Churches in islamic countries stand as monuments to a long history of mutual influence, says researcher

Whether pyramids, mosques, or churches—sacred buildings play a central role in architectural research. Negar Hakim from the Institute of Art History, Building Archaeology and Conservation at TU Wien is particularly interested in how different religions, cultures, and traditions interact. A few years ago, she studied the construction of modern mosques in countries with Muslim minorities; more recently, she turned her attention to Christian architectural traditions in Islamic countries and, together with Johann Hinrich Claussen, Cultural Commissioner of the Council of the Protestant Church in Germany, co-edited an issue of the magazine Kunst und Kirche on the topic "Churches in Islamic Countries."

The volume demonstrates that Christian architecture in Islamic countries is not an alien element, but an integral part of the historical and cultural DNA of these regions.

Cultural diversity

The Middle East and North Africa are regions of central importance for the development of early Christianity. Many of the oldest churches and monasteries were built there long before the spread of Islam. Countries such as Lebanon, Iran, Tunisia, and Turkey contain Christian buildings that are significantly older than most Christian structures in Europe.

"The situation of Christian minorities and Christian architecture varies greatly from country to country," says Negar Hakim. "In several Islamic countries, such as Iran, Tunisia, and Turkey, Christian architecture is actively preserved by the state." Christian buildings are recognized as part of the national cultural heritage, and some are even listed as UNESCO World Heritage sites. They also play an important role in tourism and in shaping the cultural identity of these countries. In Egypt, Tunisia, and Mauritania, one finds church buildings of remarkable historical depth and aesthetic quality.

"From late antique basilicas to medieval rock and monastic churches to Ottoman-influenced parish churches, we find a built culture in many predominantly Islamic regions that reaches far beyond regional boundaries," Hakim emphasizes.

Stable buildings, shrinking communities

In many places, however, Christian communities struggle to survive. Many churches are protected monuments; they are structurally intact and professionally maintained, yet they are rarely or no longer used for liturgical purposes. At the same time, there are still active Christian communities in many Islamic countries that strive to preserve their traditions, architecture, and iconography. "The disappearance of these communities would be a cultural loss—also for us in Europe," says Hakim.

The situation is particularly difficult in regions affected by armed conflict, such as Syria or Gaza. There, architecture of immeasurable value has been destroyed.

Cultural intermingling as the historical norm

Architecture can serve as a connecting element between cultures and religions. "We can observe overlaps between architectural traditions," explains Hakim. "Elements of one tradition are incorporated into the buildings of another. Churches adopt local forms, and hybrid styles emerge."

The assumption that Christian traditions are primarily rejected in Islamic countries is contradicted by these findings: in many regions, coexistence of religions is not the exception, but the historical norm. For centuries, Christianity and Islam have existed with, alongside, and intertwined with one another. And although some Christian communities are shrinking or disappearing, new churches continue to be built today—sometimes under challenging conditions—developing contemporary forms and continuing these traditions.

A closer look at selected countries:

Iran

The recognition of Armenian monastic ensembles in northwestern Iran as UNESCO World Heritage sites highlights something often overlooked in political and cultural debates: Christian architecture is not a marginal phenomenon and not a counterpoint to Iranian history, but an integral part of its cultural heritage of outstanding universal value.

Tunisia

After independence in 1956, the Christian community in Tunisia shrank significantly—but it did not disappear. Many churches did not become ruins, but cultural centers. Sacred architecture was transformed rather than erased. The buildings remained part of the urban fabric—as visible layers of history and as sites of cultural reinterpretation.

Egypt

In Egypt's New Administrative Capital, a mosque and a cathedral stand deliberately side by side. This spatial arrangement is no coincidence, but an expression of state symbolism. Sacred buildings here function as an architectural stage for religious harmony—less an organically grown urban structure than a consciously designed national statement.

Turkey

The history of Hagia Sophia—church, mosque, museum, and again mosque—shows that sacred architecture is not subject to exclusive religious ownership. Its successive conversions reflect political shifts and debates about identity. Here, architecture becomes a repository of historical layers—and at the same time a mirror of contemporary politics.

Qatar

The Christian complex in Doha exemplifies the politically framed visibility of religious minorities in the Gulf region. It allows religious practice but deliberately avoids prominent representation in the urban space. The building stands for tolerance—not equality—and illustrates how questions of religion, state, and geopolitics are negotiated through architecture.

More information:
Kirchen in islamischen Ländern, www.herder.de/kuk/hefte/archiv/2026/1-2026/

Provided by Vienna University of Technology