Gendered Space in Mosque: Ameena Hamza.K.V

GENDERED SPACE IN MOSQUE
STUDY OF MOSQUES IN MALABAR REGION

NINTH SEMESTER
B. ARCH DISSERTATION
Submitted by
AMEENA HAMZA.K.V.
DEPARTMENT OF ARCHITECTURE
COLLEGE OF ENGINEERING TRIVANDRUM

THIRUVANANTHAPURAM
NOVEMBER - 2016
DEPARTMENT OF ARCHITECTURE

THIRUVANANTHAPURAM
CERTIFICATE
This is to certify that this Dissertation titled GENDERED SPACE IN MOSQUE: STUDY OF
MOSQUES IN MALABAR REGION is a bonafide record of the Dissertation presented by
AMEENA HAMZA.K.V, under our guidance towards partial fulfilment of the requirements
for the award of Bachelors Degree in Architecture of University of Kerala, during the
year 2016-17.
GUIDE
Prof.Aju R
ASSOCIATE PROFESSOR
DEPT. OF ARCHITECTURE
THIRUVANANTHAPURAM
EXAMINER
1.
HEAD OF THE DEPARTMENT

Prof. RAJASREE S.
ASSISTANT PROFESSOR AND HEAD

THIRUVANANTHAPURAM
DISSERTATION CO-ORDINATOR
Ar. LAKSHMI
ASSISTANT PROFESSOR
2.
THIRUVANANTHAPURAM
DECLARATION
I hereby declare that the Dissertation titled GENDERED SPACE IN MOSQUE:
STUDY OF MOSQUES IN MALABAR REGION was carried out by me during
the year 2016 in partial fulfilment of the requirement for the award of the
degree of Bachelor of Architecture of the University of Kerala. This
dissertation is my own effort and has not been submitted to any other
University.
Thiruvananthapuram
November 2016
AMEENA HAMZA.K.V.
ACKNOWLEDGEMENT
I would like to express my gratitude to my guide, Ar. Aju .R, Assistant Professor,
Department of Architecture, College of Engineering Trvandrum, for his meticulous

guidance and the efforts he put in to make this paper happen
I take this opportunity to thank Ar. Lakshmi. A, Dissertation coordinator, Department of

Architecture, for her valuable support throughout the dissertation.
With great pleasure, I would like to express my heartfelt gratitude to Prof. Rajasree S.,
Head of the Department, Department of Architecture, for providing the necessary facilities
to carry out the project.
I thank my family and friends for their support and guidance.

My deepest thanks to Lord Almighty for giving me strength throughout my life.
ABSTRACT
Muslim women participation in masjid, a place where the community congregates interacts and
a place for education, is allowed but non-compulsory in Islam. In Kerala, women as part of the
community frequented the mosque for different activities at a daily basis. Therefore, their
presence and needs should form an integral part of the mosque space planning and design
provisions. However, the design of mosque is frequently gender insensitive as there is no definite
guideline on space provision for women. This is to examines the issues on space planning of
masjid in relation to the requirements for women.
The influence of Indo Islamic architecture caused to replace sloping roofs with
flat roofs, this caused the disappearance of verandas, porticos, ante chamber which were
influence of traditional mosque architecture in Kerala.
In earlier mosques, the prayer hall generally used by men, due to the changes in
ideologies and expansion of Mujahidin Jamaath concepts. In late 19th century, women were
allowed in mosques. Hence a separate entrance, ablution area, prayer hall was introduced within
the mosque.
The study is to understand the social impacts and the changes within the mosque
till now. It helps to identify the gendered spaces and changes that are being implemented within
the mosque architecture in Malabar region. To investigate how spaces and requirements for
women in the mosques are derived from the original sources of Islam (Quran and Hadith).
Analysis of changes in layout of mosque design throughout the period of 7th
century AD to 20th century and to study how gendered spaces has been provided in mosques of
Malabar region. It will provide information on trends of planning and design in traditional and
contemporary masjid of Malabar region.
And keeping me alive through all
Department of Architecture | College of Engineering, Trivandrum
Contents
1.
SYNOPSIS ....................................................................................................................... 5
1.1 INTRODUCTION .......................................................................................................... 5
1.2 AIM ............................................................................................................................... 5

1.3 OBJECTIVES ................................................................................................................ 5
1.4 SCOPE ........................................................................................................................... 5
1.5 LIMITATION ................................................................................................................ 6

2.
1.6 METHODOLOGY ......................................................................................................... 6

DEFINITION OF MOSQUE ............................................................................................ 9
2.1 THE MAIN FEATURES OF A MOSQUE ..................................................................... 9

2.2 MOSQUE AS A COMMUNITY CENTRE .................................................................. 13
2.3 HISTORY AND RELIGIOUS ASPECTS .................................................................... 13

2.4 WOMEN AND THE MASJID IN QURAN AND HADITH ....................................... 16
3.
2.5 WOMEN AND SPATIAL DIVISIONS ........................................................................ 16

THE NEED FOR SPACE REQUIREMENT FOR WOMEN IN KERALA CONTEXT . 19
3.1 TRADITIONAL MOSQUE OF KERALA (VERNACULAR MOSQUE) .................... 19

3.2 CHANGE IN SOCIAL CHARACTER ......................................................................... 20
4.
3.3 SPACE REQUIREMENT FOR WOMEN .................................................................... 21
CASE STUDY................................................................................................................ 25
4.1 CASE STUDY 1: MISHKAL MOSQUE ...................................................................... 25
4.2 CASE STUDY 2: PATTALAM MOSQUE .................................................................. 27

4.3 CASE STUDY 3: MUDHEERUL MOSQUE ............................................................... 29
4.4
4.5
LITERARTURE CASE STUDY 4: AL WARQA MOSQUE................................... 31
LITERARTURE CASE STUDY 5: YESIL VADI MOSQUE .................................. 33
4.6 COMPARISON BETWEEN MOSQUES ..................................................................... 35
5. INFERENCE ..................................................................................................................... 39
5.1 DESIGN CONSIDERATIONS WITH WOMENS PRESENCE .................................. 39

5.2 WOMENS NEEDS IN MASJID DESIGN .................................................................. 40
5.2.a. Spiritual and societal obligations ............................................................................... 40
6.
5.2.b. Physical and architectural obligations ....................................................................... 40
CONCLUSION .............................................................................................................. 43
REFERENCES ...................................................................................................................... 45
Department of Architecture, College of Engineering, Trivandrum
LIST OF ILLUSTRATIONS
Figure 1 The Star and Crescent Moon .................................................................................... 10
Figure 2 The Domed Roof ..................................................................................................... 10
Figure 3 The Minaret ............................................................................................................. 10
Figure 4 The Prayer Hall ........................................................................................................ 11

Figure 5 Women's Worship Area ........................................................................................... 11
Figure 6 Washing Facilities.................................................................................................... 11

Figure 7 Carpeting ................................................................................................................. 11
Figure 8 The Qibla Wall ........................................................................................................ 12
Figure 9 The Mihrab .............................................................................................................. 12

Figure 10 The Minbar ............................................................................................................ 12
Figure 11 The Shoe Rack ....................................................................................................... 12

Figure 12 Map of Kerala ........................................................................................................ 19
Figure 13 Mishkal mosque ..................................................................................................... 26

Figure 14 Plan of Mishkal mosque ......................................................................................... 27
Figure 15 Pattalam mosque .................................................................................................... 28

Figure 16 Plan of Pattalam mosque ........................................................................................ 29
Figure 17 Mudheerul mosque ................................................................................................. 30
Figure 18 Plan of Mudheerul mosque..................................................................................... 31
Figure 19 Al Warqaa Mosque ............................................................................................... 32
Figure 20 Plan and srction of Al Warqaa Mosque ................................................................. 33
Figure 21 Yesil vadi mosque .................................................................................................. 34

Figure 22 Plan and section of Yesil vadi mosque ................................................................... 35
Figure 23 Sketches of women prayer area in planning level ................................................... 44
LIST OF TABLE
Table 1 Comparison between mosques .................................................................................. 35
STRUCTURE OF THE REPORT

1. SYNOPSIS
The first chapter details out the relevance of the study. A brief introduction is given to
the concepts of women and the spatial aspects of a mosque, with respect to the mosques
in Malabar region of Kerala. The chapter also highlights the aims, objectives, scope and
limitations of the research within which the work has been structured. Finally, a
methodology of the entire study is also included
2. LITERATURE REVIEW- MOSQUE AND RELIGIOUS ASPECTS
The second chapter deals with the literature study. This includes the history and religious
aspects of mosque with respect to women. It also addresses the right of women to access
mosque complex.
3. ESTABLISHING THE NEED FOR SPACE REQUIREMENT FOR

WOMEN IN KERALA CONTEXT
This chapter addresses the traditional mosque structure and planning of mosque along
with the change in social conditions in the selected Malabar region. It also establishes the
spiritual and societal obligations along with physical and architectural obligations.
4. CASE STUDIES
Case studies including mosques from different time periods along with foreign literature
case studies for identifying spatial provision for women.
5. INFERENCE
The inference derived from case studies and literature review leads to the design
considerations with womens presence in mosque.
6. CONCLUSION
Conclusion is drawn from the case studies on the spatial considerations while designing
a mosque in Kerala context with respect to the womens presence.
2 | GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION
GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION| 3
I. CHAPTER 1
1. SYNOPSIS
1.1 INTRODUCTION
Muslim women participation in masjid, a place where the community congregates
interacts and a place for education, is allowed but non-compulsory in Islam. In Kerala, women
as part of the community frequented the masjid for different activities at a daily basis. Therefore,
their presence and needs should form an integral part of the masjid space planning and design
provisions. However, from observations and personal experience, the design of masjids is
frequently gender insensitive as there is no definite guideline on space provision for women. This
paper examines the issues on space planning of masjid in relation to the requirements for women.
Data collected are analysed through comparative method to derive trends on planning and design
on selected traditional and contemporary masjid in Kerala. Findings indicate that in general the
design of the masjid is gender insensitive towards women such as obscured access; temporal
nature of prayer space; location of ablution area away from the prayer area; and inaccessibility
for the disable and elderly women.
1.2 AIM
To study the evolution of spatial organization and provision of gendered spaces within
the mosque complexes of present Malabar area from 7th century AD to 20th century AD.
1.3 OBJECTIVES
To study the evolution of spatial configuration and planning within the mosques.
To identify the spatial considerations to be incorporated while designing a mosque.
To study the context and social setting which influence the changes.
1.4 SCOPE
The study helps to understand how spaces and requirements for women in the mosques
It gives an idea how gendered spaces has been provided in mosques of Malabar region
are derived from the original sources of Islam (Quran and Hadith).
and the changes in layout of mosque design throughout the period of 7th century AD to
20th century.
1.5 LIMITATION
The study is limited to mosques within five kilometres distance from each other. The
practical limitations of time limit the study in Malabar region.
1.6 METHODOLOGY
The following flowchart shows the methodology followed for the study
II. CHAPTER 2
2. DEFINITION OF MOSQUE
The mosque is a space characterized by its spatial provision that can accommodate
congregation with a specific direction to the qibla (the direction that Muslims face when engaged
in ritual prayer) in Makkah (Mecca) including provisions for ablution, call for prayers, sermons,
meetings, discussions, learning and governance.
A place where congregational daily prayers
are performed at specific times five times a day, performed every Friday and at specific times of
the year. Mosque is a not just a religious centre for congregational prayers but also a community
centre
2.1 THE MAIN FEATURES OF A MOSQUE

All mosques are aligned towards Mecca, which from Cairo means towards the southeast.
Larger mosques will have a courtyard (sahn) in the centre of which there may be a fountain for
pre-prayer ablutions, with the covered prayer hall at the Mecca-facing end. In mosques with a
courtyard, the prayer hall is also sometimes called the liwan, which more generally means a
covered area off an open yard.
Inside the prayer hall, the qibla (Mecca-facing) wall is marked by a niche called the mihrab,
usually beautifully decorated. The mihrab is not religiously significant in itself: it merely marks
the direction of prayer. Usually placed next to it is a wooden pulpit called the minbar, from which
the imam (not a priest, but the person who leads the service and looks after the mosque, like a
Protestant pastor) reads the Friday sermon.
The most striking feature of most mosques is the minaret, from which the call to prayer is issued.
Nowadays, loudspeakers are used, but at one time the muezzin (the man who makes the call,
sometimes the mosques imam) would have climbed the minaret five times a day and bellowed
it out without any artificial aid.
The Star and Crescent Moon
Figure 1 The Star and Crescent Moon
The Star and Crescent Moon is the main symbol of

Islam. Often it is the only external indication that a
building is a mosque where the Mosque is converted
rather than purpose built. The five pointed star
represents the five pillars of Islam which are the five
basic duties that all Muslims must perform. The moon
is symbolic of the guiding light of Allah.
Source:
http://islam.about.com/mosques/architectureparts.ht
The Domed Roof
Figure 2 The Domed Roof
Source:
The domed roof has two main functions. It is

positioned over the prayer hall and allows air to
circulate around the room. This is important in
Muslim countries which are usually very hot. Its
second function is to amplify the voice of the imam
so he can be heard clearly by the congregation. The
domed roof is also said to symbolise the heaven
reminding worshippers of Allah's creation and power.
The Minaret
This is a tower on the Mosque. Traditionally the

Muezzin would have climbed to the top of the minaret
to call the adhan the call to prayer. It is more
common now for recordings to be used.
Figure 3 The Minaret
Source:
THE INTERNAL FEATURES

The Prayer Hall
Figure 4 The Prayer Hall
Source:
This is the most important part of a mosque as it is

where congregational prayers take place. There is
very little decoration in the prayer hall because of the
sin of shirk. This is associating anything with Allah.
There may be pictures of Arabic calligraphy. Most
notable about the prayer hall is that there is very little
furniture and no seats. This is because the worshipers
need room to perform the ritual prayer and prostrate
themselves
Women's Worship Area
Men and women are not allowed to worship together

in the same room. This is to avoid distraction and
ensure that the mind of the worshiper is on Allah
alone. As women are not obliged to attend mosque
like men are the womens worship area is usually
smaller.
Figure 5 Women's Worship Area
Source:
Washing Facilities
All Muslims must perform the ritual wash of Wudu

before praying. In mosques there are special washing
facilities for Muslims to perform this wash. This is
done out of respect for Allah and to keep the prayer
hall clean as Muslims cannot prostrate themselves on
a dirty floor.
Figure 6 Washing Facilities
Source:
Carpeting
Figure 7 Carpeting
The prayer hall is carpeted so it is comfortable to

pray on. Many mosques have carpets that are made
to look like lots of different prayer mats. Some
Muslims will have their own prayer mat. Some
prayer mats have a compass to show the correct
direction of prayertowards Makkah.
Source:
The Qibla Wall
The wall at the front of the mosque which the

worshippers face is known as the Qibla wall. By
facing the Qibla wall a Muslim knows they are
facing Makkah. The Qibla wall will have a mihrab
in it.
Figure 8 The Qibla Wall
Source:
The Mihrab
This is an alcove in the Qibla wall which shows

worshipers the direction of Makkah. It also
amplifies the voice of the imam as he leads the
prayers.
Figure 9 The Mihrab
Source:
The Minbar
This is the only piece of required furniture in the

mosque. It is a set of at least three steps which
raises the imam or the person delivering the Friday
sermon (Khutbah). The minbar allows the imam to
be seen and heard.
Figure 10 The Minbar
Source:
The Shoe Rack
All Muslims and visitors to mosques must remove

their shoes in the main hallway before they enter
the prayer hall. Shoes are placed on the shoe rack
Figure 11 The Shoe Rack
Source:
2.2 MOSQUE AS A COMMUNITY CENTRE

It is common for women to join religious classes and talks in mosques. Hence, there is
a need for prayer areas for women to perform their daily prayers whether at the mosque, place of
work, leisure or on a journey. The mosque is also a place where the community congregates and
interacts and a place for education. Women and children, as part of the community are important
users of the mosque and should form an integral part of the mosque space planning and design
provisions.
2.3 HISTORY AND RELIGIOUS ASPECTS
The masjid or mosque is a not just a religious centre for congregational prayers but a
community centre in all its essence. Although a masjid per se is only the space for congregation
anywhere on earth, it is physically been expressed through the original design of the prophets
masjid in Madina, Saudi Arabia. The masjid is a space characterised by its spatial provision
that can accommodate congregation with a specific direction to the qibla (the direction that
Muslims face when engaged in ritual prayer) in Makkah (Mecca) including provisions for
ablution, call for prayers, sermons, meetings, discussions, learning and governance.
Congregational daily prayers are performed at specific times five times a day. Congregational
prayers are performed every Friday and at specific times of the year. Men are encouraged to
perform their prayers together in the masjid. On the other hand, women are not required or asked
to perform the five daily prayers in the masjid. Unlike men, it is better for women to pray in the
privacy of her house as indicated by the following hadith:
"A womans prayer in her house is better than in her courtyard, and her prayer in her own room
is better than her prayer in the rest of the house (Narrated by Abu Dawud)
The hadith indicated that the congregational prayer in the masjid is not obligatory for women as
it is only obligatory for men. However, if the women do undertake to pray in the masjid they
will be rewarded in equal measure as men provided that there should not be a risk of attraction.
In this case, women must avoid mixing with men in the masjid, avoid from wearing perfume,
and wear their hijab (coverings) properly to avoid fitnah (being framed unjustly). Women
participation at masjid is non-compulsory in Islam as home is still better for women, as narrated
in the hadith, however, they are permitted to attend the masjid as reflected in many hadiths,
among others are as follows;

Do not prevent your women from (going to) the mosques, though their houses are best for them.
(Narrated by Abu Dawud) "If your women ask permission to go to the mosque at night, allow
them" (Narrated by Al- Bukhari)
"When the wife of one of you asks about going to the mosque, do not stop her." (Narrated by
Al- Bukhari)
If any among your women asks permission to go to the mosque, don't stop her from going.
(Narrated by Al-Bukhari)
The permissibility that has no boundary for women is strengthened when Allah says in the Holy
Qur'an:
"The Believers, men and women, are protectors one of another: they enjoin what is just, and
forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and
His apostle. On them will Allah pour His mercy: for Allah is Exalted in Power, Wise."
Taubah 9:71)
(at-
The hadiths and verse above, clearly indicates that women are permissible to go to the masjid
upon meeting certain conditions as believing women should and therefore it is imperative that
the masjid is more women friendly with proper spaces and access. There are already criteria
stated in the traditions of the Prophets or hadiths that accounts for a women friendly masjid. At
the time of the Prophet Muhammad (pbuh), women occupied the back rows behind men. They
could be seen and heard by the rest of the congregation. At that time, the Prophets masjid is
quite small and had an open plan. The Prophet (pbuh) said:
The best of the rows for the men are the front rows and the worst of them are the last ones, and
the best of the rows for the women are the last ones and the worst of them are the first ones.
The Prophet used to encourage women to witness Eid Prayer (the prayer at annual celebrations
such as at the end of Ramadan). The hadith was repetitively mentioned in the collections of Ibn
Abbas as follows:
"The
Prophet would take his wives and
(Narrated by Ibn Majah and Al-Baihaqi)
daughters to the two
Eid
Prayers"

Women did not only perform prayers in the masjid but other activities as even during the Prophet
Muhammads time, he not only allowed women to go for prayers but encouraged them to go to
public religious teaching circles. The discussion and the hadiths so far have indicated that women
have always been users of masjid. Therefore, as part of its users, the design of masjid should take
into consideration the needs of the women such as segregation and privacy to allow women the
comfort and convenience of using it.
Masjid has been the centre for tradition and modern neighbourhood in the cities, used actively
on a daily basis by both men and women. External influences during colonization and the coming
of Muslim traders from other parts of the world resulted in a more complex masjid designs. Each
masjid has its own style and hierarchy in terms of size and congregation with spaces for men
and women. Present masjids have evolved from the simple and modest structure to lofty outlook
depending on the availability of funds and the aesthetic expression of the time and place.
Women who had made their mark alongside men in the quest for knowledge and thus attending
masjid from youth become a second nature. As children, they grew up going to the masjid
together with their male counterpart, familiar with their community masjid. The use of masjid by
women increases with higher education and for economic reasons as more women goes into the
workforce. Thus women travelling and attending events outside home is common. The
realization of the need to improve ones knowledge on Islam has also resulted in the role of
masjid become more important. It is common for women to join religious classes and talks in
masjid. Hence, there is a need for prayer areas for women to perform their daily prayers whether
at the masjid, place of work, leisure or on a journey. The masjid is also a place where the
community congregates and interacts and a place for education. Women and children, as part of
the community are important users of the masjid and should form an integral part of the masjid
space planning and design provisions.
The presence of women in masjid requires design consideration of masjid to provide comfort,
convenience and privacy for women. The provision of access for women, prayer area, ablution
area, toilet and circulation which connects the spaces should be carefully considered during the
design process. The clarity of womens circulation and the upkeep of hijab (modesty) from
ablution to prayer space are needed to maintain privacy for women. However, visits to masjids
and observation indicate that there is no specific provision and design of spaces for women in
the masjid. Provision of spaces for women, access for women, prayer areas and ablution differs
between masjid and frequently gender insensitive.
2.4 WOMEN AND THE MASJID IN QURAN AND HADITH
The masjid is a place for spiritual growth and development for all Muslims, and should
be equally accessible for both genders. Both men and women, the Quran stresses, have the
obligation to develop themselves morally and spiritually, and to fulfill their social
responsibilities. The masjid is, and has always been, the centre of moral and spiritual learning
and growth. Likewise, the masjid is a public place for discussing issues of concern to Muslims,
and to respond to challenges facing the Muslim community.
2.5 WOMEN AND SPATIAL DIVISIONS
Within the Masjid, prayer hall, women are customarily spatially separated from male
worshippers. The separation can be a physical barrier in the form of a wall, curtain or partition
or simply the seating arrangement.
The original Prophets Mosque in Medina featured one open space for men and women
to worship together, men formed the first row behind the Prophet, then children and then women.
It has been informally explained to me that it would be inappropriate for men to sit behind women
as they kneel in prayer because it allows males to view a ladies derriere. The spatial separation
has evolved to take many forms based on the culture of the area.
In Egypt a curtain or screen delineates the space for female worshippers, in which they cannot
be seen while they are praying; however, women are allowed to freely circulate around the main
spaces to reach their destination. Turkish customs continue to require women to sit in the rear of
the prayer space. Within the courtyard of the University of Tehran women sit to the right, and
men to the left, separated by a circulation aisle. Mezzanines dedicated for the use of women are
a spatial technique utilized in many Islamic cultures and are featured in Mosques
III. CHAPTER 3
3. THE NEED FOR SPACE REQUIREMENT FOR WOMEN

IN KERALA CONTEXT
Malabar District, a part of the ancient Malabar (or
Malabar Coast) was a part of the British East India

Company-controlled state. It included the northern half
of the state of Kerala and some coastal regions of
present-day Karnataka. The area is predominantly

Hindu, but the majority of Kerala's Muslim population
(Mappila) also live in this area, as well as a sizable
ancient Christian population. Kozhikode is considered

as the capital of Malabar. During the British rule,
Malabar's chief importance lay in producing pepper.
The area was divided into two categories as North and
South. North Malabar comprises present Kasaragod and
Kannur Districts, Mananthavady Taluk of Wayanad
District and Vadakara and Koyilandy Taluks of
Figure 12 Area of Study- Map of Kerala

Source: en.wikipedia.org
Kozhikode District. Left-over area is South Malabar. The Hindus forms largest religious group,
followed by Muslims and Christians. Hindus form the majority at 57.7% of the population with
315807 members. Muslims form 37.6% of the population with 207298 members.
3.1 TRADITIONAL MOSQUE OF KERALA (VERNACULAR MOSQUE)
The population in The traditional mosques in Kerala are different from those in the
imperial and provincial Indo- Islamic architecture. In Kerala built form of the mosque derived
enough from local domestic building traditions. In traditional dwellings like Nalakettus, the
concerns of torrential rain and the need for the ventilation found expression in remarkable roof
and wall elements, executed in abundantly available timber.
In Kerala, the temple, churches and the Mosque (palli) take from the local architecture
evolved from local climate, materials. The mosque was constructed under the guidance of
religious leaders whose requirements were functional and simple, using the model of existing
places of worship. A traditional mosque in Malabar comprises of rectangular prayer hall with a
mihrab on the western wall (qibla) and enclosed verandah on the sides that serve as spill over
space. A front verandah facing the street becomes a space that often leads to a front hall preceding

the main prayer hall. An ablution tank accommodated on one side. The entire structure is raised
on a high plinth/ base, similar to the adhisthana of a temple. The structural system for the hall is
of timber posts, beams, and brackets and often the columns are square or octagonal as in the
temple mandapa pillar.
The influence of IndoIslamic architecture caused to replace sloping roofs with flat roofs,
this caused the disappearance of verandahs, porticos, ante chamber which were influence of
traditional mosque architecture in Kerala.
In
earlier mosques, the prayer hall generally used by men, due to the changes in
ideologies and expansion of Mujahidin Jamaath concepts .In late 19th century ,women were
allowed in mosques. Hence a separate entrance, ablution area, prayer hall was introduced within
the mosque.
The study is to understand the social impacts and the changes within the mosque till now.
It helps to identify the gendered spaces and changes that are being implemented within the
mosque architecture in Kerala.
3.2 CHANGE IN SOCIAL CHARACTER

Islam is a way of life and very much intrinsic into the culture from birth till death. Mosque
has been the centre for traditional Islamic community in Malabar.
Nowadays women attend mosques during the month of Ramadan and Eid. Women did
not only perform prayers in the masjid but other activities which include public religious teaching
circles. The realization of the need to improve ones knowledge on Islam has also resulted in the
role of mosque become more important.
The use of mosque by women increased with higher education and for economic reasons
as more women goes into the workforce. Thus women travelling and attending events outside
home is common. Women traveling or working away from home and unable to get back home
in time for prayers. And also the amount of people teaching or attending beneficial activities such
as classes on Quran reading, compulsory practices of the Muslim daily lives, counselling,
parenting, charitable events.
3.3 SPACE REQUIREMENT FOR WOMEN
At the time of the Prophet Muhammad (pbuh) he did not make or ask his companions to
have a curtain or wall between the lines of men and women. Based on this, it is not required to
have a partition, neither of temporary nor of permanent nature, between men and women in the
masjid. However, it is very important to understand and note that Muslim women who come to
public gatherings must be in proper Islamic dress. There are partitions and walls between man
and women space in the present masjid even though these are not required.
Partitions were introduced inside the masjid later in Islamic history to keep the sanctity
of the masjid. The needs to have the partition evolve due to the culture where women, due to
non-continuity of traditions of covering oneself, especially in the current century, began coming
to the masjid without covering their awra properly and thus have to be hidden to prevent
distraction for the man.
The provision of the partition is further strengthened to provide privacy and comfort to
the women who want to relax; lay down for some time; breast feed their babies; or take off their
niqab or even hijab (outside of prayer) in a hot day. When women needs to convey to the
congregation, or attend lessons in which their personal attendance in the main hall is required, or
for whatever reason, they are allowed to be in the main hall with the men while observing
propriety and full hijab.
IV. CHAPTER 4
4. CASE STUDY
The aim of this study is to analyse the spatial provision for women space in mosque.
4.1 CASE STUDY 1: MISHKAL MOSQUE
Figure 13
Source: author
Mishkal mosque is a 600-year-old mosque located in Kuttichira constructed by Nakhuda
Mithkal. The structure is set on a stone plinth in the form of four steps which ran around the
building.
Site can be accessed from all four sides of which the west side entrance is blocked. The mosque
doesnt have a Maqbara attached to it. The upper stories of the four storied structure were initially
used as Dars.
At the eastern side, the mosque was originally entered through a narrow portico with a row of
columns in front, all still preserved but has been incorporated with new entrance hall and covered
with modern facing.
Under the portico, five rectangular doors lead to the ante-chamber. The upper structure is entered
from the staircase at the north-west corner of the ante chamber. The first floor is used for
occasional gathering and public discussions.
Ground Floor Plan
First Floor Plan
Second Floor Plan
Figure 14
Source: author
Womens space is not provided due to the traditional and
historic importance of the mosque. Though the building
premises are open to women, entry to mosque is restricted
to men alone.
The women will not enter the prayer hall but will enter
within the general circulation of the masjid or stays just

outside the prayer hall.
Ground floor alone is used for daily prayer purposes, rest of
the existing spaces are used while there is an social

gathering such as Eid and bakrid.
Third Floor Plan
4.2 CASE STUDY 2: PATTALAM MOSQUE
Figure 15
Source: author
Pattalam mosque is a 100 years old mosque located in Calicut city built by Tipu sultan
for his soldiers during the war in Malabar. The present cylindrical mosque with the minar and
dome is reconstructed around 50 years ago under the influence of indo Islamic architecture.
The site is accessed from the Manachira road in its north east corner, a special entrance for
women towards the north side is provided. The mosque is built on a low plinth to which we
directly enter. It has an ablution area from where you directly enter into the main prayer hall.
There is no ante chamber or portico. The mosque is four stories with the replica of ground floor.
Only by the mid-20th century women were allowed in the mosques. It was then the mosque was
renovated to add a separate entrance, ablution area and separate prayer area for women. This
prayer area for women is segment of circular first floor which is accessed through a separate
staircase outside the structure.
Ground Floor Plan
First Floor Plan
Second Floor Plan
Third Floor Plan
Figure 16
Source: author
The masjid has outgrown its original size due to the large number of users. Womens space
is later on added feature to the mosque. Due to which provision of ablution area is not close
to the prayer space.
Men are provided with main entry and women has side entrance with no distinct feature.
Women space with foldable partition for flexibility of use and viewed from the mans prayer
space.
Space for physically challenged people are provided on the ground floor itself.
Access to womens prayer area is provided through separate staircase from that of the men.
It provides distinct circulation.
The location of ablution is not adjoining to the main women area
Women started to attend mosques during the month of Ramadan and Eid. The amount of
people teaching or attending beneficial activities such as classes on Quran reading, etc.
increased
4.3 CASE STUDY 3: MUDHEERUL MOSQUE
Figure 17
Source: author
Mudheerul mosque was built on 2004 for providing facilities for praying and learning. It
is right in front of the Kozhikode beach and it is highly used by the nearby settlement as a
community gathering space and by the users of beach right in front.
One third part of space is provided for the female with separate entrance for women
leading to womens ablution area and to the prayer area. First floor is used as madrasa, where the
religious teaching and learning takes place.
The payer area for women is provided right behind the main prayer area with partial visual
separation. Each mens and womens prayer area is provided with separate staircase for accessing
the first floor.
Figure 18
Source: author
Ground Floor Plan
First Floor Plan
The mosque being right infront of the Kozhikode beach, One third of the total space is given
for the women, considering the location of mosque and the additional functions provided
with in. Such as madrasa and occasional religious events and classes.
Entry for men from the main road while women are provided with side entry from cut road.
Proper segregated space for men and women.
Separate entrance for women is provided as womens area is located behind the mens
prayer area.
Womens ablution area though next to the prayer space, it is open to the outside with no
privacy. And can be easily seen by the men.
The use of mosque by women increased with higher education and for economic reasons as
they go into the workforce. Thus women travelling and attending events outside home is
common.
4.4 LITERARTURE CASE STUDY 4: AL WARQA MOSQUE
Architects | ibda design
Location | Dubai - United Arab Emirates
Figure 19
Source:www.archdaily.com/alwarqaa-mosque-ibda-design/
Area | 1400.0 sq.m
Project Year | 2016

Ibdas integration of this concept in Al Warqaa Mosque can be seen in the seamless
transition into the space from the outside; with no boundary wall defining the premises of the
mosque, worshippers can enter the mosque from three different sides of the riwaq (hallway)
surrounding the prayer hall. This increased accessibility creates an oasis-like effect that
emphasizes the notion of the mosque as a communal space. Defining access into the haram (holy
space) through the sahn (courtyard) is designed to create a spatial shift that gradually takes
worshippers from the busy street environment to the serene space of worship through a series of
playful and inviting arches. The sahn also serves the functional purpose of allowing more space
for people to pray during Friday prayers or other high traffic seasons such as the holy month of
Ramadan and the two Eids.
Ground Floor Plan
Section
First Floor Plan
Figure 20
Source: http://www.archdaily.com/787633/alwarqaa-mosque-ibda-design (edited by author)
"Al Warqa'a Mosque echoes the spatial simplicity of Prophet Muhammad's seventh-
The courtyard links with the main hall and is used as an overspill area during Friday
century house in Medina, which is considered the first mosque in history,"

prayers, or peak times during Ramadan and Eid.
A separate entrance for women is located in one of the building's four corners and leads
directly to a separate mezzanine prayer room above the main hall. Womens space is
located at the first floor. Direct access to womens praying hall from ablution area.
Challenging the usual segregation of womens prayer hall in other mosques, the bridge
structure insures the presence of the women at the heart of haram during congregational
prayer.
Properly segregated spaces for both men and women is provided along with ablution
area and rest rooms next to their prayer area.
4.5 LITERARTURE CASE STUDY 5: YESIL VADI MOSQUE
Figure 21
Source:http://www.earchitect.co.uk/istanbul
/yesil-vadi-mosque
Architect | MAM Architecture Research Center

Location | Istanbul, Turkey
Built in January 2010
Mosque formed in the context of social gathering` is made up of 350-person prayer area,
250 person meeting hall, library, social activity units, courtyard and square forms a social
complex.
Main structure of the mosque is placed on a water surface covering half of the site. This
positioning isolates the building from the environment functionally and symbolically. A 2.5 m
thick spherical piece subtracted from half of the hemisphere forms gathering-place, emptying a
section sphere forms the last prayers area, subtraction of a vertical piece forms the cap stone gate
and entrance, subtraction of shell like piece mihrab (a niche in the wall of a mosque that indicates
the qibla)
Section
Shared entrance for men and
Womens prayer space provided on
Figure 22
women to the mosque premises.
the first floor which is visually

connected to the main prayer area.
Both ablution area and rest area is
provided at the basement floor,

which is away from the prayer area.
Source:http://www.e-architect.co.uk/istanbul/yesil-vadi-mosque
(edited by autor)
And thus creating difficulties in
retaining the purity of wudu.
Prayer space provided limiting the

visual connectivity from the mens
to womens prayer area.
4.6 COMPARISON BETWEEN MOSQUES
Table 1
Source: author
V. CHAPTER 5
5. INFERENCE
Spaces provided for women prayer space are both within the main prayer hall and partitioned
by either curtain, or screen; and in some a permanent space above the main hall especially for
Jumaat or Friday prayers
Women are provided with own ablution area but mostly away from prayer area or even outside
the main building.
Accessibility to womens area is generally obscured from the main entrance
The prayer spaces for women in temporal or permanent form on either the left or right bottom
side of the prayer hall alongside the mens prayer row, or behind the mens row, or permanently
elevated to another space above with separate access is distinctively
Ablution area are located away from the womens prayer area; and accessibility for the elderly
women, although a priority, not many masjids provide the necessary access ramps or ease of
taking ablution.
5.1 DESIGN CONSIDERATIONS WITH WOMENS PRESENCE

The presence of women in mosque requires design consideration to provide comfort,
convenience and privacy for women.
The provision of access for women to prayer area, ablution area, toilet and circulation which
connects the spaces should be carefully considered during the design process.
The clarity of womens circulation and ablution area to prayer space are needed to maintain
privacy for women.
Design requirement at womens convenience in all the process from external entrance, through
ablution to prayer hall and back (space, orientation, adjacencies and circulation)
Security and safety requirement of their self, their children and belongings should be taken to
consideration.
Aids to physical disabilities and aging (barrier free).
5.2 WOMENS NEEDS IN MASJID DESIGN
Understanding the needs of women in masjid, the stakeholders of masjid are obliged to provide
the various necessities that considers women and children as high importance in masjid designs.
Review of literature indicates that there are many womens needs in relation to the masjid which
should be considered in the process of designing a masjid, among others are as follows:
5.2.a. Spiritual and societal obligations
i. A place for respite for women who are traveling or working away from home and unable to get
back home in time for prayers
ii. Teaching or attending beneficial activities such as classes on Quran reading, compulsory
practices of the Muslim daily lives, counselling, parenting, charitable events and the cleansing of
the deceased; (adjacencies and proximity)
iii. Congregational prayers for daily and specific events of the Muslim festivities (flexibility)
iv. Marriage events (multifunctional)
v. Companionship and support in time of need
5.2.b. Physical and architectural obligations
i. Physiological difference to Man in terms of anthropometry and ergonomics (sizes)

ii. Preserving the modesty of women in the masjid from external entrance, through ablution to
prayer hall and back (space, orientation, adjacencies and circulation)
iii. Preserving modesty of women in all the process of receiving the decease, cleanse and in
preparation for deceased prayer (space, orientation, adjacencies and circulation)

iv. Security and safety requirement of their self, their children and belongings
v. Aids to physical disabilities and aging (barrier free)
VI. CHAPTER 6
6. CONCLUSION
Findings indicate that in general the design of the masjid is gender insensitive towards women
such as obscured access; temporal nature of prayer space; location of ablution area away from
the prayer area and inaccessibility for the disable and elderly women.
Mosques are to be designed with and without walls, or with temporary walls for the women as
the need arises. However, in all designs the location of women is behind the imam, behind the
men or alongside the men with distinct separation either physically or by placement in space
within audible distance of the Imam but visually connected.
Design of mosque should take into consideration the needs of the women such as segregation
and privacy to allow women the comfort and convenience of using it.
The location is distinctively determined by the design brief that may be projected to use the
facility at peak times such at Eid and Friday prayers.
Ablution area should be located near to womens prayer area. And should be visually protected
and connected directly to the womens area.
Priority should be given for accessibility of the elderly women. Provision of necessary access
ramps and ease of taking ablution.
The prayer spaces for women in temporal or permanent form on either the left or right bottom
side of the prayer hall alongside the mens prayer row, or behind the mens row, or permanently
elevated to another space above with separate access.
Provision of prayer space right

behind the main prayer area
using the screens.
From the survey conducted, it was

deduced that 30 % of the total
space of mosque should be
provided for women for prayer and
other facilities.
Provision of prayer space in the

basement with facilities such as
ablution area and rest space.
Provision of ladies prayer area on

the mezzanine floor that act as a
single volume of the mosque.
Provision of prayer space to the
right or left to the main prayer
space using different elements.
Space within the compound can
be used as expandable space
during religious functions and
other communal gatherings.
From the interview with the

women users, they prefer prayer
space and ablution area visually
screened from the men prayer
area.
Figure 23
Source: author
REFERENCES
i.
ii.
iii.
iv.
v.
Norwina Mohd Nawawi, Zaiton Abdul Rahim, Noor Hanita Abdul Majid, Puteri Shireen
Jahn Kassim ,2015, Investigation on womens space in masjid architecture: case study of
selected masjids in Malaysia, international Islamic University Malaysia, Malaysia.
Jazakum Allahu Khairan ,2001, Women Friendly Mosques and Community Centers:
Working Together to Reclaim Our Heritage, Islamic Social Services Associations and
Women in Islam, Inc.
Tutin Aryanti, 2013, Breaking the wall, preserving the barrier: gender, space, and power
in contemporary mosque architecture in yogyakarta, Indonesia.
Mehrdad Shokoohy,2001, Muslim architecture of sputh india ,Routledge curzon, London
Zafirah Zein, 2015, The Place of Muslim Women in Islamic Space,Turkey, Solutions for
a sustainable and desireable future.
vi.
Wainers, David. 2001. An Introduction to Islam. Foundation Books, New Delhi.
vii.
Hasan Uddin Khan, 2005 , Encyclopedia of Religion, Gale ,World History in Context
viii.
Introduction to mosque architecture, https://www.khanacademy.org/humanities/artislam/beginners-guide-islamic/a/introduction-to-mosque-architecture
ix.
Nabila Iqbal, 2015, Mosque in the valley: a space for spiritual gathering & cultural
learning, Amherst, University of Massachusetts Amherst
x.
Gendered Mosque Spaces, http://faithandform.com/feature/gendered-mosque-spaces/
xi.
Maryam Eskandari,2005, Women places and spaces i,n contemporary american mosque,
University of Arizona.
xii.
Women
and
the
Masjid:
https://www.albalagh.net/women/0101.shtml
Avoiding
Yesil Vadi Mosque Istanbul, Turkey

architect.co.uk/istanbul/yesil-vadi-mosque
xiii.
xiv.
Extremes,
2015,
Al Warqaa Mosque / ibda design ,2016, http://www.archdaily.com/787633/al-warqaamosque-ibda-design

Information,2014,
http://www.e-

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GENDERED SPACE IN MOSQUE

STUDY OF MOSQUES IN MALABAR REGION

COLLEGE OF ENGINEERING TRIVANDRUM

COLLEGE OF ENGINEERING TRIVANDRUM

HEAD OF THE DEPARTMENT

ASSISTANT PROFESSOR AND HEAD

Department of Architecture, College of Engineering Trvandrum, for his meticulous

I take this opportunity to thank Ar. Lakshmi. A, Dissertation coordinator, Department of

I thank my family and friends for their support and guidance.

Analysis of changes in layout of mosque design throughout the period of 7th

And keeping me alive through all

Department of Architecture | College of Engineering, Trivandrum

Department of Architecture | College of Engineering, Trivandrum

1.1 INTRODUCTION .......................................................................................................... 5

1.2 AIM ............................................................................................................................... 5

1.4 SCOPE ........................................................................................................................... 5

1.5 LIMITATION ................................................................................................................ 6

1.6 METHODOLOGY ......................................................................................................... 6

2.1 THE MAIN FEATURES OF A MOSQUE ..................................................................... 9

2.3 HISTORY AND RELIGIOUS ASPECTS .................................................................... 13

2.5 WOMEN AND SPATIAL DIVISIONS ........................................................................ 16

3.1 TRADITIONAL MOSQUE OF KERALA (VERNACULAR MOSQUE) .................... 19

3.3 SPACE REQUIREMENT FOR WOMEN .................................................................... 21

4.1 CASE STUDY 1: MISHKAL MOSQUE ...................................................................... 25

4.2 CASE STUDY 2: PATTALAM MOSQUE .................................................................. 27

LITERARTURE CASE STUDY 4: AL WARQA MOSQUE................................... 31

LITERARTURE CASE STUDY 5: YESIL VADI MOSQUE .................................. 33

4.6 COMPARISON BETWEEN MOSQUES ..................................................................... 35

5.1 DESIGN CONSIDERATIONS WITH WOMENS PRESENCE .................................. 39

5.2.b. Physical and architectural obligations ....................................................................... 40

Department of Architecture, College of Engineering, Trivandrum

Department of Architecture | College of Engineering, Trivandrum

Figure 2 The Domed Roof ..................................................................................................... 10

Figure 3 The Minaret ............................................................................................................. 10

Figure 4 The Prayer Hall ........................................................................................................ 11

Figure 6 Washing Facilities.................................................................................................... 11

Figure 9 The Mihrab .............................................................................................................. 12

Figure 11 The Shoe Rack ....................................................................................................... 12

Figure 13 Mishkal mosque ..................................................................................................... 26

Figure 15 Pattalam mosque .................................................................................................... 28

Figure 20 Plan and srction of Al Warqaa Mosque ................................................................. 33

Figure 21 Yesil vadi mosque .................................................................................................. 34

Figure 23 Sketches of women prayer area in planning level ................................................... 44

Department of Architecture, College of Engineering, Trivandrum

Department of Architecture | College of Engineering, Trivandrum

STRUCTURE OF THE REPORT

2. LITERATURE REVIEW- MOSQUE AND RELIGIOUS ASPECTS

3. ESTABLISHING THE NEED FOR SPACE REQUIREMENT FOR

Department of Architecture | College of Engineering, Trivandrum

2 | GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION

Department of Architecture | College of Engineering, Trivandrum

GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION| 3

Department of Architecture, College of Engineering, Trivandrum

4 | GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION

Department of Architecture | College of Engineering, Trivandrum

GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION| 5

Muslim women participation in masjid, a place where the community congregates

To identify the spatial considerations to be incorporated while designing a mosque.

Department of Architecture, College of Engineering, Trivandrum

6 | GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION

practical limitations of time limit the study in Malabar region.

Department of Architecture | College of Engineering, Trivandrum

GENDERED SPACE IN MOSQUE | STUDY OF MOSQUES IN MALABAR REGION| 7