Relevant bibliographies by topics / Architecture, Islamic

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Architecture, Islamic'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Architecture, Islamic"

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Benkari, Naima. "THE FORMATION AND INFLUENCE OF THE MILITARY ARCHITECTURE IN OMAN DURING AL-YA'ARIBA PERIOD (1034-1162 AH/1624–1749 AD)." Journal of Islamic Architecture 6, no. 4 (December 26, 2021): 217–28. http://dx.doi.org/10.18860/jia.v6i4.12104.

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Despite its richness, the research corpus published about Islamic architecture presents some discontinuities in the knowledge of the architecture in the lands ruled by Muslims. Similarly, the dynamics of influence that might have operated between the "monumental" architecture in these lands and their popular architectures are insufficiently addressed. Moreover, the material culture related to the Islamic civilization is almost exclusively studied as a product that has stopped evolving. The architecture produced during Al-Ya'ariba (Al- Ya'rubi) Imamate (1624-1749) is an instance of these understudied topics in the history of Islamic architecture. This research argues that Al-Ya'rubi Imamate is not only an important chapter in the history of Oman, the Arabian Peninsula, Indian Ocean, and Eastern Africa, but also the architecture of this period has created the identity of Omani architecture as we know it today. Nonetheless, there is no architectural production in this era both in the major references and scientific publications of Islamic architecture in the 17th and 18th centuries. Through field research, comparative analysis, and literature review of the history of Omani architecture, especially in the 17th -18th centuries, this research examines the military architecture in Oman during Al-Ya'ariba Imamate including its reference, and its influence on other architectures. It is a contribution to the scientific endeavour to address this specific architectural typology from the perspective of its mechanism of (trans) formation and its continuity of forms until the contemporary architecture of Oman.
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Abu elreish, Azhari Ebeid, and Eka Cahya Prima. "The Role of Culture on Islamic Architecture." Jurnal Kajian Peradaban Islam 4, no. 1 (April 25, 2021): 30–34. http://dx.doi.org/10.47076/jkpis.v4i1.42.

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Islamic architecture is an ongoing argument for an extended period. Is it Islamic architecture, Muslim architecture, or architecture in Islam? Is it just visual elements or a way to use the inner space? Whatever the answer is, we will use the term Islamic architecture in this paper. To search and dig out the identities of so-called Islamics. This paper is seeking after these identities and their relations with Islamic culture to solve international architecture concepts without modifications or adaptation. The main goal is to extract the sociocultural aspects that define that architecture to be called Islamic Architecture. An analytical research method uses some attempts to interact the environmental conditions and social aspects with cultural and religious values to define Islamic architecture's identity. The study result and summary could be used to evaluate the satisfaction of the built environment of Muslims when and wherever they are. As a comprehensive result, Islamic Design Principles, Islamic Planning Principles, and Islamic Urban Design Principles could be extracted from Islamic sources and used everywhere at any time by anybody. These design principles may be used to upgrade the workability of the existing residential buildings simply by revising the opening's location, heights, and treatments. Architecture with that dynamic, flexible culture gives its identity a chance to compete globally to survive locally.
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Andrew, Bernard, Victor Daniel Simanjuntak, Sultan Rasyad Henkhazara, and Dewi Fadilasari. "EKSPLORASI GAYA ARSITEKTUR MODERN: Studi Kasus Masjid Islamic Center Tulang Bawang Barat." Jurnal Arsitektur ARCADE 7, no. 3 (September 29, 2023): 368–71. http://dx.doi.org/10.31848/arcade.v7i3.1320.

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Abstract: Abstract: Architecture as a marker of civilization brings its characteristics in each era. The West Tulang Bawang (Tubaba) Islamic Center Mosque is a mosque with a center for Islamic activities in it. Designed with unique architecture and is different from other general mosque. In the application of architecture, the Tubaba Islamic Center Mosque has a theoretical value in terms of function, form, and meaning that cannot be separated from the Islamic religious elements in it. The function is applied as a center for Islamic activities, a different form from mosques in general but with Islamic ornaments that do not eliminate the mosque's signature, and also the meaning that is applied from construction, and elements to the concept of the building. The modern architectural style at the Tubaba Islamic Center Mosque follows the characteristics of the modern architectural version of the International Style.Keyword::Architecture, Mosque, ModernAbstrak: Arsitektur sebagai penanda peradaban membawa suatu ciri khas sendiri dalam setiap zamannya. Masjid Islamic Center Tulang Bawang Barat (Tubaba) adalah sebuah masjid dengan pusat kegiatan kegiatan islami didalamnya. Dirancang dengan arsitektur unik dan berbeda dengan masjid pada umumnya. Untuk penerapan di bidang arsitektur, Masjid Islamic Center Tubaba memiliki nilai teori secara fungsi, bentuk dan makna yang tidak terlepas dari unsur keagamaan Islam didalamnya. Fungsi diterapkan sebagai pusat kegiatan islami, bentuk yang berbeda dari masjid pada umumnya namun dengan ornamen Islam yang tidak menghilangkan signature masjid, dan juga makna yang diterapkan dari kontruksi, elemen sampai dengan konsep bangunan. Gaya arsitektur modern pada Masjid Islamic Center Tubaba mengikuti ciri dari arsitektur modern versi International Style.Kata Kunci: Arsitektur, Masjid, Modern
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Sukkar, Ahmad W., Mohamed W. Fareed, Moohammed Wasim Yahia, Emad Mushtaha, and Sami Luigi De Giosa. "Artificial Intelligence Islamic Architecture (AIIA): What Is Islamic Architecture in the Age of Artificial Intelligence?" Buildings 14, no. 3 (March 13, 2024): 781. http://dx.doi.org/10.3390/buildings14030781.

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Revisiting the long-debated question: “What is Islamic architecture?”, this research article aims to explore the identity of “Islamic architecture (IA)” in the context of artificial intelligence (AI) as well as the novel opportunities and cultural challenges associated with applying AI techniques, such as the machine learning of Midjourney in the context of IA. It investigates the impact factors of AI technologies on the understanding and interpretation of traditional Islamic architectural principles, especially architectural design processes. This article employs a quantitative research methodology, including the observation of works of artists and architectural designers appearing in the mass media in light of a literature review and critical analysis of scholarly debates on Islamic architecture, spanning from historical perspectives to contemporary discussions. The article argues for the emergence of a continuous paradigm shift from what is commonly known as “postmodern Islamic architecture” (PMIA) into “artificial intelligence Islamic architecture” (AIIA), as coined by the authors of this article. It identifies the following impact factors of AI on IA: (1) particular requirements and sensitivities, inaccuracies, and biases, (2) human touch, unique craftsmanship, and a deep understanding of cultural issues, (3) regional variation, (4) translation, (5) biases in sources, (6) previously used terms and expressions, and (7) intangible values. The significance of this research in digital heritage lies in the fact that there are no pre-existing theoretical publications on the topic of “Islamic architecture in the age of artificial intelligence”, although an extensive set of publications interpreting the question of the definition of Islamic architecture, in general, is found. This article is pivotal in analyzing this heritage-inspired design approach in light of former criticism of the definition of “Islamic architecture”, which could benefit both theorists and practitioners. This theoretical article is the first in a series of two sequential articles in the Buildings journal; the second (practical) article is an analytical evaluation of the Midjourney architectural virtual lab, defining major current limits in AI-generated representations of Islamic architectural heritage.
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Nu'Man, Sabir Bin Nabeeh. "A UNIFIED ARCHITECTURAL THEORY FOR ISLAMIC ARCHITECTURE." International Journal of Architectural Research: ArchNet-IJAR 10, no. 3 (November 28, 2016): 100. http://dx.doi.org/10.26687/archnet-ijar.v10i3.973.

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This research aims to identify criteria for sustainable design solutions to meet the needs of Muslims today. Under the theoretical framework of Nikos Salingaros’ Unified Architectural Theory, design needs and strategies derived from Islamic knowledge and values are identified and used to inform principles for building typologies, location, and movement between buildings. Green building technologies in line with Islamic values and examples of sustainability promoting policies are analyzed and used to further develop design strategies. The findings include a theoretical model that proposes the essential design criteria for appropriate architecture for the Muslim world. This research is relevant for architects designing for Muslims, who have a duty to create housing appropriate for their particular needs and cultural context.
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Wazeri, Yehia Hassan. "Architecture in the Islamic Vision." Journal of Islamic Architecture 6, no. 1 (June 9, 2020): 1–6. http://dx.doi.org/10.18860/jia.v6i1.7867.

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The Qur’an contains about eighteen verses that refer to the architecture of the earth. Nearly two hundred elements (terminologies) of architecture and town planning have been mentioned in the Quran. This paper aims to present examples from the Quran to shed light on the Islamic vision of architecture and art. It uses content analysis method to achieve the objective of the research. The analysis is done by studying and discussing verses of the Holy Quran, which is related to architecture and urbanism. One of the most important results of this research is to give distinct architectural and urban examples, include the following: building materials, environmental architecture, houses of insects, visual illusions in architecture, and the centrality of Mecca to the world. All of them is explained in the Qur’an verses, such as Al-Baqarah, An-Naml, An-Nahl, Al-Kahf, and Al-Fajr.
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Zahra, Fatima, and Safrizal Bin Shahir. "The Aesthetic Value and Spiritual Aesthetics of Islamic Ornaments in Islamic Architecture." Journal of Islamic Thought and Civilization 12, no. 1 (June 7, 2022): 164–75. http://dx.doi.org/10.32350/jitc.121.08.

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Islamic architecture, a form of Islamic art, contributes significantly to portraying God Almighty's supremacy. In Islamic art, there are numerous ways to place emphasis on this architecture; one of which is through high aesthetic value. In Islamic art and architecture, the greatest extent of ornamentation and motifs probably describe aesthetic values. Islamic ornamentation serves as a platform for delivering information about Islam's culture including Islamic values and identity. Additionally, the most distinguishing characteristic of Islamic ornamentation is the richness of meaning behind it, that might influence a person's perception of spiritual aesthetics. Therefore, this article explore what spiritual aesthetic means and how it relates to Islamic ornamentation. Furthermore, Islamic ornamentation should be considered a part of the interior of the Islamic architecture rather than just decorations added after the fact or to cover in gaps. Through the interplay of the people and interior space, these ornaments have the potential to engage with human aesthetics. Therefore, this research also focuses on the aesthetics and beauty of ornaments, which satisfy one of human psychological needs: to be in a beautiful environment. Because emphasis of the research is to explore how people perceive the aesthetics of Islamic ornamentation, a semiotics method was chosen because of its capacity to transcend literal meanings. The identification and evaluation of the aesthetic and religious qualities of the Islamic ornamentation brought out in this paper can be very helpful for the artists as well as scholars in understanding the Islamic art. Keywords: Islamic Ornaments, Islamic Architecture, Aesthetic Value, Spiritual Aesthetics, Islamic Art, Architectural Ornaments
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Blessing, Patricia. "Teaching Islamic Architecture." Journal of Medieval Worlds 2, no. 3-4 (2020): 124–33. http://dx.doi.org/10.1525/jmw.2020.2.3-4.124.

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Muzayanah, Umi Yuda. "ISLAMIC ARCHITECTURE APPROACH ON ISLAMIC ARTS GALLERY WONOSOBO." Journal of Economic, Business and Engineering (JEBE) 2, no. 2 (April 5, 2021): 447–51. http://dx.doi.org/10.32500/jebe.v2i2.1766.

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sound, and others. With this Islamic art, beauty is able to deliver the servants of Muslims to their God. Wonosobo is one of the districts with a rich variety of Islamic arts, in addition to the fact that the majority of its citizens are Muslim, Wonosobo Regency is also a “santri” city that has many Islamic Education Institutions. From this Islamic Education Institute, several works of Islamic art were produced. To appreciate the works of Islamic art from the Wonosobo community and artists from students, Wonosobo Regency needs to have a building that is used as a forum for art appreciation. With the concept of Islamic architecture, this building is able to become the place intended to make this happen. Apart from being in accordance with building friends, namely Islamic buildings, the Islamic architectural approach will add to the beauty of this building. By using a descriptive analysis discussion to conduct a comparative study. Where later the form of the building will be adjusted to the approach as determined, namely Islamic Architecture.
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Amelia Wulan Sari Sapitri. "Perancangan Enterprise Architecture HMI Sampit Menggunakan TOGAF." Kompak :Jurnal Ilmiah Komputerisasi Akuntansi 16, no. 1 (July 1, 2023): 154–61. http://dx.doi.org/10.51903/kompak.v16i1.1080.

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The Islamic Student Association (HMI) is an umbrella organization with a clear model of being Indonesian and Islamic, providing a platform to train and develop leaders with honesty and quality determination, faith and responsibility. The factors that provide direction within the organization to adopt an Enterprise Architecture (EA) system are aimed at enhancing what the organization needs. Enterprise architecture or what can be called Enterprise Architecture (EA) is a description of the task in question consisting of knowledge, actions, direction from the organization and architectural performance parameters in the description of the design or plan and development of an integrated system. TOGAF (The Open Group Architecture Framework) is a framework that is widely used in creating enterprise or organizational architectures. TOGAF offers methods and tools for creating, running, implementing, and maintaining enterprise architectures in existing systems. The results of this study are in the form of a blueprint that is expected to be useful for organizations as material to assist IT development in HMI.
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Dissertations / Theses on the topic "Architecture, Islamic"

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Omar, Mona A. E. "Translation of Islamic culture into Arabian architecture." Thesis, Curtin University, 2000. http://hdl.handle.net/20.500.11937/302.

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In the past, researchers in the field of art and architecture have searched for a definition of Islamic architecture, its history and its social meaning. This study focuses on the Islamic culture of the Arab world and its influences on the architecture of the region, giving an overview of contemporary architecture in the Arab world, its situation, cultural crisis and hope for the future.This research aims to identify the principal characteristics of Islamic architecture, which embody the needs and demands of Muslims according to their Islamic teachings. Muslims form one of the biggest communities in the world, which is suggested to be more than one fifth of the world's population, about one and half billion.This community has special architectural needs related to their religious teachings, traditions and culture, because Islam is not only a religion, it is a complete way of life, which covers all social, political, economic, educational, cultural, hygienic, and behavioural aspects.For a great number of people, the concept of Islamic architecture denotes tangible characteristics of some architectural features like Mashrabiah, arch, dome, or any other architectural pattern that distinguishes this typical style of architecture. But, Islamic architecture is more than just a spectacle of domes and minarets; it is a deep expression of a rich culture that has unified countries across the globe.In the last fifty years, contemporary architecture of the Muslim world in general, and the Arab world in particular, has been exposed to several outside influences that have eventually caused it to be alienated from its particular sense of identity and, thus, to lose its character. It is believed that such matter requires immediate attention towards attempting a "revival process" by uncovering the bases and principles of Islamic architecture, as manifested throughout Islamic history. These principles could be integrated and molded into the contemporary architecture of the Arab world, which reflects a rather complicated and, sometimes, contradicting set of values.The aim of this study is to develop an appropriate definition for Islamic architecture of the Arab world in terms of Islamic teachings and doctrine.Associated with this aim, this research will include within its scope:Understanding Arabian Islamic culture, traditions and environment and how they have affected architectural design.Translating some principles from Islamic doctrine, which can be applied to architectural practice, and to recognize Muslims' architectural needs and demands, according to Islamic teachings.Developing architectural standards that satisfy Muslims architectural needs and a definition of what, in an Islamic context, could be considered as successful Arabian Islamic architecture.Analyzing to what extent contemporary architecture meets Muslims' needs, according to their Islamic teachings by undertaking a Case Study of pre-Modern and contemporary architecture in Egypt.
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Chinchilla, Najahyia L. "Converging identities Islamic architecture in Detroit /." College Park, Md.: University of Maryland, 2007. http://hdl.handle.net/1903/7140.

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Thesis (M. Arch.) -- University of Maryland, College Park, 2007.
Thesis research directed by: School of Architecture, Planning and Preservation Architecture . Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Otte, Gary (Gary James) Carleton University Dissertation Architecture. "Photographing the void: the camera and the representation of Islamic architecture." Ottawa, 1999.

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Omar, Mona A. E. "Translation of Islamic culture into Arabian architecture." Curtin University of Technology, School of Architecture, Construction and Planning, 2000. http://espace.library.curtin.edu.au:80/R/?func=dbin-jump-full&object_id=10038.

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In the past, researchers in the field of art and architecture have searched for a definition of Islamic architecture, its history and its social meaning. This study focuses on the Islamic culture of the Arab world and its influences on the architecture of the region, giving an overview of contemporary architecture in the Arab world, its situation, cultural crisis and hope for the future.This research aims to identify the principal characteristics of Islamic architecture, which embody the needs and demands of Muslims according to their Islamic teachings. Muslims form one of the biggest communities in the world, which is suggested to be more than one fifth of the world's population, about one and half billion.This community has special architectural needs related to their religious teachings, traditions and culture, because Islam is not only a religion, it is a complete way of life, which covers all social, political, economic, educational, cultural, hygienic, and behavioural aspects.For a great number of people, the concept of Islamic architecture denotes tangible characteristics of some architectural features like Mashrabiah, arch, dome, or any other architectural pattern that distinguishes this typical style of architecture. But, Islamic architecture is more than just a spectacle of domes and minarets; it is a deep expression of a rich culture that has unified countries across the globe.In the last fifty years, contemporary architecture of the Muslim world in general, and the Arab world in particular, has been exposed to several outside influences that have eventually caused it to be alienated from its particular sense of identity and, thus, to lose its character. It is believed that such matter requires immediate attention towards attempting a "revival process" by uncovering the bases and principles of Islamic architecture, as manifested throughout Islamic history. ++
These principles could be integrated and molded into the contemporary architecture of the Arab world, which reflects a rather complicated and, sometimes, contradicting set of values.The aim of this study is to develop an appropriate definition for Islamic architecture of the Arab world in terms of Islamic teachings and doctrine.Associated with this aim, this research will include within its scope:Understanding Arabian Islamic culture, traditions and environment and how they have affected architectural design.Translating some principles from Islamic doctrine, which can be applied to architectural practice, and to recognize Muslims' architectural needs and demands, according to Islamic teachings.Developing architectural standards that satisfy Muslims architectural needs and a definition of what, in an Islamic context, could be considered as successful Arabian Islamic architecture.Analyzing to what extent contemporary architecture meets Muslims' needs, according to their Islamic teachings by undertaking a Case Study of pre-Modern and contemporary architecture in Egypt.
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Parker, Mughsin. "Islamic social centre : an Islamic architecture based on social-value expressed in the prophetic tradition." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/16355.

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The influential role Islam as a religion has on its architecture has not been a recent interest of mine, but as a born Muslim, it has always been an area of research I wished to explore. The content of this paper is therefore not based only on theoretical research done, but also on a personal religious belief system. As the Quran and Hadith (prophetic tradition) plays an integral role in the life of a Muslim, the architecture we inhabit is a vital element in achieving an environment conducive to the practice of an Islamic lifestyle. As it is understood that Islam is a 'way of life', the intention of my research was not aimed at the design proposal of a religious institution such as the Mosque, but rather the idea of an Islamic Social Centre. The purpose of such a centre would not only be to serve the Muslim community, but also to engage the broader Muslim and non-Muslim community in creating a platform for the exchange of knowledge under the banner of Islam. The number of Muslims in South Africa, according to a recent survey, is approximately two million people, (MJC: 2005). Although it is not easy in a South African society, most of these Muslims adhere to a strict Islamic lifestyle. Given that leisure and recreation is a human necessity, South African Muslims are faced with a challenge. The challenge arises in the fact that current places of leisure or social activity do not cater for Muslims' needs, governed by Islamic Law. An example of this need would be the separation of the sexes in order to create an acceptable Islamic environment that would cater for religiously orientated activities. The requirement is thus for a place that would facilitate the needs of the contemporary Muslim while adhering to the conditions set out by Islamic Law. The preceding research documents involved the study of Islam in relation to the spatial implications it has on the lifestyle of a Muslim. This document shall clarify the impact Islam has on the design of the building by explaining its architectural relevance to the design thesis. The criteria that the design of the building will be checked against is the Quran and Hadith while making sure that the two sources do not contradict, which if be the case, the Quran shall take precedence. While the intention is not to design a Mosque, it is important to note that a Mosque should form part of the facility I propose in the design thesis, as it is integral in creating an Islamic environment.
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Curreem, Hassan Abdul. "An islamic centre." Thesis, Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945816.

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Anisi, Alireza. "Early Islamic architecture in Iran (637-1059)." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3474.

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This thesis discusses the architecture of early Islamic Iran (16-450/637-1059). To better understand the architectural history of this period, it is necessary to specify in detail how it took shape and to describe its features. Hitherto, no fully comprehensive study has been carried out on this subject. Most of the earlier attempts in that direction are the products of Western scholars. Few of these can be regarded as fully comprehensive - however worthy they were in their own time - in the light of the huge amounts of information now available. This mass of new material, a good deal of it unearthed in the decades since the Islamic Revolution, at last makes it possible to outline in detail the architectural characteristics of this early period. The proposed study will build on the work done by earlier scholars in the field, both western and Iranian, among which two lengthy studies are of particular value. Mehrdad Shokoohy in his unpublished Ph. D. thesis, Studies in the early mediaeval architecture of Iran and Afghanistan (Edinburgh, 1978), describes twelve buildings in 2 Iran and Afghanistan which he dates to the early mediaeval period. This research - some of which has been published in article form1- introduces some monuments that are little known, but there is still ample room for more detailed conclusions and analysis to clarify the evolution of Iranian architecture in this period. The latest study, Frühe Iranische Moscheen (Berlin, 1994), has been carried out by Barbara Finster. This book explains the different types of early mosques in Iran, with much material from literary sources to supplement the author’s own fieldwork. Since the Islamic revolution in Iran (1357/1979), Iranian specialists have carried out some significant architectural and archaeological research; some of this work has not been published yet while other work has been published only in Persian and is difficult of access. In the course of restoration operations in key historical monuments much new and important material has been assembled, though much of this has not been reported yet. To gather together and to order all of this new information is one of the most important aims of my study. Its primary aim is to understand the characteristics and the underlying principles of early Islamic Iranian architecture. In what follows, I shall try to explain how and why this early (and neglected) period holds the key to understanding the Islamic architecture of Iran. It is essentially a transitional period, a time of laying the foundations for what was to come. It documents the earlier experiments in building types, structural techniques and architectural decoration. We see here the earliest attempt of Islamic architecture in Iran to find a distinctive voice. Only few buildings survive – thought it is very likely that more will be 3 found in years to come - but their wide range of form, style, material and decoration reveals a national tradition that – even thought it was still in the process of tradition that was already, in key ways, different from that of the other Islamic lands. The thesis tries to explain how the heritage of pre-Islamic Iranian architecture evolved and how it laid the foundations for Iranian, and especially Saljuq, architecture. Thus, to create a solid base for studying the later period is an important supplementary aim of this thesis.
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Schmidt, Laura Lee. "Islamic automata in the absence of wonder." Thesis, Massachusetts Institute of Technology, 2010. http://hdl.handle.net/1721.1/59207.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2010.
Includes bibliographical references (p. 151-154).
This thesis looks at the interpretive difficulties posed by the Islamic automata, or hiyal manuscript--an ingenious genre of medieval illustrated manuscripts that describes and depicts mechanical devices such as water clocks, trick vessels, and automata. I choose to focus on the ways in which the automata manuscript has been viewed by scholars, rather than providing a history of the manuscripts themselves, precisely because this latter effort is complicated by a scholarly anxiety with what, exactly, Islamic automata manuscripts are, how they were used, or if (and how) they are valuable. This anxiety reveals not only a deeply subjective discontent with our totalizing "bourgeois" notion of technology - one that claims that we progress only by perfecting our implements - but also points to an inability to overcome this discontent. The way that this discontent is revealed through automata is that this "bourgeois" notion is not only totalizing, but also European. Automata scholarship thus allows us to see how European technology itself can be totalizing. The thesis reviews interpretive trends of this literature: The art historical origins of automata scholarship; mid century scholarship that touted the functional principles of the devices, and today's framework, which places automata in a linear technological evolution towards robotics, cybernetics, and advancement of human self-reproduction. Automata scholarship throughout has maintained a sterile distance from the historical context of the automata production. To close this gap, I argue, the ideological character of the Islamic automata manuscript must be revealed and its problematical relationship to technology disenchanted at every step.
by Laura Lee Schmidt.
S.M.
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Ridge, Kristin. "The American Islamic Cultural Center." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1495807156023029.

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Ateshin, Hussein Mehmet. "A conceptual framework for 'Islamic architectural' education." Thesis, University of Sheffield, 1987. http://etheses.whiterose.ac.uk/14808/.

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At present "Islamic Architecture" is a controversial topic of debate within architectural forums, very much talked about but lacking a clear definition. Saudi Arabia, birth place of Islam, modern pin-up board for many an example of "islamic architecture", has cause to be intimately linked with the area concerned and has initiated a programme for its incorporation within one of its universities. The following study is an attempt to bring a conceptual clarity to the term "Islamic Architecture" and devise an educational programme for its teaching at tertiary level of education in the Saudi Arabian context. The adjective "Islamic" necessitates that any noun that it qualifies should conform to the tenets of Islam. This may not be possible with "Architecture" which, as a term, is tinged with the ethos of. Classical Greece and is associated with "technique" and "object worship". In contrast, the equivalent term used in Islam's own epistemology, Al-Imarah, associates the discipline with "shaping the most suitable environment for the sustenance of human life". Therefore it will be more appropriate to speak of a distinct discipline of Al-Imarah instead of "Islamic Architecture" In defining the parameters of an independent discipline of Al-Imarah one can also establish parameters for a universal educational model that will train those who will be responsible for the shaping of the environment conforming with the attributes of Al-Imarah. In this model, Islam's own "system of thought" and "world view" will become the postulate and the ideal "Muslim Society enjoined by Islam" as its terms of reference. Based on this model a new university programme for the teaching of AI-Imarah, together with the structure of the courses, method of teaching of the courses, and contents of the courses will be proposed. Existing programmes for the teaching of "Architecture" are also suggested to be modified in order to facilitate the incorporation of ideals embodied in the concept of Al-Imarah.
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Books on the topic "Architecture, Islamic"

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Boquera, A. Martinez. Islamic heritage architecture. Edited by International Conference on Islamic Heritage Architecture and Art (1st : 2016 : Valencia, Spain). Southampton, UK: WIT Press, 2017.

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Prochazka, Amjad Bohumil. Determinants of Islamic architecture. Zurich: MARP, 1988.

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Petersen, Andrew. Dictionary of Islamic Architecture. London: Taylor & Francis Group Plc, 2004.

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Grover, Satish. Islamic architecture in India. New Delhi: Galgotia Pub. Co., 1996.

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Prochazka, Amjad Bohumil. Introduction to Islamic architecture. Zurich: MARP, 1986.

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Anne, Stierlin, ed. Islamic art and architecture. London: Thames & Hudson, 2002.

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author, Saradj Fatemeh Mehdizadeh, ed. Persian architectural heritage: Architecture. Southampton, UK: WIT Press, 2014.

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Volwahsen, Andreas. Islamic India. [Ko ln]: B. Taschen, 1990.

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Goodwin, Godfrey. Islamic Spain. San Francisco: Chronicle Books, 1990.

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Khurshid, Hasan Sh. The Islamic architectural heritage of Pakistan: Funerary memorial architecture. Karachi: Royal Book Co., 2001.

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Book chapters on the topic "Architecture, Islamic"

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Roth, Leland M., and Amanda C. Roth Clark. "Islamic Architecture." In Understanding Architecture, 268–77. 4th ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003143956-18.

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Shaw, Wendy M. K. "Islamic Art in Islamic Lands." In A Companion to Islamic Art and Architecture, 1150–71. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch44.

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Abd-Elaziz, Lamiaa, Khaled Mohamed Dewidar, and Mostafa Refat Ismail. "Orientalism and Islamic Architecture." In Advances in Architecture, Engineering and Technology, 141–51. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-86913-7_9.

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Grabar, Oleg. "Architecture as Art*." In Islamic Art and Beyond, 217–23. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003554424-17.

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Grabar, Oleg. "Art and Architecture*." In Islamic Art and Beyond, 121–54. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003554424-13.

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Hassan, Abul, and Sabur Mollah. "Rich Architecture: Briefing on Shari’ah-Compliant Corporate Governance." In Islamic Finance, 295–99. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91295-0_22.

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Grabar, Oleg. "The Iconography of Islamic Architecture*." In Early Islamic Art, 650–1100, 69–86. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003418498-5.

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Northedge, Alastair. "Early Islamic Urbanism." In A Companion to Islamic Art and Architecture, 155–76. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119069218.ch6.

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Petersen, Andrew. "Q." In Dictionary of Islamic Architecture, 235–43. London: Routledge, 2002. http://dx.doi.org/10.4324/9780203203873-285.

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Petersen, Andrew. "B." In Dictionary of Islamic Architecture, 28–43. London: Routledge, 2002. http://dx.doi.org/10.4324/9780203203873-35.

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Conference papers on the topic "Architecture, Islamic"

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Cevik, Gulen. "A Problematic Construct: ‘Islamic Architecture’." In 111th ACSA Annual Meeting Proceedings. ACSA Press, 2023. http://dx.doi.org/10.35483/acsa.am.111.27.

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This paper interrogates the origins and provenance of the term ‘Islamic Architecture,’ making the argument that it is misleading. The term reflects nineteenth- century Orientalist discourse and diminishes the remarkable diversity of architectural traditions found in the predominantly Muslim countries of Asia and North Africa. The paper will survey the early terminology used to discuss the architecture of European colonies in the nineteenth and twentieth centuries, and then discuss the reasons for rejecting the term ‘Islamic architecture.’ A major point will be to note how local traditions of architecture tend to trump the importance of religious function, so that the continuities between the architecture before and after the introduction of Islam are stronger than the similarities that emerged subsequent to conversion to Islam.
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Javid, Ali. "The Architecture Curriculum Between Two Revolutions: From the West to the Islamic Curriculum." In Schools of Thought Conference. University of Oklahoma, 2020. http://dx.doi.org/10.15763/11244/335077.

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The architectural curriculum in Iran has been changed five times in the last five decades (1963–2017). In each period, efforts to change the content and structure of the curriculum were based on the architectural profession’s vision with regard to sociopolitical and economic issues, such as the agenda of development in the White Revolution and Islamizing the society after the 1979 Islamic Revolution. The curriculum as a sociopolitical artifact can be defined as a systematic set of relations between people, objects, events, and circumstances that is changed and developed based on the sociopolitical agenda. This paper focuses on crucial moments in the transformation of architectural education between the two contemporary revolutions in Iran, the White Revolution and the Islamic Revolution. The story of the transformation of the curriculum began in 1963 when a new system of architectural education, Italian pedagogy, was brought to Iran and decolonized the curriculum from the previous pedagogy system, Beaux-Arts, and it continued until the Cultural Revolution (1980–1984), when the new Islamic government decided to detoxify the curriculum from Western influence to Islamize it. This paper outlines the transformation of the structure and content of the architecture curriculum to adapt to the sociopolitical agenda of each revolution.
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ELMASRY, SARAH KHALIL. "ISLAMIC ARCHITECTURE IN DUBAI: RENEWAL AND CONTEMPORANEITY." In ISLAMIC HERITAGE 2018. Southampton UK: WIT Press, 2018. http://dx.doi.org/10.2495/iha180191.

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ALJAWDER, HANA, and HALA A. EL-WAKEEL. "ARCHITECTURE AND PRIVACY IN ISLAM: AN ANALYTICAL REVIEW." In ISLAMIC HERITAGE 2022. Southampton UK: WIT Press, 2022. http://dx.doi.org/10.2495/iha220101.

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DURAI, SHARMILA. "THE AMALGAMATION OF INDO-ISLAMIC ARCHITECTURE OF THE DECCAN." In ISLAMIC HERITAGE 2018. Southampton UK: WIT Press, 2018. http://dx.doi.org/10.2495/iha180221.

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Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan, and Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.

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Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
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Mahmoud, M. F., and M. I. Elbelkasy. "Islamic architecture: between moulding and flexibility." In ISLAMIC HERITAGE ARCHITECTURE AND ART 2016. Southampton UK: WIT Press, 2016. http://dx.doi.org/10.2495/iha160051.

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AHMED ALI, SULTAN. "MOSAIC TILES IN SHRINE ARCHITECTURE IN THE NORTH-WESTERN SUBCONTINENT." In ISLAMIC HERITAGE 2022. Southampton UK: WIT Press, 2022. http://dx.doi.org/10.2495/iha220081.

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ALJAHDALI, SAMAR H. "ARCHITECTURE AND THE INSCRIPTION OF HISTORY: ORHAN PAMUK’S REPRESENTATION OF ISTANBUL." In ISLAMIC HERITAGE 2018. Southampton UK: WIT Press, 2018. http://dx.doi.org/10.2495/iha180091.

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Latif, R., and G. Haider. "Spatial geometry in Islamic art and architecture." In ISLAMIC HERITAGE ARCHITECTURE AND ART 2016. Southampton UK: WIT Press, 2016. http://dx.doi.org/10.2495/iha160071.

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