umayyad mosque virtual tour

The Great Umayyad Mosque in Damascus

Located in the heart of the city of Damascus, the great Umayyad mosque was founded by Caliph al-Walid I (ruled 705-715) upon his accession to the throne.

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History of the building

The Umayyad mosque

The Dome of the Treasury (3D model)

Explore the site

At the heart of the city of Damascus, the Great Umayyad Mosque bears witness to the many tumultuous events that have marked the region’s history since ancient times. It has been the site of a temple dedicated to Hadad, then to Jupiter, a church dedicated to St John the Baptist, and lastly the Great Mosque, built between 705 and 715.

Damascus, capital of the Umayyads

A mosque at the heart of the city

Construction and reconstruction

Mosaic decoration.

The Great Mosque of Damascus is still celebrated for its gold-ground mosaic decoration. Although only a small proportion of the original decoration remains today, the restorations that followed the fire of 1893 revealed a large series of mosaics until then hidden under thick plaster, to the amazement of specialists and the general public.

A sumptuous and mysterious decor

Mosaics: an art of colour

Rediscovering mosaics

Architecture of the umayyad caliphs.

Founded in 705, the Great Umayyad Mosque in Damascus was a major milestone in the development of the first arts of Islam, nourished by the artistic traditions of late-antique Syria and strongly influenced by Byzantine and Sassanid art. Other emblematic sites also bear witness to the gradual development of an artistic vocabulary specific to classical Islam.

The Dome of the Rock

An Umayyad palace: Qasr al-Khayr al-Gharbi

Media & resources.

Great Mosque in Damascus

Minaret of the Bride of the Great Mosque in Damascus. 1875

Médiathèque de l'Architecture et du Patrimoine

Damascus, aerial view of the Grand Umayyad Mosque

Aerial view of the Grand Umayyad Mosque in Damascus. 1968

Aga Khan Trust for Culture

Interior of the Great Mosque of the Omeiyades Damascus

Interior of the Great Mosque of Damascus before 1893, looking north towards the main entrance. Watercolour by R. Phené Spiers.

Victoria and Albert Museum

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Umayyad Mosque

The Great Mosque of Damascus, also known as the Umayyad Mosque, in Damascus was completed around 715. The Umayyads used various decoration techniques to embellish their mosques. In the Great Mosque of Damascus, the decoration, for the most part, comprises mosaics , which adorn the upper parts of the building, while the lower sections of the walls were clad with marble panels. The same division is found in Byzantine churches.

The mosaics of the Great Mosque of Damascus are, together with those of the Dome of the Rock of Jerusalem , the best preserved examples of this form of art under the Umayyads, but are only a remnant of the entire original decoration, most of which was destroyed by several fires, the last of which occurred in 1893. Although there were still a few fragments visible early in the twentieth century, the most important mosaics that can be seen today were first uncovered in 1929, when the plaster covering them - applied by the Ottomans - began to be removed. The main Umayyad-era mosaics, created circa 715, that have survived are in the western vestibule, in the western portico of the courtyard and on the façade, and on the façade of the transept of the mosque. The repairs carried out on the mosaics over the centuries altered their original appearance very little. However, the twentieth-century restorations were not always undertaken with great scientific rigor. In places, large blanks were covered in a more or less felicitous imitation of Umayyad mosaics. These restorations are generally easy to identify because of the dividing lines if not by their style and color, often different from the older mosaics. The decoration is essentially comprised of landscapes in which images of towns or isolated houses take a central place, as well as of groups of geometrical and plant ornamental motifs. The subjects stand out against a golden background and the predominating colors are most certainly blue and green.

The most important remaining panel, known as the "Barada" because the river shown all along this mosaic is often identified as the one that crosses Damascus, measures approximately 34.5 meters by 7.15 meters. It is located in the western portico. The towns and villages are formed of various architectural elements assembled somewhat curiously; many varieties of trees stand between them. The same subjects were reproduced everywhere, such as on the transept façade, where two architectural works still remain. Several hypotheses have been put forward to interpret this decoration, which may consist of images of paradise, as was often the case in other Byzantine buildings where this type of subject was also depicted.

The artists who created this decorative work were clearly trained in Byzantine art, and may have been local Christian or Muslim artists. However, precedence should perhaps be given to the suggestion that Byzantine artists were at work here. Although the style of the Damascus mosaics and their repertory of ornamental forms as well as the images of landscapes are clearly based on Byzantine and late classical models, the iconography as a whole is nevertheless different from that of Byzantine churches. The most striking difference is the absence of humans and animals in the illustrations, which implies of course the absence of narrative scenes. This is one of the first examples of the application of the Islamic ban on the representation of animate creatures. Here it should be remembered that this ban concerned sacred art, profane art being mainly figurative. Thus Christian art of late Antiquity and Byzantine art both provided forms and styles, and sometimes even artists to the Arab world, who made use of them to develop a new art according to their own rules and tastes.

Mosaics from the  Louvre

Shrine of St John the Baptist

In an address to the citizens of Damascus, the Umayyad caliph al-Walid I (r. 705–715) proclaimed: "Inhabitants of Damascus, four things give you a marked superiority over the rest of the world: your climate, your water, your fruits, and your baths. To these I wanted to add a fifth: this mosque." The construction of the Great Mosque (or Friday Mosque) of Damascus was a means of establishing the permanence of the Umayyad rule, a significant gesture in a city that had been under Persian rule from 612–628 and then Arab rule from 635–661. Al-Walid chose a site that was already considered holy: it had originally housed a temple dedicated to the Syrian storm-god Hadad, which was replaced with a Roman temple dedicated to Jupiter Dolichenus, which was in turn replaced with the Church of John the Baptist. Al-Walid bought the church and promptly demolished it, leaving only the inner walls of the original temple, which became the entrance to the mosque. The mosque was unlike any before it, and its form was mirrored by later imperial mosques. Four minarets (all from different time periods) sit atop the four corners. Unlike earlier mosques, this structure's rectilinear proportions created a vast empty space. On three sides of the court there is a single-aisled portico. The fourth wall (known as the qibla) has a long prayer hall that, similar to a Christian basilica, has an east-west axis. This prayer hall has three aisles that run parallel to the qibla wall and an axial nave that runs perpendicular to it. A pitched roof is aligned at right angles to the direction of prayer. Of particular importance are the mosaics that decorate the mosque. Attributed to Byzantine workmen, these mosaics appear on the prayer hall, the inner side of the perimeter walls, and the court facades. Flowing rivers, fantastic houses, and richly foliate trees of variegated greens ornament the golden background. The motifs in these mosaics are similar to those of the Dome of the Rock, which predate this monument by fifteen years. Finbarr Flood has suggested that the meaning of these verdant mosaics is related to passages from the Qur’an quoted in inscriptions on the walls. The vibrant sense of nature as a source of life and activity suited the function of the mosque as the central meeting place for the citizens of Damascus. The monument functions specifically as a Friday mosque—a mosque "capable of accommodating the entire male Muslim population for the Friday prayer." This was the site of political rallies, public announcements, the appointment of public officials, funerary prayers, and it also served as temporary housing for the poor. The idyllic landscape depicted in the mosaics seems to give visual form to the words of al-Walid's speech. As it turns out, al-Walid's proclamation was more than just rhetoric—the mosque still stands, attracting numerous pilgrims and visitors and asserting the prowess of the Umayyad rule.

Mosaics of the Great Mosque of Damascus (Qantara)

Great Mosque of Damascus (MET)

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Umayyad Mosque (Great Mosque of Damascus)

The Umayyad Mosque (الجامع الأموي), also known as the Great Mosque of Damascus (جامع بني أمية الكبير), located in the old city of Damascus, is one of the largest and oldest mosques in the world. It is considered by some Muslims to be the fourth-holiest place in Islam. Its religious importance stems from the eschatological reports concerning the mosque, and historic events associated with it.

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Brief history.

• Interior (Prayer Hall)
• Shrine of Yahya's Head
• Sundial of Ibn Shatir
• Propylaea of the Temple of Jupiter
• Tomb of Salah al-Din Ayyubi
• Fire of 1893 CE

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After the Muslim conquest of Damascus in 634 CE, the mosque was built on the site of a Christian basilica dedicated to John the Baptist, honored as a prophet by Christians and Muslims. A legend dating to the sixth century holds that the building contains the head of John the Baptist.

The Great Mosque of Damascus, constructed between 705 and 715 CE under the Umayyad Caliph al-Walid I, has its roots in ancient history. Originally, the site housed an ancient Aramaean temple dedicated to the deity Hadad. With the spread of Hellenization, the temple was rededicated to Zeus, and during the first century BCE, the Romans transformed it into the Temple of Jupiter Damascenus. In 391 CE, Emperor Theodosius converted the temple into the Christian Cathedral of Saint John. The construction of the mosque by Caliph al-Walid I was heavily influenced by these earlier structures. The significance and implications of this transition—from a Roman temple (with scant information about its Aramaic predecessor) to a Christian cathedral and finally to an Islamic mosque—are profound. This transformation raises questions not only about art and architecture but also about the religious continuity of sacred spaces over time.

The Umayyad Mosque is one of the few early mosques in the world to have maintained the same general structure and architectural features since its initial construction in the early eighth century CE and its Umayyad character has not been significantly altered.

circa 700 CE

The sixth Umayyad caliph, al-Walid I (reigned 705–715 CE), commissioned the construction of a mosque on the site of the Byzantine cathedral in 706 CE. Prior to this, the cathedral was still in use by the local Christians, but a prayer room ( musalla ) for Muslims had been constructed on the south-eastern part of the Roman period temple of Jupiter. al-Walid , who personally supervised the project, had most of the cathedral, including the musalla , demolished. The construction of the mosque completely assimilated the layout of the existing building. According to tenth-century CE Persian historian Ibn al-Faqih , somewhere between 600,000 and 1,000,000 dinars were spent on the project, but this is most probably just speculation. Coptic craftsmen as well as Persian, Indian, Greek, Byzantine and Moroccan laborers provided the bulk of the labor force which consisted of 12,000 people.

Architectural Elements

Interior (Prayer Hall) The main prayer hall of the Umayyad Mosque in Damascus, Syria, is a majestic space that exemplifies the architectural and spiritual significance of one of the oldest and most revered mosques in the world. Located at southern side of the mosque complex, the prayer hall is designed to accommodate a large congregation of worshipers, reflecting the mosque's role as a central hub for religious and communal activities. In the center of the sanctuary with a larger, higher arcade that is perpendicular to the qibla (direction of prayer) wall and faces the mihrab (niche in the wall which indicates the direction of qibla towards Mecca) and the minbar (pulpit).

Architecturally, the prayer hall of the Umayyad Mosque features a grand, open-plan layout with a series of arched bays supported by columns adorned with intricate capitals, taken from various earlier structures. These columns and arches create a sense of spaciousness and grandeur, while also facilitating natural ventilation and acoustic enhancement during prayers.

The interior of the prayer hall is embellished with ornate decorations, including marble panels, Quranic inscriptions, and intricate mosaics that adorn the walls and ceilings. These artistic elements, dating back to the Umayyad period and subsequent renovations, reflect a blend of Byzantine, Roman, and Islamic artistic influences, creating a visually stunning environment conducive to worship and contemplation.

circa 710 CE

Mosaics The mosaics of the Umayyad Mosque in Damascus are among the most stunning and historically significant examples of early Islamic artistry. Dating back to the early 8th century CE, these mosaics adorn the interior walls and ceilings of the mosque's prayer hall, showcasing a blend of Byzantine, Roman, and Persian influences. Skilled Byzantine artisans were employed to create the mosaics, still visible, which depict landscapes and buildings in a characteristic late Roman style.

Muhammad al-Idrisi relates, " In Damascus there is a mosque that has no equal in the world, not one with such fine proportion, nor one so solidly constructed, nor one vaulted so securely, nor one more marvellously laid out, nor one so admirably decorated in gold mosaics and diverse designs, with enamelled tiles and polished marbles ".

One of the most renowned mosaic panels is the "Tree of Life" located on the Treasury Dome, situated in the courtyard. This intricate artwork features a lush, stylized tree with intertwined branches and vibrant foliage, symbolizing spiritual growth and abundance. The Tree of Life mosaic is surrounded by geometric patterns and Quranic inscriptions, creating a harmonious blend of decorative elements that enhance the mosque's spiritual ambiance.

Major subject of the expansive mosaics within the Umayyad Mosque is the depiction of paradise, characterized by lush gardens, flowing rivers, and pavilions adorned with colorful tiles. These mosaics serve not only as artistic expressions but also as visual representations of Islamic concepts of paradise and spiritual fulfillment.

circa 710-800 CE

Domes The domes of the Umayyad Mosque are integral to its architectural identity and functional needs. Situated at various sites within the sprawling complex of the mosque, these domes reflect a blend of historical influences and architectural styles spanning centuries.

One of the most prominent domes is located over the central prayer hall, known as the Dome of the Eagle. This dome, adorned with intricate geometric patterns and Quranic inscriptions, rises elegantly above the prayer space, symbolizing spiritual transcendence and divine protection. Its construction dates back to the Umayyad period, showcasing early Islamic architectural techniques and artistic craftsmanship.

The Treasury Dome is another one of the most important dome of Umayyad Mosque where the treasury funds and some Greek and other historic manuscripts used to be stored until late seventeenth century CE. It was constructed by the Abbasid governor of Damascus, al-Fadl ibn Salih ibn Ali , nine years after the construction of the mosque concluded. The intended purpose of the Dome of the Treasury was to house the mosque's funds and other valuable holdings.

circa 790 CE

Shrine of Yahya's Head The Shrine of John the Baptist (known in Arabic as the " Maqam Ra's-i Nabi Yahya ") is a domed shrine inside the main prayer hall of the Umayyad Mosque. According to Islamic, originally from Christian tradition, Saint John's head was buried there. Ibn al-Faqih relays the story that during the construction of the mosque, workers found a cave-chapel which had a box containing the head of Saint John the Baptist, or Yaḥyā ibn Zakarīyā in Islam. Upon learning of that and examining it, caliph al-Walid I ordered the head buried under a specific pillar in the mosque that was later inlaid with marble.

Gates There are four gates of the Jami Umavi al-Kabir , each in one of the four walls. hese gates have evolved over centuries, reflecting the architectural styles and cultural influences of different periods in Islamic history.

One of the most notable gates is the Gate of Paradise ( Bab al-Jinan ), located on the southern side of the mosque complex. This gate, adorned with intricate geometric patterns, serves as a ceremonial entrance for worshipers and visitors. It is named after the concept of Paradise in Islamic tradition, symbolizing the spiritual journey and purification that occurs within the mosque's sacred precincts.

Another significant gate is the Gate of the Clock ( Bab al-Sa'at ), situated on the eastern side of the Umayyad Mosque. This gate derives its name from the clock tower installed nearby during the Ottoman era, which became a prominent feature in the mosque's surroundings. The Gate of the Clock, like other entrances to the mosque, features architectural elements such as arches, columns, and decorative motifs that blend Ottoman influences with the mosque's original Umayyad design.

The Bab al-Barid , also known as the Gate of the Post, is a significant entrance to the Umayyad Mosque in Damascus, Syria. Located on the northern side of the mosque complex, this gate holds historical and cultural importance dating back centuries well in to the pre-Roman periods.

circa 850-1488 CE

Minarets The minarets of the Umayyad Mosque in Damascus are iconic symbols of Islamic architecture and cultural heritage, standing as testament to the mosque's historical and religious significance. Dating back to the early Islamic and medieval periods, these minarets are among the oldest surviving examples of Islamic architecture in the world, showcasing the architectural prowess and innovations of their time.

The most renowned among the minarets of the Umayyad Mosque is the Minaret of Jesus (Minaret of Isa), named for its association with the Abrahamic figure of Jesus, who is revered in Islam as a prophet. This minaret stands prominently near the southwestern corner of the mosque's courtyard, characterized by its distinctive square base and octagonal upper levels adorned with somewhat intricate stonework. The Minaret of Jesus is not only a visual landmark but also serves as a historical link to the mosque's diverse cultural influences, reflecting the Umayyad Caliphate's policy of incorporating local traditions into Islamic architecture.

In addition to the Minaret of Jesus is the Minaret of Qaitbay, named after the Mamluk Sultan Qaitbay who renovated it in the fifteenth century CE. This minaret features a cylindrical shaft and a conical roof, typical of Mamluk architectural style at the time of its construction, which blends harmoniously with the Umayyad Mosque's overall design. Together, these minarets stand as enduring symbols of Damascus' cultural and religious heritage, attracting visitors and scholars alike to marvel at their architectural splendor and historical significance within the context of Islamic civilization.

The third and last minaret of the mosque is th eMinaret of the Bride (also known as the Minaret of the Bride of the Umayyad Mosque) is a distinctive architectural feature located within the Umayyad Mosque complex in Damascus, Syria. This minaret is named in honor of the wife of Caliph al-Walid II, who commissioned its construction during the early eighth century CE. Standing approximately 40 meters tall, the Minaret of the Bride is notable for its slender, elegant design, which differs from the more robust structures of other minarets in the region. It is characterized by a square base with intricate geometric patterns and decorative elements that reflect the artistic influences of the Umayyad period. The upper levels of the minaret are octagonal in shape, adorned with ornate stonework (most of which is now lost), showcasing the craftsmanship and architectural sophistication of the time.

The Minaret of the Bride holds historical and cultural significance within the Umayyad Mosque complex, serving both functional and symbolic roles in the daily call to prayer and as a visual marker of the mosque's prominence in Damascus.

circa 1300 CE

Sundial of Ibn Shatir Replica of the Ibn Shatir's sundial , developed by ibn Shatir, atop the Madhanat al-Arus (The Minaret of the Bride) in Umayyad Mosque. Constructed by the astronomer and engineer Ibn Shatir in the fourteenth century CE (who was working as a muwaqeet , a timekeeper, at the mosque), this sundial exemplifies the sophisticated knowledge and technological advancements of its time. Original sundial was removed in the eighteenth century CE, short time afterwards, an exact replica was installed atop the first built Madhanat al-Arus (The Minaret of the Bride) in Umayyad Mosque. The sundial was designed as part of his larger work on astronomical instruments and calculations, contributing significantly to the field of Islamic astronomy.

The Sundial of Ibn Shatir is noted for its precision and complex design, which integrates geometric principles and mathematical calculations to accurately measure time based on the position of the sun. It consists of a series of concentric circles and radial lines carved into a stone platform, ingeniously calibrated to cast shadows that indicate both the time and the seasons throughout the year.

Notable Structures in the Vicinity

circa 50 CE

Propylaea of the Temple of Jupiter The remains of the Roman propylaea lie to the west of the mosque complex, at a distance of some 30 meters. The propylaea is preserved up to a length of approx. 23 meters.

circa 1193 CE

Tomb of Salah al-Din Ayyubi The mausoleum of Saladin stands in a small garden adjoining the north wall of the mosque. The tomb was constructed shortly after Salah al-Din's death in 1193 CE, by his son, al-Adil I. It is situated within a serene setting of archaeological remains of previous buildings, the structure exemplifies traditional Islamic architectural styles of the time, featuring a dome-covered mausoleum surrounded by peaceful courtyards and ornate marble decorations. It was once part of the al-Aziziyah madrasa, but nothing remains of the school.

Notable Incidents

circa 1893 CE

Fire of 1893 CE The Fire of 1893 was a devastating event that significantly impacted the Umayyad Mosque in Damascus, Syria. Occurring on October 10, 1893, the fire erupted in the mosque's southeastern corner, resulting in widespread damage to its architectural features, mosaics, marble panelling, and historical artifacts. The fire also destroyed the inner fabric of the prayer hall and caused the collapse of the mosque's central dome. The blaze, believed to have started accidentally, quickly spread due to the mosque's wooden structures and flammable materials.

The fire engulfed several parts of the mosque, including its iconic prayer hall and numerous adjoining buildings within the complex. The damage was extensive, affecting the mosque's centuries-old mosaics, wooden ceilings, and ornate decorations. Efforts to contain the fire and minimize the destruction were severly hampered by the lack of modern firefighting equipment and infrastructure at the time.

In response to the tragedy, immediate restoration efforts were initiated to salvage what remained of the Umayyad Mosque's cultural and architectural treasures. Skilled craftsmen and artisans were employed to repair and reconstruct the damaged sections, aiming to preserve the mosque's historical integrity while incorporating modern techniques where necessary.

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The Great Mosque of Damascus

Distant view of the Great Mosque of Damascus, photo: Bernard Gagnon , CC BY-SA 3.0

To understand the importance of the Great Mosque of Damascus, built by the Umayyad caliph , al-Walid II between 708 and 715 C.E., we need to look into the recesses of time. Damascus is one of the oldest continually inhabited cities in the world, with archaeological remains dating from as early as 9000 B.C.E., and sacred spaces have been central to the Old City of Damascus ever since. As early as the 9th century B.C.E., a temple was built to Hadad-Ramman, the Semitic god of storm and rain. Though the exact form and shape of this temple is unknown, a bas-relief with a sphinx, believed to come from this temple, was reused in the northern wall of the city’s Great Mosque.

From Zeus to Saul

Alexander the Great marched through Syria on his way to Persia and India and while he likely passed through Damascus, it was his successors—the Ptolemies and the Selecuids—who would shape Syria. Until 63 B.C.E., Damascus would remain under the political control and cultural influence of these Greek dynasties. While almost nothing survives archaeologically from this period, Greek became the dominant language and the culture became Hellenized (influenced by Greek culture). At this time, the temple of Hadad was converted into a Temple of Zeus-Hadad. Zeus was a natural choice for assimilation; he ruled the Greek pantheon and was associated with weather and, of course, thunder bolts. Many Greek (and later Roman) gods were combined with local gods across the lands controlled by the Greeks and then the Romans. This allowed the conquering culture to integrate their new subjects into their religion, while also accepting local traditions—thus helping to make new foreign masters more agreeable to subjugated locals. The Zeus-Hadad temple dominated the Greek city and was connected by a main thoroughfare to the new agora, or market area, located to the east. At the center of a temenos , an enclosed and sacred precinct, stood the temple to Zeus-Hadad, which had a cella (the room in which a statue of the god stood).

Map © Google

After the Greeks came the invading Roman armies (led by Pompey in 63 B.C.E.). Under Herod the Great (the local pro-Roman ruler), the city of Damascus was transformed. Herod built a theater whose remains can still be seen in the basement and ground floor of a house called Bayt al- ‘Aqqad (now the Danish Institute). The temple was modified at this time when two concentric walls were added to enclose the precinct (or peribolos ) of the temple and two monumental gates, or propylaea, were added on the western and eastern ends of the precinct which now measured 117,000 square feet. At its center was the temple with a cella for the worship of Jupiter-Hadad. It was now a truly monumental temple. The western gate was refurbished and embellished under the Roman Severan dynasty (193–235 C.E.), additions that remain visible today.

Although the great temple to Jupiter marked the spiritual heart of the city for several centuries, just as it was completed, a new cult to a single God was developing: Christianity. Saul, or Paul as he is known after his conversion, is said to have converted on the road to Damascus (Acts 9.1–2; 9.5–6). Blinded by a light, he was led to the home of a Jew named Judas on Straight Street, the decumanus or main east-west street in Damascus. Ananias had a vision that told him to go and care for Paul and when he touched Paul at Judas’ house, the scales fell from Paul’s eyes and he could see.

View of the exterior of the Great Mosque of Damascus in 2008, photo: Ghaylam , CC BY-NC-ND 2.0

Unsurprisingly, once Christianity was widely adopted in the eastern part of the Roman Empire, the temple to Jupiter was once again converted, this time into a cathedral dedicated to John the Baptist. This church is attributed to the Emperor Theodosius in 391 C.E. The exact location of the church is unknown, but it is thought to have been located in the western part of the temenos . It was probably one of the largest churches in the Christian world and served as a major center of Christianity until 636 C.E. when the city was once again conquered, this time by Muslim Arabs. Damascus was a key city, as it provided access to the sea and to the desert. When it was clear that the city was going to fall, the defeated Christians and conquering Muslims negotiated the city’s surrender. The Muslims agreed to respect the lives, property and churches of the Christians. Christians retained control of their cathedral, although Muslim worshippers reportedly used the southern wall of the compound when they prayed towards Mecca.

View of the the prayer hall from the courtyard of the Great Mosque of Damascus (treasury at right), photo: Erik Shin , CC BY-NC 2.0

al-Walid’s mosque

When Damascus became the capital of the Umayyad dynasty , the early 8th century caliph al-Walid envisioned a beautiful mosque at the heart of his new capital city, one that would rival any of the great religious buildings of the Christian world. The growing population of Muslims also required a large congregational mosque (a congregational mosque is a mosque where the community of believers, originally only men, would come to worship and hear a sermon on Fridays — it was typically the most important mosque in a city or in a neighborhood of a large city). The Great Mosque of Damascus was commissioned in 708 C.E. and was completed in 714/15 C.E. It was paid for with the state tax revenue raised over the course of seven years, a prodigious sum of money. The result of this investment was an architectural tour de force where mosaics and marbles created a truly awe-inspiring space. The Great Mosque of Damascus is one of the earliest surviving congregational mosques in the world. The mosque’s location and organization were directly influenced by the temples and the church that preceded it. It was built into the Roman temple wall and it reuses older building materials (called spolia by archaeologists) in its walls, including a beam with a Greek inscription that was originally part of the church.

Courtyard fountain and the dome of the clock in the distance, Great Mosque of Damascus, photo: Thom May , CC BY-NC 2.0

The complex is composed of a prayer hall and a large open courtyard with a fountain for ablutions (washing) before prayer. Before the civil war that began in 2011, the courtyard of the mosque functioned as a social space for Damascenes, where families and friends could meet and talk while children chased each other through the colonnade, and where tourists once snapped photographs. It was a wonderful place of peace in a busy city. The courtyard contains an elevated treasury and a structure know as the “Dome of the Clock,” whose purpose is not fully understood. There are tower-like minarets at the corners of the mosque and courtyard; the southern minarets are built on the Roman-Byzantine corner towers and are probably the earliest minarets in Syria. Again, the earlier structures directly influenced the present form.

Prayer hall, Great Mosque of Damascus with the shrine of Saint John the Baptist in the center, photo: Seier+Seier , CC BY 2.0

From the courtyard, one would enter the prayer hall. The prayer hall takes its form from Christian basilicas (which are in turn derived from ancient Roman law courts). However, there is no apse towards which one would pray. Rather the faithful pray facing the qibla wall. The qibla wall has a niche (mihrab), which focuses the faithful in their prayers. In line with the mihrab of the Great Mosque is a massive dome and a transept to accommodate a large number of worshippers. The façade of the transept facing the courtyard is decorated on the exterior with rich mosaics.

Mosaic, Great Mosque of Damascus, 8th century (photo: american rugbier , CC BY-SA 2.0)

Although a fire in the 1890s badly damaged the courtyard and interior, much of the rich mosaic program, which dates primarily to the early 8th century, has survived. The mosaics are aniconic (non-figurative). Islamic religious art lacks figures, and so this is an early example of this tradition. The mosaics are a beautiful mix of trees, landscapes, and uninhabited architecture, rendered in stunning gold, greens, and blues. Later sources note that there were inscriptions and mosaics in the prayer hall, like the Umayyad mosque in Medina, but these have not survived.

Mediterranean influences

The architecture and the plants depicted in the mosaics have clear origins in the artistic traditions of the Mediterranean. Acanthus-like scrolls of greenery can be seen. Not only are they similar to those found in the Dome of the Rock in Jerusalem, but similar motifs can be seen in the sculpture of the ancient Roman Ara Pacis .

Arches with acanthus motif in mosaic, Great Mosque of Damascus, photo: Judith McKenzie/Manar al-Athar , CC BY-NC-SA 2.0

There are other strong connections to the visual traditions of the Mediterranean world — to Ptolemaic architecture in Egypt, to the architecture of the Treasury at Petra, and the wall paintings of Pompeii . By using these well-established architectural and artistic forms, the Umayyads were coopting and transforming the artistic traditions of earlier, once dominant religions and empires. The use of such media and imagery allowed the new faith to assert its supremacy. The mosaics and architecture of the Great Mosque signaled this new prominence to an audience that was still predominantly Christian, that Islam was as powerful a religion as Christianity. The subject of the mosaics remains debated to this day, with scholars arguing that the mosaics either represent heaven, based on an interpretation of Quranic verse, or the local landscape (including the Barada River).

Scholars traditionally attributed the creation of these mosaics to artisans from Constantinople because a twelfth-century text claimed that the Byzantine emperor had sent mosaicists to Damascus. However, recent scholarship has challenged this as the text that made this claim was written from a Christian perspective and is much later than the mosaics. Scholars now think that the mosaics were either created by local artisans, or possibly by Egyptian artisans (since Egypt also has a long tradition of decorating domes with mosaics).

The influence of the mosque and its artistry can be seen as far as a way as Cordoba, Spain, where the 8th century Umayyad ruler, Abd al-Rahman (the only survivor of a massive family assassination that sparked the Abbasid Revolution), had fled. The mihrab and the dome above in the Great Mosque of Cordoba was decorated in blue, green and gold mosaics, evoking his lost Syrian homeland.

The Umayyad mosque of Damascus is truly one of the great mosques of the early Islamic world and it is remains one of the world’s most important monuments. Unlike many of Syria’s historic buildings and archaeological sites, the mosque has survived the Syrian Civil War relatively unscathed and hopefully, will one day again welcome Syrians and tourists alike.

Bibliography

“The Art of the Umayyads,” The Timeline of Art History, The Metropolitan Museum of Art

Manar-al-athar photography archive at the University of Oxford

Monuments of Syria

Ross Burns,  The Monuments of Syria: A Guide, revised edition, London: I. B. Tauris, 2009

Ross Burns,  Damascus: A History . revised edition, London: Routledge, 2007

Finbarr Barry Flood, The Great Mosque of Damascus: studies on the makings of an Umayyad visual culture,  Leiden: Brill, 2001

Alain George and Andrew Marsham, editors, Power, Patronage, and Memory in Early Islam Perspectives on Umayyad Elites , New York: Oxford University Press, 2018.

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The Grand Mosque of Damascus, also known as the Umayyad Mosque, is one of the largest and oldest mosques in the world. Located in the old city of Damascus, Muslims consider it to be one of the holiest mosques. It is also of great architectural importance. The mosque holds a shrine which is said to contain the head of John the Baptist, honoured as a prophet by both Christians and Muslims. The head was supposedly found during the excavations for the building of the mosque. The tomb of Saladin stands in a small garden adjoining the north wall of the mosque. In 2001 Pope John Paul II visited the mosque, primarily to visit the relics of John the Baptist. It was the first time a pope paid a visit to a mosque. The spot where the mosque now stands was a temple of Hadad in the Aramaean era. The Aramaean presence was attested by the discovery of a basalt orthostat depicting a sphinx, excavated in the north-east corner of mosque. The site was later temple of Jupiter in the Roman era, then a Christian church dedicated to John the Baptist in the Byzantine era. Initially, the Muslim conquest of Damascus in 636 did not affect the church, as the building was shared by Muslim and Christian worshippers. It remained a church although the Muslims built a mud brick structure against the southern wall so that they could pray. Under the Umayyad caliph Al-Walid I, however, the church was demolished and between 706 and 715 the current mosque built in its place; an indemnity was paid to the Christians in compensation. According to the legend, Al-Walid himself initiated the demolition by driving a golden spike into the church. At that point in time, Damascus was one of the most important cities in the Middle East and would later become the capital of the Umayyad caliphate.

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Umayyad Mosque

Damascus, Syria

Peta Stamper

25 aug 2021.

About Umayyad Mosque

Also known as the Great Mosque of Damascus, the Umayyad Mosque in Syria is not only one of the oldest and largest mosques in the world, but is the fourth holiest site in Islam. The mosque was built on top of a basilica to St John the Baptist after the Muslims took Damascus in 634 AD.

A 6th century legend says the head of the saint lives somewhere within the mosque. If you can’t find the relic when visiting, you can certainly find the mausoleum of Saladin in a small garden beside the north wall.

Umayyad Mosque history

In 661, the Islamic Caliphate came under the rule of the Umayyad dynasty, which chose Damascus to be the capital of the Muslim world. The sixth Umayyad caliph commissioned the construction of a mosque on the site of the Byzantine cathedral in 706 used by local Christians who had also built a Muslim prayer room.

The caliph al-Walid’s new mosque completely demolished the basilica, although features such as the arches were recycled. When the Christians protested, the caliph allowed them access to the seized churches in Damascus. The mosque was completed in 715, shortly after al-Walid’s death and was dedicated to the great city.

The  Abbasid dynasty  came to power in 750 and moved the capital of the Caliphate to  Baghdad . The Abbasids had no interest in Damascus and the mosque suffered under their rule. However, because it was undeniably a triumph of Islam, the building was spared from the Abbasid’s systematic destruction of all things Umayyad.

Umayyad Mosque today

Today, entry to this beautiful Islamic landmark is free, but be aware you can’t enter without being dressed modestly (for women, that means covering shoulders and hair). The best time to go is early in the morning or in the later evenings when the mosque is lit up against the night sky, as this popular religious spot can become over-crowded.

Getting to the Umayyad Mosque

Located in the Umayyad Mosque Square, the mosque is easily found on foot in central Damascus.

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