Architecture has been the concrete manifestation of the extent of power of the rulers of nations. Throughout history, the power of ancient rulers has predominantly rested in either the political or religious sphere. This assertion underscores the tremendous influence that politics and religion have had on cities and their structures. The interplay between politics and religion has shaped the course of human civilization and continues to do so to this day. In 1571, Intramuros, Manila (Walled City) was the seat of power of the Spaniards derived from the urban credence, Law of the Indies promulgated in 1573. Outside the “Walled City” is the Extramuros, where most of the Filipinos and other races lived, one of which is the independent district of Quiapo. It became one of the country’s leading centers for spreading Roman Catholicism due to the Minor Basilica of the Black Nazarene. In the 1950s, Muslims from Mindanao began settling in Quiapo. In the 1970s, the Golden Mosque, Masjid al-Dahab, was originally a project of then-First Lady Imelda Marcos in preparation for a planned visit by Libya’s leader, Gadhafi. The study assessed the impact of the urban growth of Quiapo relative to the different religious groups in the district through the morphological transition of structures and spaces. The study assessed the impact of the urban growth of Quiapo through the morphological transition of structures and spaces using the Rapid Ethnographic Assessment Procedure (REAP). Aside from the two major religions, Roman Catholic and Muslim, there is a significant growth in the number of other religious groups. The impact on the urban fabric, be it formal or ephemeral cannot be denied, and therefore these data become more substantial in the assessment, review, and planning of the Comprehensive Land Use Plan (CLUP) of the City of Manila.