The strength of Islam

Al Khamis, one of Bahrain's oldest surviving mosques, was created to symbolise the irrefutable strength of the Islamic faith.

It was built after Islam spread to Bahrain in the 7th Century AD during the era of Umayyad Caliph Umar II, therefore it is not only deemed the first Islamic building in Bahrain, but also one of the Arabian Gulf's oldest Islamic relics.

The site, a communal focal point, retained its popularity right up to the 1960s and has been extensively restored over the last few years.

Although Al Khamis mosque no longer functions as an everyday venue for worship and prayer, once the latest repairs are carried out it will continue as a site of regular veneration, both for locals, visitors and archaeologists.

Al Khamis mosque was constructed on sacred soil within the boundary of Bilad Al Qadin, the mediaeval capital of Bahrain.

My experience of living in the Middle East enables me to conclude that Al Khamis Mosque differs from the majority built during the Dilmun era - its style can be categorised as an advanced courtyard form with interior walls.

The main prayer hall at Al Khamis is situated at the centre, highlighting the direction of the Ka'aba in Mecca towards which Muslims direct their prayers.

Indeed the peaceful and serene atmosphere of the interior of the mosque juxtaposes with the once chaotic market on its outskirts, making it an ideal place for meditating and contemplating on the wonders of Allah's creation communally or alone.

Similarly, the solitary function of the Mihrab, a niche in the wall of the Al Khamis mosque, is to symbolically indicate the Qibla - the direction of prayer, by representing Mecca.

Brad pillars and half column profiles support this heavily symbolic partition. I imagine the presence of Qibla stones in the Al Khamis mosque to indicate the direction of prayer is unique in the region as onsite information reveals similar construction is found in the mosques of Ibn Tulun in Cairo and of the Prophet Muhammed in Medina.

Calligraphy found on the stone is composed in Kufic script. Each inscription incorporated into the architecture seems to preserve the writings of Prophet Muhammed and undeniably transforms the site into a holier visual reminder - encompassing everything within the Islamic faith.

Identical twin minarets on this ancient monument make Al Khamis Mosque easily seen from almost every angle of the Islamic island.

Not only are they used as markers of the site, but one can assume the minarets' additional purpose is to act as an audible locator of the sacred building, which ultimately functions as a place for conducting prayers, special Islamic events, regular Thursday markets, public gatherings and for teaching the Quran.

Equally in my opinion the function of the spires, the pinnacle of each minaret, is to draw people towards them, in turn building up anticipation of the religious site.

The domes on which they sit seem to represent the site's ability to reach to the heavens - the height of worship, one imagines.

Furthermore, I believe each minaret encompasses a spiral staircase for individuals to experience a spiritual evolution as one ascends to the heavens and subsequently becomes closer to the prophets and Allah.

Additionally pillars, arches and columns give the impression of the sacred architecture working upwards. I feel this is an effective example of the simple yet beautiful construction used in mosques for centuries as the equality of people is indeed religiously expressed through the building's repetition of columns - located at either side of the central courtyard built from drum-shaped stones and adhered with mortar.

Indeed the pillared facades of the courtyard are still standing as in the original construction of Al Khamis mosque, each pillar and column connected by keel pointed arches, which in my opinion psychologically prepares someone to become closer to Allah during prayer.

Although a roof no longer exists at the site, due to the comparative weakness of the supporting structure of the column, it must have been a lightweight construction of palm branches covered with earth - a presumption made from looking at traditional Bahraini residences today. I imagine this is a very plausible analysis as the palm symbolises peace and hospitality in many cultures in the Middle East. Not only did the Prophet Muhammad build his home out of palm but it is also believed the first muezzin ascended palm trees to summon devoted religious followers to prayer.

Although the two imposing twin minarets are of 'mediaeval construction' and were added primarily to distinguish Al Khamis mosque from other buildings, several sources suggest they possess a symbolic purpose as well as a physical and liturgical function.

Each minaret, like many in Islamic architecture, has an interior staircase for the muezzin to be apart of a spiritual journey in ascending towards the heavens in order to call the faithful to prayer.

Conversation with religious followers at the Al Khamis site enriched my understanding of the mosques architectural setting, as indeed sources establish a regular 'Thursday market', adjacent to the mosque, as an important weekly social event for citizens of bygone days.

Suq Al Khamis allowed 'farmers to sell their products and pottery, donkeys in particular' - which throughout the ages was one of Bahrain's most popular forms of transport.

Indeed the expansion of Islam did not affect trade in Bahrain as the Thursday market is believed to have thrived until a Portuguese force invaded the island by means of controlling the island's pearl industry. As a result, many religious people died. Bahrain was under the Portuguese occupation in the 16th Century, therefore one can conclude the twin minarets served as 'a landmark for the ships making harbour.'

Essential components of Muslim urban life - shelter, security and water, present themselves in this particular holy place at the heart of this Muslim city.

Astonishingly, after researching Al Khamis, it seems somewhat 'hidden treasures' have been revealed. Veiled at first glance, certain texts reveal the mosque had a school for Islamic studies and water well annexed to it, only highlighting an Islamic need to create a sense of community throughout the religion. Indeed education was constantly 'closely connected with worship,' therefore mosques were used for both prayer and instruction.

Furthermore, most of the stones used for the construction of the mosque were brought from Jeddah Island - a holy land which almost sanctified even the building materials. Steps leading down to the sweet water well are still evident at Al Khamis, symbolising Enki, God of 'sweet water and wisdom'- the main deity of Dilmun.

Today, many precedents such as modern mosques and other buildings have followed the architectural design set by Al Khamis.

I believe it has helped to influence even modern Islamic architecture, not just in Bahrain but throughout the region and Arab world with its magnificent structural design.

Apart from its practicality in both function and construction, Al Khamis' symmetrical and dignified simple designs are extremely powerful with consideration to their sacred functions and the impact is has on society even today.

Many of Bahrain's architects, particularly people like Mohammed Salahuddin, are going back to their roots when planning housing - including domes, arches and even wind-towers in their plans.

I feel this adds character and a unique 'Arabian Nights' feel to town and village planning. Perhaps Islamic art is enjoying something of a revival worldwide, and is being incorporated into many building facades like windows, even in non-Islamic countries as appreciation of the culture spreads.

Indeed, Al Khamis Mosque has become a true focal point for historians and tourists - testament in the enduring appeal of beautiful yet humble forms.

Editor's note: This article was part of a project thesis written and researched by former St Christopher's School pupil Scarlett Williams who is now studying architecture at The MacIntosh School of Architecture, Glasgow University, Scotland.