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The Shah Mosque or Masjed-e Shah (Persian: مسجد امام), recently known as Imam Mosque is a mosque in Isfahan, Iran standing in south side of Naghsh-i Jahan Square.

Built during the Safavid period, it is an excellent example of Islamic architecture of Iran, and regarded as one of the masterpieces of Persian Architecture. The Shah Mosque of Esfahan is one of the everlasting masterpieces of architecture in Iran. It is registered, along with the Naghsh-i Jahan Square, as a UNESCO World Heritage Site. Its construction began in 1611, and its splendor is mainly due to the beauty of its seven-colour mosaic tiles and calligraphic inscriptions.

The mosque is one of the treasures featured on Around the World in 80 Treasurespresented by the architecture historian Dan Cruickshank.

History 

In 1598, when Shah Abbas decided to move the capital of his Persian empire 

from the northwestern city of Qazvin to the central city of Isfahan, he initiated what would become one of the greatest programmes in Persian history; the complete remaking of a city. 

By choosing the central city of Isfahan, fertilized by the Zāyande roud ("The life-giving river"), lying as an oasis of intense cultivation in the midst of a vast area of arid landscape, he both distanced his capital from any future assaults by the Ottomansand the Uzbeks, and at the same time gained more control over the Persian Gulf, which had recently become an important trading route for the Dutch and British East India Companies.^[2]

The Chief architect of this colossal task of urban planning was Shaykh Bahai (Baha' ad-Din al-`Amili), who focused the programme on two key features of Shah Abbas's master plan: the Chahar Bagh avenue, flanked at either side by all the prominent institutions of the city, such as the residences of all foreign dignitaries, and the Naqsh-e Jahan Square ("Examplar of the World").^[3] Prior to the Shah's ascent to power, Persia had a decentralized power structure, in which different institutions battled for power, including both the military (the Qizilbash) and governors of the different provinces making up the empire. Shah Abbas wanted to undermine this political structure, and the recreation of Isfahan, as a Grand capital of Persia, was an important step in centralizing the power.^[4] The ingenuity of the square, or Maidān, was that, by building it, Shah Abbas would gather the three main components of power in Persia in his own backyard; the power of the clergy, represented by the Masjed-e Shah, the power of the merchants, represented by the Grand Bazaar, and of course, the power of the Shah himself, residing in the Ali Qapu Palace.

The crown jewel in this project was the Masjed-e Shah, which would replace the much older Jameh Mosque in conducting the Friday prayers. To achieve this, the Shah Mosque was constructed not only with vision of grandeur, having the largest dome in the city, but Shaykh Bahai also planned the construction of a religious school and a winter mosque clamped at either side of it.^[5] Because of the Shah's desire to have the

 building completed during his lifetime, shortcuts were taken in the construction; for example, the Shah ignored warnings by one of the architects Abu'l Qāsim regarding the danger of subsidence in the foundations of the mosque, and he pressed ahead with the construction.^[6] The architect proved to have been justified, as in 1662 the building had to undergo major repairs.^[7] Also, the Persians invented a new style of tile mosaic (the Seven-colour) that was both cheaper and quicker, and that eventually speed up the construction. This job was masterly done by some of the best craftsmen in the country, and the whole work was supervised by Master calligrapher, Reza Abbasi. In the end, the final touches on the mosque were made in late 1629, few months afther the death of the Shah.

Also, many historians have wondered about the peculiar orientation of the maidān. Unlike most buildings of importance, this square did not lie in alignment with Mecca, so that when entering the entrance-portal of the mosque, one makes, almost without realising it, the half-right turn which enables the main court within to face Mecca. Donald Wilber gives the most plausible explanation to this; the vision of Shaykh Bahai was for the mosque to be visible wherever in the maydān a person was situated. Had the axis of the maydān coincided with the axis of Mecca, the dome of the mosque would have been concealed from view by the towering entrance portal leading to it. By creating an angle between them, the two parts of the building, the entrance portal and the dome, are in perfect view for everyone within the square to admire.^[8]