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1
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.
Full textAbstract:
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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Khouri, Noor K. "Structural grid shell design with Islamic pattern topologies." Thesis, Massachusetts Institute of Technology, 2017. http://hdl.handle.net/1721.1/111282.
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Thesis: S.M. in Building Technology, Massachusetts Institute of Technology, Department of Architecture, 2017.This electronic version was submitted by the student author. The certified thesis is available in the Institute Archives and Special Collections.
Cataloged from student-submitted PDF version of thesis.
Includes bibliographical references (pages 81-84).
Geometric patterns, pioneered centuries ago as a dominant form of ornamentation in Islamic architecture, represent an abundant source of possible topologies and geometries that can be explored in the preliminary design of discrete structures. This diverse design space motivates the coupling between Islamic patterns and the form finding of funicular grid shells for which structural performance is highly affected by topology and geometry. This thesis examines one such pattern through a parametric, performance-driven framework in the context of conceptual design, when many alternatives are being considered. Form finding is conducted via the force density method, which is augmented with the addition of a force density optimization loop to enable grid shell height selection. A further modification allows for force densities to be scaled according to the initial member lengths, introducing sensitivity to pattern geometry in the final form-found structures. The results attest to the viable synergy between architectural and structural objectives through grid shells that perform as well as, or better than, quadrilateral grid shells. Historic and cultural patterns therefore present design opportunities that both expand the conventional grid shell design vocabulary and offer designers an alternative means of referencing vernacular traditions in the modern built environment, through a structural engineering lens. Key words: grid shell, structural topology, Islamic pattern, parametric design, performance driven design, force density method, form finding.
by Noor K. Khouri.
S.M. in Building Technology
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Mostafa, Heba Mohamed Hosam Al Din Mohamed. "Religio-political authority and the formation of Islamic architecture." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610479.
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Hirsch, Phoebe. "Islamic architecture in the Cape South Africa, 1794-2013." Thesis, SOAS, University of London, 2016. http://eprints.soas.ac.uk/23644/.
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Farzanyar, Hamid Reza. "The spirituality of Islamic architecture : symbolism and meaning in the traditional buildings of Islam." Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.423887.
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Hodjat, Mehdi. "Cultural heritage in Iran policies for an Islamic country /." Thesis, Online version, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.283542.
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Sherali, Hafiz-Ur-Rehman. "The architectural character of Islamic institutions in the West." Thesis, Massachusetts Institute of Technology, 1991. http://hdl.handle.net/1721.1/41322.
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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1991.Title as it appears in the June 1991 M.I.T. Graduate List: The architectural culture of Islamic institutions in the West.
Includes bibliographical references (p. 229-242).
This thesis stems from an awareness, reinforced by personal design experience, of a dilemma which exists about character, in terms of appropriateness of and the representation of Islam, in the Institutions built for Muslim immigrants in the West. While architects building in Islamic nations are fighting their own battles against modernism in architecture in order to maintain continuity within the context of their traditional and contemporary cities, architects building for Muslim communities overseas are searching for appropriate images for their Institutions in cultures which historically have been unaware of the true nature of Islamic civilizations in the world. This study attempts to understand the complexities involved in designing for such building programs, which include mediating between the clients' insistence on the re-creation of the architectural traditions which have been left behind, and the immediate urbanistic, symbolic, social and political forces of the contexts which weave and knit the buildings in their surroundings. Within the limited scope of this endeavor, emphasis is placed on consideration of the architectural character of these religious institutions. However, one cannot completely ignore other aspects of the histories of these buildings, which illustrate the process of their making. These buildings are often loaded with self-conscious and fully acknowledged historical references, taken from the so called generic tradition of 'Islamic Architecture', and are collaged to impress upon the believer or non-believer alike, with recognizable imagery and form, the religious and ideological associations of their functions. However, this method of orchestrating often leaves an unstable territory, within which a critical evaluation of them reveals the inherent contradictions. The theoretical discourse of the thesis will deal with, on one hand, a wide range of general issues, such as the image of Islam in the eyes of the West, the human need for continuity and the use of typology in architecture, and on other hand, the distillation of arguments on specific topics such as the iconography of Islamic architecture and the various interpretations put forward to explain its extensive use of geometry and ornament. The case studies of the Friday Mosques in London and Rome and the Jamatkhanas in London and Burnaby extend and demonstrate the above dialogue with the past and will form the basis of formulation of design principles which might be utilized in future building programs.
by Hafiz-Ur-Rehman Sherali.
M.S.
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Asif, Imtiaz. "A phenomenological interpretation of Islamic religious architecture based on Thiis-Evensen's Archetypes in Architecture." Kansas State University, 1997. http://hdl.handle.net/2097/36119.
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Al-Ratrout, Haithem Fathi. "The architectural development of Al-Aqsa mosque in Islamic Jerusalem in the early Islamic period : sacred architecture in the shape of "The Holy"." Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21188.
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The aim of the research is 1) to introduce a definition of the concept of al-Aqsa Mosque and 2) to understand its architectural development and evolution in the early Islamic period within the cultural context of the site. The initial cause of the study was that almost nothing is known about the Muslim building activities at the enclave and there is very little information about it. The existing interpretations of the early development of al-Aqsa Mosque have been generated either from a typological and formal-aesthetic point of view or are based on interpretation constant with biblical texts. This thesis attempts to expand these interpretations with contributions by additional historical, archaeological and architectural investigations of the early Muslim architecture of the enclave within the Islamic cultural context. In order to achieve these main objectives, a systematic survey of the different parts of al-Aqsa was carried out and archaeological excavations of the site were stu died and both helped determine the significance of the site of al-Aqsa Mosque in each period of development. The thesis also investigated the urban context of al-Aqsa enclave and concluded that the earliest ancient traces in the foundation are mainly Roman and were destroyed in the 1st century AD when the site lost its significance and was situated outside the urban form of Aelia. Muslims reaffirm al-Aqsa Mosque for its religious significance in Islam after their conquest of Jerusalem. The Muslim had complete sovereignty over al-Aqsa Mosque in 638 AD and its initial revitalisation encompassed some building activities including the delineation of a house of prayer. Significant construction activities at al-Aqsa enclave were initiated a few decades after the Muslim conquest of Jerusalem. The surviving early Muslim building types, styles, decorative features and construction type provide evidence to show that they date back to the early Islamic period. Even this time could be narrowed down to the time of the Umayyad caliph 'Abd al-Malik. 'Abd al-Malik saw Jerusalem as a place where he could best proclaim his power and therefore he developed a fully threedimensional Muslim image of Jerusalem. The architecture of the enclave and its syntax presents considered and precise planning, a high quality of building skills and careful attention to the structural problems of its parts. Certain buildings are produced from relics in response to particular functional demands practised at the enclave. In relating the early Muslim buildings of the enclave to its given topography, neither their places nor forms, functions nor meanings are accidental. Each fits into its place within an overall architectural formula of al-Aqsa Mosque. From a comparison and evaluation of building types and architectural configurations, the study concludes that the early Muslim monuments have been built in response to Muslims' religious and cultural requirements. Annular centralised buildings have been c onstructed to fulfil cultural and functional requirements and reflect religious values. As for the broad house type of the Congregation Mosque, it was also created to meet the same purpose of the Muslims' religious functions, and its origin can be found in the plan of the Prophet Mosque in Madīnah. The thesis concludes with a set of recommendations for further research that would attract public awareness towards the cultural heritage of Islamic Jerusalem.
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Etemad, Yousefi Arash. "Medieval Islamic and Gothic architectural drawings : masons, craftsmen and architects." Thesis, Massachusetts Institute of Technology, 2005. http://hdl.handle.net/1721.1/33024.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2005.Includes bibliographical references (leaves 54-57).
As medieval designers and craftsmen have left us with no textual evidence of their thinking processes, their drawings offer valuable sources through which their approach to design and construction can be investigated. Focusing on the early architectural drawings of the medieval period, this thesis will explore the intersections between Late Gothic and Timurid architectural practices. Both Timurid and Gothic designers were also skilled builders. Their education provided them with a good understanding of the pragmatics of architecture, while affecting the ways in which these individuals combined theory and practice to produce novelties in architectural form and style. Two 15th/16th century scrolls from Timurid Central Asia and the considerable number of Late Gothic drawings provide materials for a comparative analysis of Gothic and medieval Islamic design practices and the use of drawings. Beginning with a discussion of vaults, this thesis will examine the precise methods by which designers applied geometry in drawings to explore complex forms. The emphasis on intricate vaults in both Late Gothic and Timurid architecture attest to the similarities between these traditions, while presenting the opportunity to explore their differences. A consideration of the function of drawings in medieval design practices will lead in the second part of this thesis to a broad assessment of the profession of architecture in medieval Central Asia. The hierarchies within the building trades, the roles and responsibilities of designers and their education will be among the topics that will be discussed.
Arash Etemad Yousefi.
S.M.
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Francis, Razan. "Secrets of the arts : Enlightenment Spain's contested Islamic craft heritage." Thesis, Massachusetts Institute of Technology, 2014. http://hdl.handle.net/1721.1/93011.
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Thesis: Ph. D. in Architecture: History and Theory of Architecture, Massachusetts Institute of Technology, Department of Architecture, 2014.Cataloged from PDF version of thesis.
Includes bibliographical references (pages 258-280).
This dissertation examines the artistic and architectural mutations occurring in Spain during the eighteenth century, when Spain decided to participate in the Enlightenment's philosophical project that emphasized the classification of art, crafts, and other knowledge, and thereby raised important questions regarding the value of national heritage relative to a universal one. Spain was always viewed by Northern Europeans and Spaniards alike as tainted by its Muslim history, and its culture seen as semi-Oriental. In endeavoring to become part of the Enlightenment, Spanish artists, architects, natural philosophers, and policymakers struggled to come to terms with two challenging factors: their inheritance from the peninsula's Islamic past, and their corresponding isolation from the institutions of Northern Europe. They were forced to consider the hierarchies of the "liberal" over the "mechanical," intellectual over manual, high over low. The quest of the Spanish crown for economic reform shaped the relations among art, architecture, and crafts, which were manifested in the contrasting institutional stances on those hierarchies in the Academy of San Fernando (est. 1752) and the Economic Societies (est. in the 1770s). This dissertation probes how the reconsideration of past categories in light of the economic reform affected the practice and theory of architecture. It looks at ornament as a key site where Christian Spain sought to confront the marginality imposed upon it during the Enlightenment. Spain's experience-grappling with its Christian Iberian identity, its Arab and Jewish legacies, and its relationship to European institutions-constitutes a neglected episode in the art-historical narrative, one that informs the history of the decorative arts and knowledge construction in the eighteenth century.
by Razan Francis.
Ph. D. in Architecture: History and Theory of Architecture
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Haque, M. Munirul. "Exploring an Islamic identity in North America through landscape architecture." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ61902.pdf.
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Abdulhady, Sarah. "The presence and architecture of Islamic health providers in Egypt." Master's thesis, Faculty of Health Sciences, 2019. http://hdl.handle.net/11427/30959.
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Weakening health systems in the Middle East and North Africa (MENA) region has led to a shift towards a greater acknowledgement of the involvement of non-state providers in health care services and delivery. A wide range of non-state health providers exist in the region, one type being Islamic health providers (IHPs) which fall under the category of non-state, not-for profit health providers. There is very little information available about the non-state sector in the MENA region, and almost nothing about IHPs, although anecdotally they are described as providers of choice, said to provide high quality services at low cost. This research aims to explore the public/private mix in the MENA region, delving into the types of collaborations that occur between the public and non-state sector. It will then narrow down in a single case study focusing on looking at IHPs in on MENA country (Egypt), and consider how IHPs 'fit’ within their national health system. Egypt was chosen for this study as IHPs have a long presence there, as Egypt is the birthplace of many Islamic groups such as the Muslim Brotherhood, which then migrated to neighboring countries. Common themes found in the case study was the lack of regulations for both the non-state sector and IHPs, competition in service provision with the public sector, and inequality in provision of health services (the latter issue observed in the broader non-state sector in the MENA region, but not specifically in IHPs). With regards to IHPs in Egypt, they were found to serve nearly 20% of the population. Exact numbers of the presence of IHPs in the country is difficult to obtain, as they are largely invisible in literature and are often categorized as non-governmental organizations (NGOs). Estimates show that there are around 5000 NGOs providing primary health care (PHC) and other health services. Most of these facilities are concentrated in urban areas. It was found that the 'Islamic’ label of IHPs is utilised either to gain donations, to denote the fact that this is a charitable institution, or because the facility is attached to a mosque. Most of the IHPs in the country practice a form of social rather than political Islam, making them not that different from other non-state secular facilities.
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To, Kin-chung Frank. "Mosque & Muslim community centre in the New Territories." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947497.
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Saloojee, Ozayr S. "Solomon's temple as metaphor : an Islamic understanding /." Ottawa, 2001.
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El-Akkad, Tarek A. "The Aesthetics of Islamic Architecture & the Exuberance of Mamluk Design." Doctoral thesis, Universitat Internacional de Catalunya, 2013. http://hdl.handle.net/10803/117147.
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The Mamluk period was the most exuberant in Egypt. It lasted from 1250 to 1517, a short period of only 267 years but highly dynamic in art and architecture. No historian has given a documented and defendable reason for this rise yet many spoke of the origins of the Mamluks in Eastern Europe, Anatolia, and the Caucus. Their excellence in design was directly related to the diversity of their population in Egypt and Syria but more specifically in Cairo. A new aesthetic developed in their art and architecture and became uniquely Mamluk. It was a culmination of design influences coming from as far away as Persepolis in the East and al-Andalus in the West. Good trade relations with Catalonia played an important role in the transmission of design ideas and the prosperity of the Mamluks. The doctorate thesis is a study of the sources of Islamic design in several regions and their development. It analyzes examples from the pre-Islamic, Islamic and post-Islamic periods to show how design shared inspirational sources. It traces the aesthetics of Islamic architecture, using twentieth century Spain as a case study, to show how this affected the development of modern and contemporary architecture.El període Mameluc era el més exuberant a Egipte. Va durar des·de 1250-1517, un curt període de només 267 anys, però molt dinàmic en l'art i l'arquitectura. Cap historiador ha donat una raó documentada i defensable per aquest augment però molts van parlar dels orígens dels mamelucs a Europa de l'Est, Anatòlia i el Caucus. La seva excel·lència en el disseny estava directament relacionada amb la diversitat de la seva població a Egipte i Síria, però més específicament al Caire. Una nova estètica desenvolupada en el seu art i arquitectura, i va esdevenir únic mameluc. Va ser la culminació d'influències de disseny procedents de llocs tan llunyans com Persépolis a l'est i al-Andalus a l'Oest. Les bones relacions comercials amb Catalunya van exercir un paper important en la transmissió de les idees del disseny i la prosperitat dels mamelucs. La tesi doctoral és un estudi de les fonts de disseny islàmic en diverses regions i el seu desenvolupament. S'analitzen exemples dels períodes pre-islàmic, islàmic i post-islàmic per mostrar com el disseny comparteix fonts d'inspiració. Traça l'estètica de l'arquitectura islàmica, amb l'Espanya del segle XX com un estudi de cas, per mostrar com va afectar al desenvolupament de l'arquitectura moderna i contemporània.
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Bartsch, Katharine Ann Ruth. "Re-thinking Islamic architecture : a critique of the Aga Khan Award for Architecture through the paradigm of encounter /." Title page, table of contents and abstract only, 2005. http://web4.library.adelaide.edu.au/theses/09PH/09phb293.pdf.
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Thesis (Ph.D.)--University of Adelaide, School of Architecture, Landscape Architecture and Urban Design and Centre for Asian and Middle Eastern Architecture, 2005."July 2005" Includes bibliographical references (leaves 305-327).
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Perez, Avendano Carlos L. "Meaning in Islamic architecture : an analysis of the Alhambra at Granada." Thesis, University of Portsmouth, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.384889.
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Hunter, Teresa Irene 1950. "The concept of center as a cultural manifestation of Islamic ideals as translated into architecture." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/277235.
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Architectural historians have always seen the Islamic city and Islamic house as unsystematic in design and layout. In this work I show that there is a basic spatial symbolism predating, and then adopted by, Islam, based on three major concepts. The first is that there is a residual notion of center as something sacred; secondly that instead of dichotomies or binary oppositions space in Islamic architecture is a continuum and lastly that the center of the center, whether or not it has any visible symbolism, (fountain for example) is an axis mundi, or vertical axis to the heavens. These features are seen not just in urban and housing designs, but also in mosques, madrassas, and garden layouts.
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El, Sandouby Aliaa Ezzeldin Ismail. "The Ahl al-bayt in Cairo and Damascus the dynamics of making shrines for the family of the Prophet /." Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1580016711&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Otte, Gary. "Photographing the void, the camera and the representation of Islamic architecture." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43295.pdf.
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Al-Ghazal, Nahed Mohammed. "Islamic norms and traditional forms : tha case of Tripoli." Thesis, Open University, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316678.
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Kateb-Valiankoh, Fatemeh. "Iran domestic architecture : during Qajar period." Thesis, Birmingham City University, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324093.
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Al-Hokail, Abdulhakeem Abdulrahman. "Socio-cultural contradictions in the Arab-Islam built-environment : the case of Arriyadh City." Thesis, University of Newcastle Upon Tyne, 1995. http://hdl.handle.net/10443/1635.
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Since the beginning of this century, inacculturation which is the full acceptance of foreign ideas and concepts, have produced a negative impact on the Arab/Islamic socio-cultural milieu. Instead of the synthesised approach to the transfer of ideas and concepts or in another word acculturation the inacculturation approach resulted on many socio-cultural contradictions on the Arab/Islamic built environment. Every built-environment consists of distinctive features that relates to social, cultural, economical and environmental parameters inherent in that particular built-environment. Before the 1950s, the built-environments of the country of Saudi Arabia were a natural continuation of city-building techniques throughout history. The most significant period that affected that urban continuity was the advent of the religion of Islam. However, since the 1950s, fast and dramatic changes had occurred in the built-environment that had affected it in social and cultural terms. These urban changes were not synthesised with the socio-cultural norms and ways of life of the residents of these built-environments. In another word, the process of urban inacculturation instead of acculturation had been taking place in the urban spatial structures of the country’s cities and towns. This study attempts to understand and explain the process of urban change that had occured since the 1950s. The city of Arriyadh was chosen for an in-depth investigation as a case study for this research. The case study approach starts by analysing the city urban development from the traditional to the contemporary. Then, using both quantitative and qualitative approaches, it examines the socio-cultural contradictions, urban identity and perceptions of the built-environment. The study reveals that the traditional built-environment had less socio-cultural contradictions, clear urban identity and perceived in positive terms. While the contemporary built environment resulted in socio-cultural contradictions, and ambiguous and distorted urban identity and perceived as containing negative social, cultural, and environmental and economical handicaps.
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Jakeman, Jane. "Abstract art and communication in 'Mamluk' architecture." Thesis, University of Oxford, 1993. http://ora.ox.ac.uk/objects/uuid:83f44ba8-2ba6-4ff1-8732-9e78d65ad5c5.
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Fourteenth-century Cairo saw a movement towards abstract, geometric art. This movement reflected contemporary intellectual interests and represents the culmination of the ascendancy of Islamic philosophy over the humanist vocabulary of art. The thesis seeks explanations for the positive, i.e. for the forms which art actually took, rather than concentrating on prohibitive mechanisms. In architecture, the disappearance of stucco vegetal decoration may have been partly due to the effects of an outbreak of plague, but the main influences on contemporary art and architecture came from the esoteric habits of thought induced by sufism, alchemy and hermeticism, and from the dualist concerns of Islamic philosophy. The thesis discusses the continuity between sufism and Shī'ism, the history of sufism in Cairo as it affected art and architecture, concepts of the microcosm and the macrocosm, and theories of colour, substance and gilding. The thesis examines talismans and other esoteric material. It discusses architectural incorporata, presents a catalogue of Pharaonic material re-used in Islamic architecture, and argues that blocks bearing Pharaonic hieroglyphs represented Hermetic lore and, at entrances to buildings, paralleled the use of Pharaonic references at the beginning of esoteric manuscripts. The detailed discussion of architecture takes the form of an examination of a religious building, scrutinising the underlying principles of decoration and then moving on to specific elements such as the entrance and the mihrab. The thesis discusses, and dissents from, iconographic interpretations of architectural imagery. It attempts to evolve a terminology for discussion and concludes that 'mamluk' is inappropriate as a cultural term, since the influence of the individual patron on art and architecture was less innovative than the intellectual background of the period, and the dissociation of the patron from contemporary society has been over-estimated. It comes to the conclusion that 'an art of the bāṭin' would more effectively express the major influence on the art and architecture of fourteenthcentury Cairo.
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McClary, Richard Piran. "The Rūm Saljūq architecture of Anatolia, 1170-1220." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/21688.
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This thesis investigates the surviving architecture built in Anatolia from circa 1170 to 1220, a period that encompasses the rule of the Rūm Saljūq sultans Kılıç Arslān II to ʿIzz al-Dīn Kay Kāwūs I. This was the period which saw the development of a discernible Rūm Saljūq architectural aesthetic across the lands under their control. Due in part to the accident of survival, the main focus is on imperial structures, beginning with the palace kiosk of Kılıç Arslān II in Konya and ending with the hospital and tomb of ʿIzz al-Dīn Kay Kāwūs I in Sivas. The thesis begins with a linear chronology of the various Turko-Muslim dynasties in the region, focussing primarily on the Rūm Saljūqs. This provides the historical and political context within which the corpus of buildings was created, and is based primarily on Arabic, Persian and Byzantine chronicles, augmented by the most recent scholarship. The second chapter studies the surviving corpus of portals, along with a number of tombs, and the monumental minaret attached to the qibla wall of the Great Mosque in Sivas. This reveals the range of patterns and forms which were employed to create an identifiably Islamic aesthetic. The portals are all stone, while the tombs may be in brick or stone. The minaret is entirely brick-built, and the analysis of the brick and glazed tile structures demonstrates the wide ranging connections to Persianate architecture, especially the Ildegüzid architecture of Nakhchivān and Marāgha. Chapter three is divided into two sections, with the first consisting of analysis of the various constituent materials used to construct the corpus. The palace kiosk of Kılıç Arslān II in Konya is used as a case study throughout the first part of the chapter. The second section examines working methods, and concludes with a hypothesis as to the division of roles among the skilled craftsmen and semi-skilled labourers responsible for constructing the buildings under discussion. The fourth chapter is devoted entirely to the hospital and tomb of ʿIzz al-Dīn Kay Kāwūs I in Sivas. Along with revealing hitherto unstudied decorative elements of the complex, the analysis shows that the tomb was part of the original design schema. This is in contrast to the currently accepted view of scholars that it was added after the death of ʿIzz al-Dīn Kay Kāwūs I by his brother, rival and successor, ʿAlāʾ al-Dīn Kay Qubādh I. The detailed analysis of the minaret added to the Great Mosque in Sivas, along with the nearby tomb and hospital, all built during the reign of ‘Izz al- Dīn Kay Kāwūs I, suggests an increased importance of that city to the dynasty which cannot be perceived from the literary sources alone. The thesis concludes with an overview of sultanic and royal female patronage during Rūm Saljūq rule, followed by a number of avenues for further enquiry.
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Habal, Rula. "Segregation by design? : the evolution of an Islamic community in Michigan." Thesis, Massachusetts Institute of Technology, 1993. http://hdl.handle.net/1721.1/66755.
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Thesis (M.C.P.)--Massachusetts Institute of Technology, Dept. of Urban Studies and Planning; and, (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1993.Includes bibliographical references (p. 155-166).
Today, the notion of the melting pot can no longer explain the process of assimilation in American society. The current cultural scene is comprised of a mainstream group and a large number of subcultural enclaves. The coexistence of these groups leads to tensions between the mainstream culture and the various subcultures, in this case, the immigrant ones. Transformation of the ethnic enclaves occurs over generations of interchange with the mainstream environment and results in specialized communities that are a hybrid of the immigrant's culture and the prevailing American one. This thesis explores the dialectical relationship between culture and city form by analyzing the evolution of the Islamic community of Dearborn, Michigan, which has the densest concentration of Arab Muslims in America. It traces the original Southend community, which has an irregular, agglomerate city form, to the later developed Eastend community, which has a grid-like city form. This thesis then examines a vision to design a new Islamic community at a proposed site in Plymouth, Michigan. How and to what extent ethnicity is expressed in the physical form of all three communities is examined. Issues of self-image and representation are also explored. The proposed Plymouth project exemplifies three architectural and urban planning trends: the building of state mosques in the Islamic world, the development of American suburbs, and the creation of subcultural enclaves by design. If it is built, the new Islamic community in Plymouth will be a compromise between the maintenance of self-identity and integrity of the immigrant subgroup and total assimilation and integration with the mainstream. . The architectural message sent by these designed ethnic enclaves to the mainstream culture represents new attitudes of the enclave members about their own identity and role in American society. The melting pot model of assimilation is being replaced with a model of distinct but open subcultures. The result will be a culturally pluralistic urban form, where group interchange diffuses polarization and promotes understanding.
by Rula Habal.
M.S.
M.C.P.
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Zarabadi, Seyedeh Ladan. "Governmental Islamic Patriarchy and the Gendered City: The Re-making of Iranian Public Spaces under the 21st Century Islamic Republic." University of Cincinnati / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1573575958986507.
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Al-Masri, Wael M. (Wael Mohammad). "Architecture and the question of identity : issues of self-representation in Islamic community centers in America." Thesis, Massachusetts Institute of Technology, 1993. http://hdl.handle.net/1721.1/12715.
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Khidir, Omeima M. O. "Bridging between the Contemporary and the Vernacular architecture." Thesis, Virginia Tech, 1998. http://hdl.handle.net/10919/32246.
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Tuti is an Island at the confluence of the Blue and the White Niles in Khartoum city, the capital of Sudan.
The intention of this thesis is to design a bridge on the blue Nile which links the Contemporary world of Khartoum, the urban conurbation, to the Vernacular world of Tuti Island, the rural settlement. In addition, the project aims to provide a space that welcomes the bridge and to be a meeting plaza for both worlds.
It is also intended to provide the Island with landmarks to be used as a point of reference. These landmarks from an integral part of the main theme running through the design from the edge of the Island to the center. This theme incorporates the essential design elements of the Islamic traditional house, which are the courtyard (the core of the house), scattered rooms which form the courtyard, and the wall that encloses the house.
These landmarks are: the edge sit,representing the first landmark housing a threshold, a wall enclosing the courtyard, a market and a mosque which is the predominant building; a library, a plaza, the center plaza that accommodates a renovated buildings.
The end result would be the linking the fast life of Khartoum to the quite and settled life of Tuti.Master of Architecture
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Flood, Finbarr Barry. "Palaces of crystal, sanctuaries of light : windows, jewels and glass in medieval Islamic architecture." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/19754.
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Harrison, Tracy Elizabeth. "Visualizing Complexity : A Spatial Analysis of Decorative Geometric Pattern in the Islamic World, 900-1400 AD." PDXScholar, 2005. https://pdxscholar.library.pdx.edu/open_access_etds/2434.
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This study explores how the use of complex decorative geometric patterns in Islamic architecture spatially relates to advances in the fields of science and philosophy in the Islamic world between the ninth and fourteenth centuries. This project examines hypotheses developed by vario~s scholars on the forces that shaped the use of these patterns (known as the geometric mode) in Islamic architecture. The prevailing assumption that advances in mathematics contributed to the use of the geometric mode is used as a starting point for subsequent analysis.
For this study, two spatial databases were created. One contains over two hundred and twenty monuments of Islamic architecture exhibiting the geometric mode, while the other contains over one hundred records of activity in the sciences and philosophy. From these databases, decorative geometric pattern types were classified and ranked, and scholarly activities were classified. Density maps were developed from these classes and ranks for each century, and were compared in a series of analytical overlay maps. Each map depicts the spatial relationships of the activities in question over a span of three centuries, enabling a spatio-temporal analysis of the connections between disciplines within the context of the broader cultural elements at work.
These maps allow for examination of these disciplines in a new way; there has never been a spatial analysis testing the existing hypotheses until now. The density overlay maps show that some of the prevailing hypotheses are partially supported by the data, but the primary hypothesized relationship-that activity in mathematics prompted use of the geometric mode-is not applicable to all regions of the Islamic world during this time period. The spatial analysis exposes the previously overlooked possibility that the geometric mode could have influenced activity in the sciences and philosophy.
This study provides tools to better understand the complex relationships among art, science, and philosophy: two spatial databases, a geographic information systems (GIS) model, and resulting analytical overlay maps. The maps produced in this project reveal examples where the quality of contact among disciplines in these very specific times and places is worth examining in greater detail.
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Cohen, Andrew Jonathan. "Architecture in Religion: The History of the Hagia Sophia and proposals for returning it to worship." FIU Digital Commons, 2011. http://digitalcommons.fiu.edu/etd/2400.
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For nearly fifteen hundred years, the Hagia Sophia has been a constant figure in Istanbul, Turkey. The building has been the symbol of Christianity for the Byzantine Empire, Islam for the Ottoman Empire and Secularism for Republic of Turkey. It is rare that one building has had the ability to symbolize both religion and politics in the manner in which the Hagia Sophia has. One of the goals of this research is to examine the historical circumstances that have allowed this symbolism to occur. The other goal of this research is to examine the current voice that wishes to return the Hagia Sophia back to a place of worship. To properly understand this voice, it will require scrutinizing the obstacles necessary for religious groups to overcome to achieve this, as well as determining if this is even a viable option.
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Sandhu, Tariq (Tariq Mahmood) Carleton University Dissertation Architecture. "The idea of suhbat (companionship) in complexities of Islamic urban environment." Ottawa, 1999.
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Kabuka, Mukhtar 1954. "The origin and development of domestic architecture and urban planning in the pre-Islamic Near East." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/558096.
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Kidess, Charles I. "Towards an ideology of urban form : open space in the built environment with particular reference to the arid urban environment in the Middle East /." Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09ARCHM/09archmk46.pdf.
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Samhouri, Wael. "Sacred dimensions in the architecture of the Islamic city : (a study in the light of "tradition")." Thesis, Royal College of Art, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.600820.
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Al, Ajlouni Rima Ahmad. "Development and evaluation of a digital tool for virtual reconstruction of historic Islamic geometric patterns." Texas A&M University, 2005. http://hdl.handle.net/1969.1/2519.
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For the purpose of cultural heritage preservation, the task of recording and
reconstructing visually complicated architectural geometrical patterns is facing many
practical challenges. Existing traditional technologies rely heavily on the subjective
nature of our perceptual power in understanding its complexity and depicting its color
differences. This study explores one possible solution, through utilizing digital
techniques for reconstructing detailed historical Islamic geometric patterns. Its main
hypothesis is that digital techniques offer many advantages over the human eye in terms
of recognizing subtle differences in light and color. The objective of the study is to
design, test and evaluate an automatic visual tool for identifying deteriorated or
incomplete archaeological Islamic geometrical patterns captured in digital images, and
then restoring them digitally, for the purpose of producing accurate 2D reconstructed
metric models.
An experimental approach is used to develop, test and evaluate the specialized
software. The goal of the experiment is to analyze the output reconstructed patterns for
the purpose of evaluating the digital tool in respect to reliability and structural accuracy,
from the point of view of the researcher in the context of historic preservation. The
research encapsulates two approaches within its methodology; Qualitative approach is
evident in the process of program design, algorithm selection, and evaluation.
Quantitative approach is manifested through using mathematical knowledge of pattern generation to interpret available data and to simulate the rest based on it. The
reconstruction process involves induction, deduction and analogy.
The proposed method was proven to be successful in capturing the accurate
structural geometry of the deteriorated straight-lines patterns generated based on the
octagon-square basic grid. This research also concluded that it is possible to apply the
same conceptual method to reconstruct all two-dimensional Islamic geometric patterns.
Moreover, the same methodology can be applied to reconstruct many other pattern
systems. The conceptual framework proposed by this study can serve as a platform for
developing professional softwares related to historic documentation. Future research
should be directed more towards developing artificial intelligence and pattern
recognition techniques that have the ability to suplement human power in accomplishing
difficult tasks.
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Shokri, Hassan M. "Fountain in perpetuity : a historical examination of Islamic fountain design from the ninth to the sixteenth centuries and a contemporary interpretation." Thesis, University of Wolverhampton, 2000. http://hdl.handle.net/2436/89096.
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Solieman, Khalifa Ali 1950. "M'zab community, Algeria, North Africa: Its planning and architectural aspects--past, present, and future." Thesis, The University of Arizona, 1988. http://hdl.handle.net/10150/291976.
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This thesis is a report of a study of some aspects of the architecture and urban planning of the M'zab Valley communities of southern Algeria, North Africa. The interrelation of physical planning and religious/social structures of the communities of the M'zab Valley are explored. This study was concerned with the following questions: (1) What are the various environmental factors that influence the design values of the M'zabites? (2) To what extent is the distinctive style of architecture in the M'zab due to religion: the Ibadi heritage or Islam in general? (3) How has the M'zab social structure responded to outside influences in recent years? (4) What is the present trend of the M'zab urban communities in architecture and planning?
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Shraim, Mohammed A. "Hospitality and visibility in domestic space : an analysis of visual separation between men's and women's domains of domestic space in Riyadh." Diss., Georgia Institute of Technology, 2000. http://hdl.handle.net/1853/22958.
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