Encountering the Middle East

The Minaret of the Kutubiyya Mosque Catalogue Entry

Kutubiyya Mosque Minaret

Kutubiyya Mosque Minaret

Middle Portion of the Kutubiyya Mosque Minaret

Middle Portion of the Kutubiyya Mosque Minaret

Upper 4/5th of the Kutubiyya Mosque Minaret

Upper 4/5th of the Kutubiyya Mosque Minaret

Catalogue Entry: The Minaret of the Kutubiyya Mosque 

The minaret of the Kutubiyya mosque, measuring out to an astonishing 77 meters in height and 13 meters on each side, interconnects the two prayer halls of the Kutubiyya Mosque in Marrakech, Morocco like a hinge.[1] Distinctive in its grand height and detailing, the minaret is primarily constructed of sandstone brick, with the Almohad dynasty signature teal-blue tile detailing in the upper four-fifths of the minaret.[2] Constructed in the 12^th century CE under the Almohad rule of ‘Abd al-Mu’min, the Kutubiyya Mosque and its respective minaret was built to establish a newfound Almohad socio-political dominance within the city.[3] The Islamic West, which of includes cities of Morocco, encountered a wave of Almohad architectural influence following the rule of the ‘Abd al-Mu’min. During this time, the Almohad dynasty made their stylistic mark in architecture by sourcing inspiration from other dynasties such as Umayyad Cordoba and Abbasid Baghdad along with social influence from surrounding environmental and heritage perspectives. Within articulating their own architectural style, Almohad minarets significantly differ from that of Syria ancestors in terms of arrangement and execution of detailing. Although staying loyal to the framework of the minaret, the minaret of the Kutubiyya Mosque and Almohad minarets developed afterwards are notably larger in size, are decorated with elaborate latticework designs on all sides rather than just one, where each side of the minaret differs slightly from one another.[4] The paired or single windows additionally became something the Almohad would solidify as a standard in their architectural style.[5] This would become one of the earliest instances in which an exterior would showcase glazed tile, which evolves to become a common feature in Maghrib architecture and the minarets they produce.[6] Additionally, the Almohad dynasty reoriented the minaret to more accurately face the qibla.[7] Regardless, the Almohad dynasty used the minaret of the Kutubiyya Mosque to challenge minaret architecture, in size and décor, while creatively adorning the main shaft to complete the upper portion and displaying their lavish tilework on the exterior of the minaret.[8]

Founded by ‘Abd al-Mu’min, the minaret of the Kutubiyya Mosque was constructed in the 12^th century to establish the power of the Almohad rule in the city of Marrakech, Morocco. The name of the Kutubiyya stems from Arabic for “books”, which accurately frames the Moroccan zawiya culture and appreciation for mobile madrasas and libraries.[9] The successful market for books thrived in the shadow of the minaret of the Kutubiyya Mosque, hence its name. The minaret, therefore, serves the communal pride in the development of literacy, and knowledge since Almohad rule.[10] The minaret of the Kutubiyya Mosque, and the mosque itself, still stand in Marrakech, Morocco as a historical reminder of the values of the Marrakech community, and the architectural development of a historical dynasty. 

It is argued by scholars that the minaret first arose from the Umayyad dynasty in Syria, far before al-Walid came into rule.[11] The origins of the word “minaret” most likely stems from the Arabic word for “lighthouse”. Scholars concluded this because some of the earliest minarets would require the individual reciting the prayer to hold a light during this recitation.[12] Although the primary purpose of the minaret is to serve as an architectural structure to call the prayer (adhan) from, there are several other functional and symbolic features of the minaret. Its identification as a tall, slender tower attached to the mosque allows for the minaret to stand as the focal point, or indicator, of the location of a city and its community. Therefore, the minaret of the Kutubiyya Mosque, in its ornate detailing and towering height, acts as a landmark for Marrakech, establishing both a religious and political dominance within its community.[13] The grand structure and individualized décor adhering to the Almohad stylization assisted in establishing the Almohad culture, pride, and socio-political dominance when originally constructed. The minaret stands as a representation and symbol of Islamic faith, and the pride held by a community to have the freedom to express their religious beliefs. Minarets establish a religious power within a community, so much that in the concluding months of the year 2009, Swiss voted on a ban that prohibited any future construction of minarets. The restrain on minarets, although only one architectural feature of a mosque, dismiss its symbolic representation, historical significance, and its strength to communicate a religious dominance and power. The ban restricts and tests religious freedoms of individuals of Islamic faith and silences the pride within Islamic faith practices in a community and its rich history, let alone its historical connections to architectural development within various dynasties, communities, and modern-day cities.[14] The Swiss ban on minarets is limiting, but speaks volumes on the importance of minarets to Islamic communities, and how this allows them to vocalize their religious identities. 

Nonetheless, the Kutubiyya Mosque minaret serves as a structure of importance for the Islamic faith community and its values for prayer, religious service, and a community centered around a shared common value of Islamic faith and its pursuit. Additionally, the Kutubiyya Mosque minaret, along with other minaret structures, stands as a reminder of the rich history, architectural inquiry, and the development of the Almohad dynasty and its influences upon the community of Marrakech, Morocco. Architectural structures, such as the minaret of the Kutubiyya Mosque, shape, and designate spaces for individuals to gather and communicate. Without the architectural structure of a mosque and the implementation of its minaret within the plan, there would not be a congregational area for individuals of Islamic faith in Marrakech, Morocco to devote their time, and communal efforts to their religion. Furthermore, there would also not be a structure to identify the sociopolitical dominance, cultural history, and power of Islamic faith within the city. 

The minaret of the Kutubiyya Mosque establishes itself as an architectural facet responsible for communal gathering involving the Islamic faith for the people of Marrakech, Morocco. Utilized for the main purpose of calling the prayer, it allows for groups of people to respond to the call and gather for prayer. Prior to the existence of the architectural structure of a minaret attached to a mosque, the call to prayer (adhan) was chanted from city walls, and even the rooftops of mosques.[15] Without some sort of indication that the prayer is to begin, there is no guidance for the community to gather. Therefore, the minaret provides an indication, similar in functionality to that of a clock in our daily lives or a bell on a church, sounding when the prayer is to begin. The guidance allows for religious practices to follow through and strengthen communities of Islamic faith by providing a place to pray and practice faith with consistency, and a community of familiar faces. Religion, more specifically Islamic faith, and its community-driven practices such as prayer at the mosque, provide the community with an outlet to find greater purpose and intentionality. 

Bibliography:

Bloom, Jonathan. The Minaret. Edinburgh, Scotland: Edinburgh University Press, 2013. 

Fromherz, Allen James. “5 The Almohads: Empire of the Western Mediterranean.” In The Near West: Medieval                   North Africa, Latin Europe and the Mediterranean in the Second Axial Age, 145–93. Edinburgh, Scotland: Edinburgh University Press, 2016. http://www.jstor.org/stable/10.3366/j.ctt1bh2j9j.10. 

Hillenbrand, Robert. “III The Minaret.” In Islamic Architecture: Form, Function and Meaning, 129–72. Edinburgh, Scotland: Edinburgh University Press, 1994. http://www.jstor.org/stable/10.3366/j.ctvxcrfnt.10. 

Miller, David. “Majorities and Minarets: Religious Freedom and Public Space.” British Journal of Political Science, Journal article. British Journal of Political Science 46.2/46, 2 (April 2016):437-456.

O’Kane, Bernard. “The Rise of the Minaret.” In Studies in Arab Architecture, 493–514. Edinburgh University Press, 2021. http://www.jstor.org/stable/10.3366/j.ctv27zdjtp.21. 

Gottheil, Richard J.H. “The Origin and History of the Minaret.” Journal of the American Oriental Society 30, no. 2 (1910): 132–54. https://doi.org/10.2307/3087601. 

Stockstill, Abbey. “A Tale of Two Mosques: Marrakesh’s Masjid Al-Jami Al-Kutubiyya.” Muqarnas 35 (2018): 65–82. https://www.jstor.org/stable/26742190. 

Ürey, Özgür. “Transformation of Minarets in Contemporary Mosque Architecture in Turkey.” International Journal of Science Culture and Sport 1 (4): 95-107.