Mihrab (Arabic: محراب, miḥrāb, pl. محاريب maḥārīb) is a niche in the wall of a mosque that indicates the qibla, the direction of the Kaaba in Mecca towards which Muslims should face when praying. The wall in which a mihrab appears is thus the "qibla wall".
The minbar, which is the raised platform from which an imam (leader of prayer) addresses the congregation, is located to the right of the mihrab.
The Mosque–Cathedral of Córdoba (Spanish: Mezquita-Catedral de Córdoba [meθˈkita kateˈðɾal de ˈkoɾðoβa]) is the cathedral of the Roman Catholic Diocese of Córdoba in the Spanish region of Andalusia. Officially called the Cathedral of Our Lady of the Assumption (Spanish: Catedral de Nuestra Señora de la Asunción), it is dedicated to the Assumption of Mary. Due to its status as a former mosque, it is also known as the Mezquita (Spanish for 'mosque') and in a historical sense as the Great Mosque of Córdoba.
According to traditional accounts a Visigothic church, the Catholic Christian Basilica of Vincent of Saragossa, originally stood on the site of the current Mosque-Cathedral, although this has been a matter of scholarly debate. The Great Mosque was constructed in 785 on the orders of Abd al-Rahman I, founder of the Islamic Emirate of Córdoba. It was expanded multiple times afterwards under Abd al-Rahman's successors up to the late 10th century. Among the most notable additions, Abd al-Rahman III added a minaret (finished in 958) and his son al-Hakam II added a richly decorated new mihrab and maqsurah section (finished in 971). The mosque was converted to a cathedral in 1236 when Córdoba was captured by the Christian forces of Castile during the Reconquista. The structure itself underwent only minor modifications until a major building project in the 16th century inserted a new Renaissance cathedral nave and transept into the center of the building. The former minaret, which had been converted to a bell tower, was also significantly remodelled around this time. Starting in the 19th century, modern restorations have in turn led to the recovery and study of some of the building's Islamic-era elements. Today, the building continues to serve as the city's cathedral and Mass is celebrated there daily.
A mosque (/mɒsk/ MOSK), also called a masjid (/ˈmæsdʒɪd, ˈmʌs-/ MASS-jid, MUSS-), is a place of worship for Muslims. The term usually refers to a covered building, but can be any place where Islamic prayers are performed; such as an outdoor courtyard.
Originally, mosques were simple places of prayer for the early Muslims, and may have been open spaces rather than elaborate buildings. In the first stage of Islamic architecture (650–750 CE), early mosques comprised open and closed covered spaces enclosed by walls, often with minarets, from which the Islamic call to prayer was issued on a daily basis. It is typical of mosque buildings to have a special ornamental niche (a mihrab) set into the wall in the direction of the city of Mecca (the qibla), which Muslims must face during prayer, as well as a facility for ritual cleansing (wudu). The pulpit (minbar), from which public sermons (khutbah) are delivered on the event of Friday prayer, was, in earlier times, characteristic of the central city mosque, but has since become common in smaller mosques. To varying degrees, mosque buildings are designed so that there are segregated spaces for men and women. This basic pattern of organization has assumed different forms depending on the region, period, and Islamic denomination.
The qibla (Arabic: قبلة, lit. 'direction') is the direction towards the Kaaba in the Sacred Mosque in Mecca, which is used by Muslims in various religious contexts, particularly the direction of prayer for the salah. In Islam, the Kaaba is believed to be a sacred site built by prophets Abraham and Ishmael, and that its use as the qibla was ordained by God in several verses of the Quran revealed to Muhammad in the second Hijri year. Prior to this revelation, Muhammad and his followers in Medina faced Jerusalem for prayers. Most mosques contain a mihrab (a wall niche) that indicates the direction of the qibla.
The qibla is also the direction for entering the ihram (sacred state for the hajj pilgrimage); the direction to which animals are turned during dhabihah (Islamic slaughter); the recommended direction to make du'a (supplications); the direction to avoid when relieving oneself or spitting; and the direction to which the deceased are aligned when buried. The qibla may be observed facing the Kaaba accurately (ayn al-ka'ba) or facing in the general direction (jihat al-ka'ba). Most Islamic scholars consider that jihat al-ka'ba is acceptable if the more precise ayn al-ka'ba cannot be ascertained.
Islamic ornament is the use of decorative forms and patterns in Islamic art and Islamic architecture. Its elements can be broadly divided into the arabesque, using curving plant-based elements, geometric patterns with straight lines or regular curves, and calligraphy, consisting of religious texts with stylized appearance, used both decoratively and to convey meaning. All three often involve elaborate interlacing in various mediums.
Islamic ornament has had a significant influence on European decorative art forms, especially as seen in the Western arabesque.
Almohad doctrine (Arabic: الدَّعوَة المُوَحِّدِيَّة) or Almohadism was the ideology underpinning the Almohad movement, founded by Ibn Tumart, which created the Almohad Empire during the 12th to 13th centuries. Fundamental to Almohadism was Ibn Tumart's radical interpretation of tawḥid—"unity" or "oneness"—from which the Almohads get their name: al-muwaḥḥidūn (المُوَحِّدون).
The literalist ideology and policies of the Almohads involved a series of attempted radical changes to Islamic religious and social doctrine under their rule. These policies affected large parts of the Maghreb and altered the existing religious climate in al-Andalus (Islamic Spain and Portugal) for many decades. They marked a major departure from the social policies and attitudes of earlier Muslim governments in the region, including the preceding Almoravid dynasty which had followed its own reformist agenda. The teachings of Ibn Tumart were compiled in the book Aʿazzu Mā Yuṭlab.