Civilization vs. De-Civilization: Transformation of Mosques into Churches

A post on social media by human rights activist Miral Asker recently reminded me of the moral legacy of Islam and the pioneering role Muslims played in establishing principles of justice, tolerance, and human dignity long before these concepts became part of modern human rights discourse.

Muslims historically offered profound lessons in justice and coexistence for all humanity

While Muslims historically offered profound lessons in justice and coexistence for all humanity, their mosques—symbols of worship and community—were, in many parts of the world, converted into churches or temples by conquerors who claimed to represent “civilization” and “human rights,” often without reflection or accountability.

Eternal Justice Legend

More than fourteen centuries ago, Caliph Omar ibn al-Khattab (may Allah be pleased with him) set enduring examples of justice and religious tolerance. One of the most significant moments occurred during the Muslim conquest of Jerusalem. When Sophronius, the Patriarch of Jerusalem, invited Caliph Omar to pray inside the Church of the Holy Sepulchre, Omar respectfully declined and prayed outside. His decision was deliberate: he feared that praying inside might later be used as justification to seize the church and convert it into a mosque. This historically documented stance remains widely acknowledged—even by those who were not sympathetic to Islam.

The “Times of Israel” describes Caliph Omar Ibn Al Khattab as follows:

“Brilliant, sensitive, tolerant and an administrative whiz, Omar visited Jerusalem soon after Muslim Arabs conquered the Holy City in 638. Omar revered many of the Old Testament’s most significant personalities, and greatly honored Judaism’s holy sites – including the peak on which Solomon erected the magnificent First Temple.”

 Saladin’s Civility Amidst War Lessons

Saladin (Salah ad-Din Yusuf ibn Ayyub) is historically recognized not only as a brilliant military strategist who recaptured Jerusalem in 1187, but also as a figure of remarkable mercy, chivalry, and humanity. His conduct during the Crusades offers enduring lessons on leadership, morality, and respecting human dignity, even in the midst of brutal conflict. 

This was not an isolated example. Salah al-Din al-Ayyubi (Saladin) later embodied the same ethical tradition. After a twelve-day siege, Jerusalem was peacefully reconquered on Friday, 27 Rajab 583 AH (October 2, 1187 AD). Saladin entered the city with mercy, not vengeance, and protected Christian lives and holy places after nearly ninety years of crimes against humanity by Crusader occupation.

The British orientalist Stanley Lane-Poole, in Saladin and the Fall of the Kingdom of Jerusalem (1898), described Saladin as a rare moral figure—brave yet gentle, merciful, humble, and deeply principled. Despite his victories over Crusader forces, Saladin earned admiration even among his European adversaries.

These examples represent the broader Islamic tradition of safeguarding freedom of worship and respecting religious diversity. Yet history also records a contrasting pattern: the systematic conversion of mosques into churches, often following conquest or occupation, with little acknowledgment of the injustice involved.

The Mosque-Cathedral of Córdoba in Spain

One of the most prominent examples is the Mosque-Cathedral of Córdoba in Spain. Originally constructed as a mosque between 784 and 786, it became one of the greatest architectural achievements of Islamic civilization. it was the second largest mosque in the world after AlMasjid Al Haram, the Great Mosque, in Makkah. After the Christian reconquest of Córdoba in 1236, King Ferdinand III converted it into a cathedral. Later alterations permanently transformed its religious identity, despite its Islamic origins. Today, it stands as a UNESCO World Heritage site—celebrated for its architectural fusion, yet detached from its original spiritual purpose.

Spain offers numerous similar examples of converting mosques into churches, the following are just a few examples:

• The Royal Mosque of the Alhambra was replaced by the Church of Santa María after the fall of Granada in 1492.
• The Great Mosque of Seville was converted into what is now Seville Cathedral.
• Bab al-Mardum Mosque in Toledo became the Church of Santa Cruz.
• Cristo de la Luz Mosque, one of the best-preserved Moorish mosques, was converted into a church.
• The Giralda, once a mosque minaret, now functions as a church bell tower.

Beyond Spain, similar transformations occurred elsewhere:

Mosques were not only converted into churches in Europe or other parts of the world, but also in Muslim lands when invaded by those who claim to be advocates of freedoms or to be civilised.

• Ketchaoua Mosque in Algeria was converted into a church during French colonial rule.
• Pasha Qasim Mosque in Pécs, Hungary, became a Catholic church in 1702.
• Several Ottoman-era mosques in Greece were converted into churches following political transitions.

These conversions were not isolated incidents; they formed part of broader historical patterns in which religious and cultural heritage was reshaped to assert dominance rather than coexistence.

Today, Muslims are often portrayed in Western political and media discourse as extremists or threats, while historical evidence tells a different story—one of protection, coexistence, and respect for the sacred spaces of others. Muslim heritage still stands by the gates of Jerusalem, within Spain’s ancient churches, in the churches of Egypt and Palestine, and near Jewish temples that were preserved under Muslim rule.

Islam teaches that humanity transcends religion and ethnicity, and that the earth does not belong to one people alone. It was created for all, to be shared in dignity and mutual respect.

As the Qur’an states:

﴿يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ﴾

[ الحجرات: 13]

{O mankind, indeed, We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Al-Hujurat 49:13]

It is important to acknowledge that no society is entirely free from episodes of injustice or political coercion. However, what distinguishes the Islamic ethical tradition highlighted here is the presence of clearly articulated principles—documented in both religious texts and historical conduct—that emphasized restraint, protection of sacred spaces, and respect for religious diversity. These principles were not merely theoretical ideals but were, at key moments, consciously practiced by Muslim leaders, offering a moral framework that remains models for humanity.

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Sources:

Stanley Lane-Poole, M.A., Saladin And the Fall of the Kingdom of Jerusalem, 1898

http://www.historyofwar.org/articles/people_saladin.html

https://www.islamicspain.tv/the-science-and-culture-of-islamic-spain/

https://www.timesofisrael.com/inside-jaffa-gate-remembering-the-caliph-who-revered-the-temple-mount/

https://en.wikipedia.org/wiki/Conversion_of_mosques_into_non-Islamic_places_of_worship

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 mosque conversions

Córdoba Mosque-Cathedral

Caliph Omar

Saladin mercy

Islamic tolerance

religious coexistence

Spain mosque churches

Algeria Ketchaoua Mosque

Pécs Pasha Qasim Mosque