive style of architecture.
The foundation of the mosque was laid in 1438 by Ibrahim Shah but the first steps of construction above ground level only began in 1440 with his death. The purpose for its construction is unknown but two prevalent stories are that Ibrahim Shah constructed the mosque to save a hermit from having to walk barefoot to a far off mosque or that he created it to boost employment during a famine. The complex was built in stages but was finally completed in 1473 by the final Sharqi Monarch Hussain Shah.
After being at peace during the Sayyid dynasty, the rise of the Lodi dynasty in Delhi caused several wars between Hussain Shah Sharqi and both Bahlul Lodi and Sikandar Lodi, which led to the fall of the Jaunpur Sultanate to the Delhi Sultanate. In most sources, these wars cause Sikandar Lodi to destroy or damage most of Hussain Shah's public works including the East Gate of the Jama Mosque, almost the entirety of the Jhanjri Mosque, and the majority of non-religious Sharqi buildings. In contrast to this view, Ram Nath argues that Sikandar Lodi's status as a devout Muslim precluded him from damaging mosques and that the absence of non-religious buildings is due to their not having ever existed on account of Sharqi incompetence.
Under the British
The Jama Mosque as well as other elements of Jaunpur's architecture were reinterpreted under British rule. In 1783, William Hodges made a sketch of the entrance of the mosque, published in his book Select Views in India. Hodges was influenced by the Picturesque school of painters that focused on the importance of ruins and numerous paintings focused on ruins surrounded by nature.
Within the Indian context this focus on ruins contributed to a portrayal of India as a civilization in decline. Michael S. Dodson argues that while the Picturesque painters used this theme to speculate about the impermanence of the British Empire a latent aspect of the identification of India with ruin was the idea that the colonial government should take charge of restoration. This second idea gained in prominence as the colonial government carried out numerous surveys of India such as those of the Architectural Survey of India (ASI). The latter was carried out a detailed survey by Albert Führer on Jaunpur's architecture, including the Jama Mosque. This trend, according to Dodson, culminated in George Curzon's passing of the Ancient Monuments Preservation Act 1904 which included the Jama Mosque under its jurisdiction in 1919 but did not include other, less monumental works.


The Kapitan Keling Mosque (Malay name: Masjid Kapitan Keling,Tamil :காப்பித்தான் கெலிங மசூதி, Kāppittāṉ keliṅa macūti ) is a mosque built in the 19th century by Indian Muslim traders in George Town, Penang, Malaysia. It is situated on the corner of Buckingham Street (Lebuh Buckingham) and Pitt Street (Jalan Masjid Kapitan Keling). Being a prominent Islamic historic centre, it is part of the World Heritage Site of George Town and lies at the centre of the city's Tamil Muslim neighbourhood, the chulias. It is the first permanent Muslim institution to have been established in the area, dating from the early 1800s. Cauder Mohuddeen Merican is known as the founder of the mosque and leader of the Chulias. In 1801 Sir George Leith, who was then Lieutenant Governor of Penang, appointed a prominent Indian Muslim leader, Cauder Mohudeen, as Captain of the South Indian “Keling” community.  He granted a piece of land to build a mosque on the south side of Malabar Street (Chulia Street). Cauder Mohudeen (born c. 1759) was a ship mandoor or foreman from Porto Novo, which the Tamils called Paringgipettai and the Muslims Mahmudbandar, about 50 kilometres south of Pondicherry in India. He was referred to as 'Kapitan Kling'.
"Keling" is a Malay term for people of Indian origin, nowadays considered offensive but not so considered at the time when the mosque was built. The "Kapitan " was a representative of the Indian community, like the "Kapitan Cina" for the Chinese community.
Another renovation in 1930 gave the Kapitan Keling Mosque its present appearance after the previous design was deemed impractical. In keeping with tradition, the mosque was not rebuilt, but only enlarged. Among the major work during this period included doubling the height of the central prayer hall, improvement to the ventilation system, and allowing more natural light to enter. The exterior is ochre yellowed while the interior had white marble floors and a high ceiling. The interior aisles are formed by a series of horseshoe arches, crowned with King Edward's plaques. The façade of the building and its interior were decorated with geometric designs, as human and animal forms are forbidden in Islam.


The Imperial Mosque also known as King's Mosque (Albanian: Xhamia e Mbretit, Serbian: Царска џамија у Приштини, Carska džamija u Prištini) is an Ottoman mosque located in Pristina, Kosovo. It was built in 1461 by Sultan Mehmet II Fatih.
The mosque was declared a Monument of Culture of Exceptional Importance in 1990 by the Republic of Serbia.


The Grand Mosque of Bursa (Turkish: Bursa Ulu Camii) is a historic mosque in Bursa, Turkey. It was commissioned by the Ottoman Sultan Bayezid I to commemorate his great victory at the Battle of Nicopolis and built between 1396 and 1399. The mosque is a major monument of early Ottoman architecture and one of the most important mosques in the city, located in the heart of the old city alongside its historic markets.


The mosque is a large rectangular building measuring 55 by 69 meters with an interior surface area of 3165.5 square meters. It has three entrances (to the north, west and east), of which the northern entrance is the most monumental. Its interior space is covered by twenty domes arranged in four rows of five that are supported by twelve columns. The space can hold 5000 individuals. A popular tradition holds that Sultan Bayezid I built a mosque of twenty domes instead of building twenty separate mosques which he had promised in return for winning the Battle of Nicopolis in 1396.
At the mosque's center is a unique fountain (şadırvan) over a water basin with eighteen corners, which in its current form dates from the 19th century. The fountain and water basin helped worshipers in performing their ritual ablutions. The dome over the şadırvan is open to the sky (though covered by glass today), creating a skylight which helps to illuminate the mosque's dark interior.
The mosque has two minarets. While the western minaret is directly attached to the mosque and dates to the time of Bayezid I, the eastern minaret stands detached, suggesting that it may have been built at another time separately from the mosque.
The mosque's walls are painted with Ottoman Baroque-style decoration from the 19th century, as well as with calligraphic compositions from the 18th to early 20th centuries. The mihrab (niche symbolizing the direction of prayer), carved with a canopy of muqarnas, dates from 1572 by a craftsman named Mehmed and was commissioned by a patron named Zeyni Çelebi. Its painted and gilded decoration dates from 1905.
The wooden minbar, next to the mihrab, is made in the traditional Anatolian Seljuk style using the kundekari technique (using interlocking pieces of wood held together without nails or glue). The surfaces of the minbar are carved with geometric patterns and arabesque floral patterns. According to a carved inscription, it was made by a craftsman named Hacı Mehmed of Antep, son of Abdülaziz, in 1400.
Earthquakes are a major structural concern for the mosque, as they are with other buildings in Turkey. “Earthquakes are considerable threats to historically and culturally significant buildings in Turkey, with its active tectonics and seismicity”. The mosque was seriously damaged by earthquake at least once in 1855, which required its closure for many years and major repairs and reconstruction.


The Nurulla Mosque (also spelled Nurullah; Cyrillic: Нурулла́; formerly The Seventh Cathedral Mosque, Hay Bazaar Mosque: Tatar: Cyrillic Печән Базары мәчете, Latin Peçän Bazarı mäçete; Russian: Сенная мечеть/Sennaya, Bazaar Mosque, Yunıs Mosque, The Main Mosque, The White Mosque etc.) is a mosque in Kazan, Russia.


It was built in 1845–1849 on the donations of merchant Ğ. M. Yunısov by the project of A. K. Loman. The mosque is two-storied, has a hall with cupola and three-storied cylindrical minaret over the southern entry. The ornament of the mosque is similar to those of medieval Volga Bulgaria and the Middle East. In 1929 the minaret was destroyed, and till 1992 the mosque was used for apartments and offices. In 1992 it was renamed Nurullah and returned to believers. In 1990-1995 the mosque saw a restoration under R. W. Bilalov when the minaret also was restored.


The Sultan Qaboos Grand Mosque (Arabic: جَامِع ٱلسُّلْطَان قَابُوْس ٱلْأَكْبَر, romanized: Jāmiʿ As-Sulṭān Qābūs Al-Akbar) is the largest mosque in Oman, located in the capital city of Muscat.


In 1992, Qaboos bin Said al Said, the then Sultan of Oman, directed that his country should have a Grand Mosque. A competition for its design took place in 1993 and after a site was chosen at Bausher construction commenced in December 1994. Building work, which was undertaken by Carillion Alawi LLC, took six years and seven months.
The mosque is built from 300,000 tonnes of Indian sandstone. The main musalla or prayer hall is square and 74.4 by 74.4 metres (244 by 244 feet) with a central dome rising to a height of 50 metres (160 ft) above the floor. The dome and the main minaret (90 metres (300 ft)) and four flanking minarets (45.5 metres (149 ft)) are the mosque’s chief visual features. The main musalla can hold over 6500 worshippers, while the women's musalla can accommodate 750 worshipers. The outer paved ground can hold 8000 worshipers and there is additional space available in the interior courtyard and the passageways, making a total capacity of up to 20,000 worshipers.
The mosque is built on a site occupying 416,000 m² (4,480,000 sq ft), and the complex extends to cover an area of 40,000 m² (430,000 sq ft). The newly built Grand Mosque was inaugurated by Sultan of Oman on May 4, 2001 to celebrate 30 years of his reign.


The Big Khan Mosque (Crimean Tatar: Büyük Han Cami, Ukrainian: Велика ханська мечеть, Turkish: Büyük Han Camii) is located in Bakhchisaray, Crimea, Disputed between Russia and Ukraine and is part of the Bakhchisaray Palace. It is one of the largest mosques in the Crimea and one of the first buildings of the Khan's palace. The mosque was built in 1532 by Sahib I Giray and bore his name in the 17th century.


The mosque consists of a three-aisle square prayer hall covered with a hipped roof, a narthex and porticos facing east and west. Two symmetrical octagonal minarets rise through the porticos; they are twenty-eight meters high and have conical caps and finials. A domed wudu kiosk of square shape is attached to the northeastern corner of the mosque. It is believed that a madrasah built by Khan Arslan Giray in 1750 used to adjoin the eastern wall. The mosque is entered from a portal facing north. Inside, a balcony is attached to three of the four walls, part of which is sectioned off for the Khan's lodge. Scholars argue that the mosque was originally roofed with domes of various sizes.
In 1736 the mosque was damaged by fire and later restored during the reign of Khan Selameta Giray.


The Katra Masjid is a former caravanserai, mosque and the tomb of Nawab Murshid Quli Khan. It was built between 1723 and 1724. It is one of the largest caravanserais in the Indian subcontinent. It was built during the 18th century, when the early modern Bengal Subah was a major hub of trade in Eurasia. The Katra Masjid is located in the north eastern side of the city of Murshidabad, in the Indian state of West Bengal.  The most striking feature of the structure are the two large corner towers having loopholes for musketry.
The site is maintained and protected by the Archaeological Survey of India and the Government of West Bengal.
According to the List of Monuments of National Importance in West Bengal, the Tomb and Mosque of Murshid Quli Khan (also Katra Masjid) are ASI Listed Monuments.


The mosque stands on a square plinth. It is a brick built mosque and is surrounded by double storied domed cells, which were built for those who read the Quran in those days, they can also be called a Madrasa. All the rooms can in all accommodate 700 Quran readers. These rooms from a cloister to the huge courtyard in front of these rooms. Four big minars stand at the four corners. These are octagonal in plan and taper upwards. The two towers or the minarets in front of the mosque are 70 feet high and 25 feet in diameter. The whole mosque is quadrangular in shape, the whole mosque has no pillar support but it has been given support by a raised platform below the mosque or by several arches. The mosque has however been destroyed in the 1897 earthquake. Each minar has a winding staircase which leads to the top, one can see a major part of the city of Murshidabad from there. At the two ends of the mosque, two miratets measuring 70 feet high, are still existing to date in a dilapidated condition, they had domes which were destroyed in the 1897 earthquake. In 1780 AD, a traveller name William Hodges wrote that 700 Quran readers lived there in the mosque. Hodges in his book Select Views of India describes it as "a grand seminary of Musalman learning, adorned by a mosque which rises high above all the surrounding buildings".
The entrance to the mosque is by fourteen flight of stairs from the east, Nawab Murshid Quli Khan has been buried under these stairs. It has been done so as per the Nawab's wish who was repentant for the misdeeds committed by him and ordered this out of humility. He wanted to be buried in such a place where he could be trodden and could get the foot prints and the touch of the feet of the noble men who climb those stairs and enter the mosque. So since the year 1725 when he died his mortal remain buried under the stairs. In the mosque there is a slab embedded at the top where it is written in Arabic: "Muhammad, the Arabian, the glory of both worlds. Dust be on the head of him who is not the dust of his portal".
This mosque is rectangular in plan. The dimensions are: 45.5m X 7.32m. It has been divided into five bays, each with an arched entrance and the central one is the most prominent one as it has a slender turret. The mosque has five domes. Some of them have been destroyed others have survived the great earthquake of 1897, which almost destroyed most of the building. The total area is 19.5 acres and can accommodate 2000 Namaz readers, that is the reason one can find 2000 squared type mats depicted on the floor, each of them used by a single Namaz reader.
The cells in the mosque are two storied and are 20 feet square. each have 6 arched doorways. 15 steps edged with stones lead up to the gate with 5 arches on either sides and a stone paved pathway which leads to the central door of the mosque. The open spaces between these cells and the mosque are 13 feet wide on either sides and 42 feet wide at the back of the mosque. the terrace in front of the mosque is 166 feet by 110 feet.


The Aziziye Mosque  (Turkish: Aziziye Camii) is a mosque in Stoke Newington, London. The mosque was funded by the UK Turkish Islamic Association and the conversion began in 1983. Turks who had once felt reluctant to attend a ‘non-Turkish’ mosque welcomed the congregation as services were provided in the Turkish language rather than in English or Arabic. The total capacity of its Ottoman style mosque is 2,000 people. The institution includes a Halal butcher, a weekend school (Aziziye Education Centre), a wedding hall and a restaurant.
Originally built as a cinema, it first opened in 1913 as the Apollo Picture House, was reopened in 1933 as the Ambassador Cinema and from 1974 played martial arts films and softcore sex films as the Astra Cinema, before closing in 1983. It is among Hackney Council's "Locally Listed Buildings."


Ömeriye Mosque (Greek: Τέμενος Ομεριέ Temenos Omerié, Turkish: Ömeriye Camii), is a mosque in the walled city of Nicosia on the island of Cyprus, currently located in the south section of Nicosia. Following the Turkish invasion of Cyprus, the mosque gained significance as one of the most important sites of Muslim worship in the non-Muslim section of the island and the city.
Currently the mosque is functioning and open for both worshipers and visitors.


The construction of the mosque followed a similar groundsplan to the former church, however building of the mosque was conducted in the Islamic style. It nicely exhibits the characteristics of the Ottoman-Turkish architecture with varying elements, such as arches, small domes and a tall Turkish-style minaret easily visible from a distance.


Khadija Mosque (German: Khadija-Moschee) is a mosque located in Heinersdorf, Pankow, Berlin. It is the property of the Ahmadiyya Muslim Community, and the first mosque in the former East Germany, opening on October 16, 2008. The mosque has a 39 feet (12 m) high minaret and can hold 500 worshippers. The mosque was financed by funds collected by Ahmadiyya women and the design was done by the architect Mubashra Ilyas.
Another mosque was built in Berlin between 1924 and 1928 by the Lahore Ahmadiyya Movement.


The foundation stone for the mosque was laid down on 2. January 2007 by the 5th Khalifa of the community, Mirza Masroor Ahmad. The mosque is built on a piece of land which is 4790 m² large. It consists of two stories. There are two prayer rooms, for 250 women and 250 men each. The mosque was designed by the architect of the community, Mubashra Ilyas. The construction was overseen by the architect company Pakdel. The dome of the mosque is 4.5 meter in height and has a diameter of 9 meters. The minaret of the mosque is 13 meter high. The costs for the construction of the mosque and a building for housing for the Imam and a "servant of the mosque" and offices were about €1.7 million.


The Fatih Mosque (Turkish: Fatih Camii, "Conqueror's Mosque") is a mosque in Ortahisar district of Trabzon Province, Turkey. It was originally built in Byzantine times as the Panagia Chrysokephalos Church (Greek: Παναγία Χρυσοκέφαλος, "Panagia the Golden-Headed"), serving as both the catholicon for the see of Trebizond, and a church for a monastery. It was built sometime in the 10th or 11th century. After Ottoman conquest of the city in 1461, the building became a mosque. The Fatih Mosque also displays the most beautiful samples of the Ottoman writing arts.


Selina Ballance, who studied the building in 1958, described it as follows: "Though strongly basilical in character, it has a dome, and transepts open from floor to vault running north and south to the outer walls; the aisles, like the nave, are barrel-vaulted, with ribs, but have galleries over them, even over the eastern bays which are cut off from the rest by the transepts: and the vaults of the aisle bays on the ground floor span at right-angles to those of the nave and the galleries." She noted it was unusual in many respects, specifically in that basilicas do not commonly have galleried aisles—as this one does—and by having a narthex outside of the main narthex.
Ballance also notes that it is "very difficult" to date any portion of the church. She mentions a report of a plaque bearing the date 914 found (since lost) under the floor of the present building during repairs in 1877; there is also a dedication hymn that was sung at its rebuilding after the Hamigogullari set fire to the town in 1341. However, she was unable to match any of its features to either period. "On stylistic grounds a date in the 10th or perhaps 11th century seems reasonable for the basilical layout, with the dome perhaps 12th century ... but it is difficult to see how this can be reconciled with the evidence of the rededication hymn of the mid-14th century." Ballance does note a number of minor details, such as lower windows and blocked doorways, date to the Turkish period.


Sultan Abu Bakar State Mosque (Malay: Masjid Negeri Sultan Abu Bakar) is the state mosque of Johor, Malaysia. Located along Jalan Skudai, Johor Bahru, the mosque was constructed between 1892 and 1900, under the direction of Sultan Abu Bakar.


As the mosque's architect, Tuan Haji Mohamed Arif bin Punak set out to recreate colonial English Victorian architecture as noted by the minarets that take the form of British 19th century clocktowers. The mosque also features some Moorish architecture elements, along with some minor Malay influence. Tuan Haji Mohamed Arif bin Punak was supervised by the Johor government engineer Dato' Yahya bin Awalluddin who communicated the Anglophile sentiments of Sultan Ibrahim ibni Sultan Abu Bakar, the Sultan of Johor at that time. This Anglophile influence can further be seen in the British architectural influences not only on the Sultan Abu Bakar State Mosque but also in several others government and palace buildings in Johor constructed during the same period.
The mosque sits on top of a prominent hill, overlooking the Straits of Johor and was named for Sultan Abu Bakar, the father of Sultan Ibrahim who ordered its construction.  It can accommodate 2,000 worshippers at any one time.


The Nagore Durgha (or Nagore Dargah) is a shrine in Singapore built by Muslims from southern India between 1828 and 1830, and was originally known as Shahul Hamid Dargha. When this shrine was first built, Telok Ayer Street where the shrine is located was a sandy beach crowded with sailing craft. While its physical surroundings have changed beyond recognition, the monument itself – save for conservation and preservation work in 2007 – has changed little since the late 19th century. It has a unique blend of Classical and Indian Muslim motifs.


Nagore Durgha was built to commemorate a visit to the island by a Muslim holy man of the Chulia people (Muslims from India's Coromandel Coast), who was travelling around Southeast Asia propagating the teachings of Islam. The land on which the shrine stands was granted to a certain man named Kaderpillai in 1827 on condition that it was not to be used for a building of wood and attap.
In 1893, by an order of court, the Nagore Durgha property came under new trustees who were also appointed for the Masjid Al-Abrar. The building resembles a multi-tiered wedding cake, its sharp arches decorated with intricate moldings. The architectural features of the building blend classical motifs like moulded arches and columns with Indian Muslim elements such as perforated grilles at the roof. In 1974, it was gazetted a national monument.
The shrine was closed in the 1990s due to fears that the structure would weaken. Restoration works to turn the shrine into an Indian Muslim heritage centre started in January 2007 and were due to be completed in the fourth quarter of the same year at a cost of S$1.8 million. President S. R. Nathan attended a fund-raising event organised by Indian Muslims on 3 December 2006; at that time, the community had raised $200,000.


The most interesting visual feature of Nagore Durgha is its facade: two arched windows flank an arched doorway, with columns in between. Above these is a "miniature palace" – a massive replica of the facade of a palace, with tiny cutout windows and a small arched doorway in the middle. The cutouts in white plaster make the facade look like lace. From the corners of the facade, two 14-level minarets rise, with three little domed cutouts on each level and onion domes on top. Inside, the prayer halls and two shrines are painted and decorated in bright colours.


The Ayyubid Mosque of Omar (Arabic: مسجد عمر بن الخطاب) is an Islamic place of worship inside the Old City of Jerusalem. It is located opposite the southern courtyard of the Church of the Holy Sepulchre, in the Muristan area of the Christian Quarter. The mosque is not open to tourists, and can be accessed only for praying.


According to local tradition, after the Siege of Jerusalem in 637 by the Rashidun army under the command of Abu Ubaidah ibn al-Jarrah, Patriarch Sophronius refused to surrender except to the Caliph Omar (579-644) himself. Omar travelled to Jerusalem and accepted the surrender. He then approached the Church of the Holy Sepulchre and Patriarch Sophronius invited the Caliph to pray inside the church, but Omar declined so as not to set a precedent and thereby endanger the church's status as a Christian site. Instead he prayed outside, on the steps east of the church. The Mosque of Omar was later built at that site, as evidenced by a stone plate with a Kufic inscription found in 1897 in the area of the eastern or outer atrium of the Constantinian (4th-century) Church of the Holy Sepulchre, defining this area as a mosque.
The current structure was built in its current shape by the Ayyubid Sultan Al-Afdal ibn Salah ad-Din in 1193 to commemorate the prayer of the caliph Omar.


The current structure was built in its current shape by the Ayyubid Sultan Al-Afdal ibn Salah ad-Din in 1193 to commemorate the prayer of the caliph Omar. The entrance to the Church of the Holy Sepulchre had by then moved from the east to the south of the church, as a result of repeated destructive events that affected the Holy Sepulchre and Muslim mosques during the 11th and 12th centuries.
The current building of the mosque has a 15 metres (49 ft) high minaret that was built sometime before 1465 during the Mamluk period, maybe after the 1458 earthquake, and was renovated by Ottoman sultan Abdulmecid I (r. 1839–1860).
The Al-Khanqah al-Salahiyya Mosque, located on the other (northern) side of the Church of the Holy Sepulchre, has an almost identical minaret, erected in 1418.


The Yakovalı Hasan Paşa Mosque (Hungarian: Jakováli Hasszán dzsámija, Turkish: Yakovalı Hasan Paşa Camii) is a late 16th-century mosque in Pécs, southern Hungary. It was constructed when the region was part of the Turkish Ottoman Empire, around the same time as the main mosque of Pécs, the Mosque of Pasha Qasim (which has since been consecrated as a cathedral). It was named after the local government official who commissioned the mosque, Yakovalı Hasan Paşa (Hasan Paşa of Gjakova). It is thus one of the oldest mosques existing in Hungary today. The mosque is still active as a Muslim place of worship, and also houses a small exhibition centre for Turkish handicraft and historical artifacts documenting Hungary's Ottoman past.


The mosque was built some decades after the Ottoman conquest of central Hungary. Its architect and exact date of construction are unknown. It was in use for more than a century before being presumably abandoned from late 1686 when Pécs was captured by Austrian forces, after which it served as a hospital. Between 1702 and 1732, it was converted into a Catholic chapel by the Bishop Wilhelm Franz von Nesselrode. During this time, the minaret was turned into a bell tower, with the ruined spire being replaced with a belfry. Its interior was decorated with Baroque carvings which were then in fashion.
The mosque was first restored in the 1960s, when the minaret was repaired and the Baroque ornamentation removed to restore the mosque to its original condition. A second restoration was conducted in the 2000s, in time for Pécs's designation as the European Capital for Culture in 2010 (along with Istanbul and Essen).
The mosque is open to the public on designated days except Mondays and Friday services from 2.30 to 3.30 pm.


Yakovalı Hasan Paşa Mosque has a relatively simple structure, with a square base surmounted by a typical Turkish dome and ogee windows. As with all mosques, it is orientated towards Mecca and thus has a northwest–southeast axis. The minaret is 22.5 m high. A flight of stairs leads to the top of the minaret, but due to stability concerns the entrance is sealed off to visitors. The balcony was once adorned with a stone railing. On religious holidays the minaret used to be lit up with oil lamps. There was once a foyer on the northwest side of the mosque, part of a larger complex which included a tekke and madrassa.
A statue of the Ottoman chronicler İbrahim Peçevi (Ibrahim of Pécs), by Turkish sculptor Metin Yurdanur, was unveiled before the mosque in 2016.


Ulu Cami (English: Grand Mosque, also known as the Ramazanoglu Mosque, Turkish: Ramazanoğlu Camii),  is a 16th-century mosque in Adana, Turkey. It forms part of a complex (külliye) that includes a madrasah and a mausoleum (türbe). The buildings are on Kızılay street, next to the Ramazanoğlu Hall.


There is also a mausoleum south of the mosque that stands as an independent structure. It is hexagonal in plan and is covered with a high dome. Since there are no inscriptions on the sarcophagi, the occupants and the date of construction are not known. As it is only 2 m (6.6 ft) away from the mausoleum of Ulu Camii, it is thought that the sarcophagi may belong to members of Ramadanid family. The mausoleum is built in the baroque style indicating that it dates from towards the end of the 18th century.


The construction of the Ulu Cami was begun in 1513 by Ramazanoğlu Halil Bey and completed by his son and successor, Piri Mehmet Paşa, in 1541. For 450 years, until the building of the Sabancı Merkez Camii, the Ulu Cami was the largest mosque in Adana. It was damaged in the 1998 Adana–Ceyhan earthquake and the restoration by the General Directorate of the Foundations (Vakıflar Genel Müdürlüğü) was completed in 2004.


WikiWeb_Tuanku Mizan Zainal Abidin Mosque_0

The Tuanku Mizan Zainal Abidin Mosque (Malay: Masjid Tuanku Mizan Zainal Abidin) or the Iron Mosque (Malay: Masjid Besi) is the second principal mosque in Putrajaya, Malaysia after Putra Mosque. It is located in Putrajaya's Precinct 3, opposite the Palace of Justice and next to Islamic Complex Putrajaya, a religious authority headquarters. Construction began since April 2004 and was fully completed on August 2009. It was officially opened by the 13th Yang di-Pertuan Agong, Tuanku Mizan Zainal Abidin on 11 June 2010.
The mosque was built to cater to approximately 24,000 residents including the government servants working around the city center as well as areas within Precincts 2, 3, 4 and 18. Tuanku Mizan Zainal Abidin Mosque's area is twice that of Putra Mosque, which is located 2.2 kilometres north.


The Baitul Aman Jame Masjid Complex (Bengali: বাইতুল আমান জামে মসজিদ, Arabic: بيت الأمان جامع مسجد), commonly known as Guthia Mosque (Bengali: গুঠিয়া মসজিদ) of Barisal, is a mosque complex of Bangladesh having a land area of 14 acres, comparing to the 8.30 acres land area of the national mosque Baitul Mukarram of the country. The Baitul Aman Jame Masjid Complex consists of a mosque, a large eidgah, a graveyard, three lakes, a madrasa and an orphanage. Established on December 16, 2003, Guthia Mosque is also a tourist spot in Bangladesh.


Construction of the mosque complex began on December 16, 2003, under the supervision of SAS Foundation. A small mosque already existed.   The complex is a private initiative by Sharifuddin Ahmed Santu, a local politician and businessman who lived abroad.
The mosque took four years and one month to be completed. The complex was designed by architect M. Ameenul Haque.
The cost of the construction in those times was 200 million BDT. The complex was inaugurated on October 20, 2006, with three great lakes, a mosque, an orphanage, a madrasa, an Eidgah and 58 meters high minaret constructed of white marble.


The Üç Şerefeli Mosque (Turkish: Üç Şerefeli Camii) is a 15th-century Ottoman mosque in Edirne, Turkey.


The Üç Şerefeli Mosque is one of the most important mosques of this period of early Ottoman architecture. It has a very different design from preceding mosques. The floor plan is nearly square but is divided between a rectangular courtyard and a rectangular prayer hall. The courtyard has a central fountain and is surrounded by a portico of arches and domes, with a decorated central portal leading into the courtyard from the outside and another one leading from the courtyard into the prayer hall. The prayer hall is centered around a huge dome which covers most of the middle part of the hall, while the sides of the hall are covered by pairs of smaller domes. The central dome, 24 meters in diameter (or 27 meters according to Doğan Kuban), is much larger than any other Ottoman dome built before this. On the outside, this results in an early example of the "cascade of domes" visual effect seen in later Ottoman mosques, although the overall arrangement here is described by Sheila Blair and Jonathan Bloom as not yet successful compared to later examples. The mosque has a total of four minarets, arranged around the four corners of the courtyard. Its southwestern minaret was the tallest Ottoman minaret built up to that time and features three balconies, from which the mosque's name derives. The mosque was heavily damaged by an earthquake in 1752 and partly reconstructed.
The overall form of the Üç Şerefeli Mosque, with its central-dome prayer hall, arcaded court with fountain, minarets, and tall entrance portals, foreshadowed the features of later Ottoman mosque architecture. It has been described as a "crossroads of Ottoman architecture", marking the culmination of architectural experimentation with different spatial arrangements during the period of the Beyliks and the early Ottomans. Kuban describes it as the "last stage in Early Ottoman architecture", while the central dome plan and the "modular" character of its design signaled the direction of future Ottoman architecture in Istanbul. Scholars have tried to suggest various possible sources of influence and inspiration for this design. Blair and Bloom suggest that it is a grander-scale version of the Saruhanid congregational mosque or Ulu Cami (1367) in Manisa, a city with which Murad II was familiar. Godfrey Goodwin suggests that all the elements needed for the design of the Üç Şerefeli Mosque were already present in the existing mosques of western Anatolia, such as the Ulu Cami of Manisa and the Isa Bey Mosque of Selçuk, but that they had simply not been united together in a single design. Kuban suggests that the mosque's spatial design evolved from the importance of the domed space commonly found in front of the mihrab in early Islamic architecture, as well as from the influence of earlier single-domed Ottoman mosques. Kuban also notes that the mosque, which is built in cut stone and makes use of alternating bands of coloured stone for some of its decorative effects, marks the decline of the use of alternating brick and stone construction seen in earlier Ottoman buildings.