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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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Khoukhi, Imadeddine, Dalila Senhadji, and Merwan Zine Elabidine Hellal. "New Mosques Architectural Platform: Digitalised Inventory and Analysis for Mosques Referencing." Journal of Islamic Architecture 7, no. 3 (June 28, 2023): 391–98. http://dx.doi.org/10.18860/jia.v7i3.21060.
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This research tackles the architectural typology of mosques built by religious associations in Algeria, which is a timeless issue. Despite the specific legislation of the new mosques' architectural typology, random or fanciful architectures in the field are considered Islamic Architecture. Our research aims to analyze mosque architectural data and report all the architectural and architectonic elements identified in two Algerian wilayas as a case study. It is then to classify and define the authentic typologies of Maghrebi, Ottoman mosques, or any other developed by specialists in Islamic architecture and art, especially if the platform is linked with the general inventory of Islamic architecture accredited by UNESCO. The concept of creating the platform starts with an inventory of mosques, and it is then developed to list various criteria for classifying mosques. Thus, a flexible filtering system is implemented to help perform multi-criteria analysis and visualize results in a geographic interface. This platform can meet several objectives in many research fields and be adapted for buildings other than mosques. Furthermore, the platform will serve as a basis for researchers and students, the Directorates of Religious Affairs, and the Ministry of Religious Affairs to analyze the architectural data of mosques.
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Ali, Ayat, Nangkula Utaberta, Mastor Surat, and Maryam Qays Oleiwi. "Green Architecture and Islamic Architecture: The Islamic Arabic City and the Traditional Islamic House." Applied Mechanics and Materials 747 (March 2015): 24–27. http://dx.doi.org/10.4028/www.scientific.net/amm.747.24.
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The concept of sustainability or green architecture is not considered a new term, it is rather a concept embodied by the traditional architecture in different parts of the world since old ages via spontaneous and experimental compatibility. This compatibility is associated with the environment and with the efficient exploitation of the resources of the natural environment in accordance with the evolution of life and its means over the years. It is obvious to everyone the fact that the teachings of the Islamic religion include a lot of the principles of sustainability, which overlap with the social organization and behavior of the humanitarian community and are reflected on the production both at the level of urban planning standards for cities and urban agglomerations or the features of the traditional architecture. This paper is an attempt to define the concept of sustainability in the references of traditional Islamic architecture, in general and housing in particular, through a review of the relationship between man and the environment and its preservation within the Islamic perspective.
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Alireza Mohamadi. "The effect of religious values in the formation of spaces in Islamic architecture of Iran." Global Journal of Engineering and Technology Advances 15, no. 3 (June 30, 2023): 111–17. http://dx.doi.org/10.30574/gjeta.2023.15.3.0108.
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In any society governed by religion, each activity performed in the society is closely associated with religious factors. In an Islamic society where Islam is the basis for the elements of the society, various arts including architecture are the most important manifestations of Islamic principles. After emergence of Islam in Iran and introducing the Islamic worldview to Iranians, it changed the Iranians' way of thinking and beliefs. This worldview affected Iranian architecture in constructing different buildings such as mosques, houses, tekye, caravanserai, and other buildings based on Islamic theoretical foundations. Different parts of these places, such as the dome, minaret, entrance, vestibule, and other parts, were built according to Islamic principles and foundations and formed an architectural style that is currently known as the Islamic architecture of Iran. This style, like other existing architectural styles, has been influenced by local and historical characteristics and is considered one of the most important and successful Islamic schools. The investigation of architectural principles in different Islamic buildings, including the meanings of dome, hijab, mihrab, and aesthetics in Islamic architecture of Iran was the purpose of the present study. The study sought to examine the principles formed based on religion in the Islamic architecture of Iran. The results indicated that the Islamic spaces of Iran were built based on Islamic religious values.
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Nurjayanti, Widyastuti, and Fadhilla Tri Nugrahaini. "SUSTAINABLE ISLAMIC ARCHITECTURE IN SETTLEMENTS AND THEIR ENVIRONMENT IN SURAKARTA." Journal of Islamic Architecture 7, no. 4 (December 30, 2023): 750–59. http://dx.doi.org/10.18860/jia.v7i4.19204.
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Islamic architecture is a science that combines architecture and Islam based on the Qur'an and Hadith. It is a built environment based on or applying Islamic basic principles and values, while sustainable architecture is a solution to save the Earth from destruction. Sustainable Islamic architecture is essential and exciting to study for some reasons. Basically, Islamic principles are compatible with sustainable architecture and green building principles. This study aims to determine old and new housings dealing with (1) sustainability through the architectural GBCI table, (2) Islamic architecture through the parameters of Islamic architecture, (3) relationship between sustainable and Islamic architecture. It was conducted using qualitative and quantitative methods based on the Greenship house table version 0.1 and Islamic architecture criteria. Analysis and discussion were carried out according to the research objectives. The study results show Islamic and sustainable architecture in old and new housing. The relationship reinforces each other, synergizes, and shows a positive correlation. It can be seen in the suitability of activities, benefits, and design implementation.
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Rashid, Mizanur, and Katahrine Bartsch. "HISTORICAL FABULATION: A FRAMEWORK TO RETHINK THE ISLAMIC ARCHITECTURE OUTSIDE ISLAMIC WORLD." International Journal of Architectural Research: ArchNet-IJAR 8, no. 1 (March 3, 2014): 120. http://dx.doi.org/10.26687/archnet-ijar.v8i1.331.
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The current study offers a critical interpretation of the more transient traces of Islam in Australia, and their representation in the equally scanty tangible evidences. The scope of recent surveys in this field is increasingly inclusive. However, very few studies focus on the architecture of Muslim communities in regions where Islam is not the predominant faith, especially in the southern hemisphere. The historical Adelaide Mosque, and many others, is excluded from the historical record despite the instrumental role it played in the life of Muslim settlers. This absence raises questions about gaps, or histories untold, as well as myths received, in histories of ‘Islamic’ architecture that raise questions about the truth-value of the past. There is a need to examine hybridized forms and shared architectural narratives to counter the myopic but persistent representation—or fabulation—of supposedly authentic, largely Arab-centric, forms of ‘Islamic’ architecture. This paper argues, then, that new theoretical frameworks are required to interpret this architectural hybrid that is, we argue, typical rather than exceptional.
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Taha, Ahmed Abdulwahid Dhannoon, Oday Qusay Abdulqader Alchalabi, and Amer Abdullah Alazawi. "The Dazzling in Islamic Architecture." Journal of Islamic Architecture 8, no. 1 (June 20, 2024): 234–43. http://dx.doi.org/10.18860/jia.v8i1.23594.
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Buildings in Islamic architecture are distinguished by dazzling features in general, especially religious buildings such as mosques, schools, and shrines. The literature could not find a clear identification of reaching the dazzling concept. Moreover, researchers in the Islamic architecture discipline did not focus on determining sufficient knowledge of the design methods of applying the dazzling approach in Islamic architecture, and they did not clarify a specific detailed vocabulary of Islamic dazzling concepts. However, the problem of the study was identified by observing the literature and buildings. Therefore, the formulated question encompasses “the unclear knowledge of applying designing procedure of dazzling characteristics in Islamic Architecture buildings.” The study raised an important question: “What is the design methodology of dazzling features in religious buildings within Islamic Architecture.” The study aims to identify the practical design elements, principles, and rules of the dazzling characteristics in religious buildings in Islamic architecture to draw out a guideline that designers can apply in contemporary Islamic Architecture. The theoretical framework of the dazzling concept was constructed to achieve this aim, with variables and sub-variables highlighted to identify the design methodology that can actualize dazzling concept in Islamic architecture by reviewing previous studies. The abstracted variables used in designing the checklist were applied to analyze the cases formally. Selecting cases from religious buildings from Islamic style depends on specific criteria. However, the results analyzed statically showed that dazzling concept in Islamic architecture applied in five major levels (structure, form, architectural elements, interior space, and ornamentation) with seven main principles (richness, exaggeration, uniqueness, complexity, proportion, and ambiguity). Richness is the most affected factor in applying clear dazzling concept, while exaggeration and uniqueness are second-rated factors that can impact the value. Dazzling concept is an essential characteristic that designers should apply in contemporary Islamic architecture.
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Soltani, Mahya. "Philosophy and Wisdom in Islamic-Iranian Architecture, with Respect to External Veil in Architecture." Current World Environment 10, Special-Issue1 (June 28, 2015): 260–67. http://dx.doi.org/10.12944/cwe.10.special-issue1.34.
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The result of centuries of experience of this country’s ancestors and great artists, are Memorabilia that nowadays referred to as Islamic architecture. Increasing crisis of identity and irregularities in the feature of contemporary cities and buildings, reveal the latent values of past experiences more than ever. Various definitions have been proposed to explain Islamic architecture, which mostly address its material and superficial aspects. This paper attempts to address the wisdom in Islamic architecture. Based on this view work of art that lies between the audience and the author, as the medium, contains spiritual teachings, and architect as a wayfarer seeking for spiritual growth and moral virtues, and by acquiring real knowledge of the world and reaching the perdition rank for the sake of god, revives the flow of god’s wisdom in his being and makes the grace of god appears in this worldly bodies (of architecture). In principle, this attitude toward Islamic architecture is endogenous in that it can redefine a leading Islamic architecture. This paper also purports to, extra to describing wisdom in Islamic architecture, investigate the internal and external views of Islamic wisdom toward architecture. Hence, this paper first describes the characteristics of Islamic art and then conducts an investigation on the internal and external aspects of Iranian architectural wisdoms, by defining the philosophy of Islamic architecture. Then the architecture of mosques, as the feature of Islamic buildings, is presented, along with the philosophy of each of its individual components. Finally, the philosophy of the veil in Islamic architecture is, briefly, explained. It should be noted that the future of Islamic architecture is only definable in the light of a philosophical and endogenous approach, the view that is imbedded, in best, in the Iranian style of architecture.
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Üstün, Berna, F. Özge Güven Ulusoy, Gamze Şensoy, and Fatma Kolsal. "A DESIGNER IN THE INTERSECTION OF ISLAMIC-OTTOMAN ARCHITECTURE: THE ARCHITECTURAL CONCEPT OF TURGUT CANSEVER (1920-2009)." Journal of Islamic Architecture 5, no. 4 (December 21, 2019): 229–42. http://dx.doi.org/10.18860/jia.v5i4.5346.
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Architects in the history of architecture try to be understood by their ideas that their designs need to be present on earth. Turgut Cansever (1920-2009) is an important opponent architect who was prized by Aga Khan Awards for architecture three times in his professional life and established his architectural understanding of the architecture of Ottoman and Islamic culture. This study aims to describe the life and work of the architect and his opinion about Islamic-Ottoman Architecture. Setting his architectural conception on a broader belief, Cansever strengthens his apprehension of architecture with his practice and literature studies. This unique approach in his works is shaped by a point of view that criticizes modernity but aims to validate it by reinterpreting in line with Islamic architecture. The references in the background of the structures of Cansever is thought to be too complex to read at a time. The understanding of Cansever's original designer perspective will be possible through the discussion of his synthesis resulted from the thoughts of Islamic architecture, Ottoman Architecture and modern architecture, and their reflections on his structures.
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Attia, Ahmed S. "Traditional Islamic House (Ottoman House) Architecture, in Old Fatimid Cairo and Rosetta Cities, Egypt - An Example of Sustainable Architecture." International Journal of Sustainable Development and Planning 16, no. 8 (December 30, 2021): 1509–17. http://dx.doi.org/10.18280/ijsdp.160812.
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The unique Traditional Islamic architecture characterizes some cities in the Arab Republic of Egypt. The purpose of the study is to highlight the significance of the Traditional Islamic house design, architectural elements, and the use of low-technology in house construction concerning sustainable architecture, in Old Fatimid Cairo and Rosetta (Rashid) cities. The study's method includes a literature review; with an overview of the history, the urban form, and the Islamic house design and architectural elements influenced by the local Islamic context (natural and cultural environments). A field survey included: the selection of eleven examples, five from Old Fatimid Cairo city and six examples from Rosetta (Rashid) city representing the most famous houses including the different architectural elements, and analyzing its components, the house design, spatial organization, building materials, house elements, courtyard, Mashrabiyah, wind catchers, and the construction system. Moreover, a comparative study for the selected Islamic houses illustrates the contexts' impact on the house design. In conclusion, the study highlighted the significance of Islamic house design and low-technology in house design and construction, which could be considered sustainable architecture and developed in the form of advanced technology in the future.
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Chitwood, Ken. "‘A Place of Our Own’: Puerto Rican Muslims and Their Architectural Responses as Quadruple Minorities." International Journal of Islamic Architecture 11, no. 2 (July 1, 2022): 267–92. http://dx.doi.org/10.1386/ijia_00080_1.
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This article adopts a horizontally integrative approach to understanding Islamic architecture in the traditionally excluded geography of Puerto Rico. Puerto Rico is literally and figuratively left off the map of the so-called ‘Muslim world’ and there is very little about its mezquitas (mosques) or the Andalusian legacy in its built environment in the published record of Islamic architectures, sites, and responses. I argue, based on my ethnographic fieldwork undertaken in 2015–17 and 2019–21, that Puerto Rican Muslims counter their multiple marginalizations – identifying as Muslim in the Puerto Rican community, Puerto Rican in the Muslim community, and both Muslim and Puerto Rican in the context of the American empire – through various architectural responses. To make this argument, I discuss the physical landscape of Islamic architecture in Puerto Rico, including innovative and adaptive spaces constructed in protest of the elitism found in certain mezquitas, and locales where Andalusian architectural influence is readily visible. This leads to my critical examination of how the diverse, dynamic, and vernacular architectural responses of Puerto Rican Muslims speak to each of their minoritizations.
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Supriyanta, Supriyanta, and Ibrahim Malik. "Islamic Values in Spatial Function of Javanese Traditional Architecture." Journal of Islamic Architecture 3, no. 4 (January 2, 2016): 189. http://dx.doi.org/10.18860/jia.v3i4.3093.
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<p><em>Learn from the past is important thing as based for the next step. Learn past architecture to gain positive values can be used as guidelines to design better architectural works. Javanese traditional architecture is one of local architecture from the past which has positive values, even if it is done deeper study; it has Islamic values which can be used as principles in the process of Islamic architectural design. To achieve Islamic values in spatial pattern Javanese traditional architecture can be done through exploration and reviewing Javanese traditional architectural space afterward it is associated with Islamic values which are relevant with Al Qur’an and sunnah prophet. In fact is the spatial pattern in Javanese traditional architecture arrayed with beauty and also has Islamic valuable function. Those Islamic values are 1) high esteem guest (pendopo) through providing wide and comfortable living room; 2) create divider (pringgitan) which separate between living room and main room so that the privation can be kept; 3) separation the bed room (gandok kiwo and gandok tengen) between parents and their children who are going mature and also between boys and girls; 4) provide praying room (senthong tengah) to pray as family education and also as a place to pray to the God.</em></p>
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Zahra, Fatima, and Safrizal Shahir. "Development and Evolution of Palmette Ornament: An Influence on Islamic Architecture." Landscape architecture and art 21, no. 21 (December 30, 2022): 124–30. http://dx.doi.org/10.22616/j.landarchart.2022.21.13.
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Decorative architectural ornaments are the mainstay of several art forms. Islamic architecture had several properties and characteristics, including the non-depiction of living beings and emulating God's creation of wrongdoing. Therefore, floral, geometrical, and vegetal motifs became the main component of Islamic architectural ornaments. Similarly, Palmette is included and practiced on a large scale in Islamic architecture due to its vegetal or floral forms. This article focuses on the historical aspects of palmette ornament. Additionally, it explores the development and evolution of the ornament from west to east. Moreover, how palmette ornaments are practiced in Islamic Architecture. For this purpose, historical approach of description is used to explore and analyze the palmette ornament in depth.
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Jain, Unnati. "Unveiling the Architectural Heritage of Gujarat from 600-1700 CE." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 08, no. 06 (June 20, 2024): 1–5. http://dx.doi.org/10.55041/ijsrem35733.
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Gujarat's architecture is rich in cultural diversity & iconicity. Through this research, we will understand the evolution of Gujrat’s architecture from (600 CE to 1700 CE). It reveals the cultural and historical influence in molding the traditional architectural styles and techniques of Gujrat. This era reveals architectural marvels that symbolize prestige, religious fervors, and power. The influence of Jain, Hindu, Islamic, and Buddhist architectural elements highlights the diverse cultural heritage of Gujarat. Understanding Gujarat's cultural identity and preserving this architectural legacy are important. Key Words: Architectural Heritage, Cultural Identity, Medieval Period, Indo-Islamic Architecture
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Yulianto, Y. "Hakikat, Epistimologi Islam, dan Strategi Istinbath Al Ahkam Fikih Arsitektur." SHAHIH: Journal of Islamicate Multidisciplinary 4, no. 2 (December 28, 2019): 151–69. http://dx.doi.org/10.22515/shahih.v4i2.1867.
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Architectural Jurisprudence is an important study in Islamic architecture that has not been much developed. Therefore it is necessary to have an in-depth study related to the re-integration of Islamic jurisprudence and architectural science as a total implementation of Islam. This study focuses on the nature, Islamic epistemology, and strategy of istinbath al ahkam fiqh architecture. This literature study research utilizes Azab's thoughts (2012 & 1997), Murobith (2018), and Zarkani (2006) in examining the nature and strategy of istinbath al-ahkam architectural fiqh and using the reasoning of the Islamic epistemology of Al Jabiri (1989) in studying the reasoning of the Islamic fiqh architectural epistemology. Azab's opinion (2012 & 1997), Murobith (2012), Zarkani (2006), and Al Jabiri (1989) were then combined as needed in making the theoretical foundation of architectural fiqh. The results of this study indicate that the nature of architectural fiqh includes definitions, objects of study, originators, and subjects of architectural fiqh. Architectural fiqh is a collection of various fiqh principles that result in the mobility of a city as an effect of contacting every member of the community, the tendency of building architectural forms, and various issues surrounding the building that are presented as a result of the collaboration of fiqh scholars with building practitioners and architecture as a fiqh legal fatwa based on the science of fiqh proposal . Meanwhile, the object of study is the integration of fiqh studies with architecture and building studies. The subject of the study of architecture fiqh is fiqh law as charging legal low or correlative law in the context of a building. Furthermore, the epistemology of Islam in architectural fiqh is part of the bayani reasoning method as well as burhani. Finally, the strategy of istinbath al ahkam fiqh architecture is the Koran, the sunnah nabawiyah, and the principles of fiqh.
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Isanović, Nusret. "KA'BA – THE PROTOTYPE WORK OF ISLAMIC ARCHITECTURE." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 6 (December 15, 2008): 99–115. http://dx.doi.org/10.51728/issn.2637-1480.2008.99.
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The Ka’ba in Mekah and the Prophet’s house in Maddinah are the archetypes of Islamic architecture. They are situated in, for Muslims, most sacred places (al-haramayn). The Ka’ba represents the beginning and the Prophet’s mosque the end of forming a fundamental cultural matrix, or in other words macroparadigm, of the People of the Book as a basis for amalgamating all the crucial forms of spirit generating on the principles of Tawhid, on the consciousness about God’s uniqueness, transcedency and unexplicable. Although they have nothing in their premodial form to place them in the world of art, these archetype Islamic buildings, obviously not characterized by an immanent artistic form will become the fundamental starting point of Islamic art through their symbolism and powers concealed in their universal spiritual and religious meaning. Symbolism which is inseparable part of these buildings, their form and theolatrous sense, ¨holds the seed of all that a sacral Islamic art would present¨. In this paper we try to show that Ka’ba in Mekah, like an archetype of Islam and axial point of its religious and sacral architecture, has fundamental importance in creating a spirit and unique historic being of Islamic art. The paper stresses the importance of Ka’ba in developing a unique nature of architectural expression of Islam. Ka’ba, together with the Prophet’s mosque in Maddinah, not only determined the uniqueness of spiritually-aesthetic nature of Islamic architecture and its historicallyartistic expression, but it also became a starting point of new experience of architectural space, as well as marked new perspectives of its clearly different understanding in the horizon of Islamic civilization. Keywords: Ka'ba, Islamic Architecture, Islamic art, Prophet’s mosque in Maddinah
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Sembiring, Sri Gunana, and Hastari Furqani. "Islamic Center Design with Islamic Architecture Design Approach." International Journal of Architecture and Urbanism 5, no. 2 (August 26, 2021): 182–92. http://dx.doi.org/10.32734/ijau.v5i2.6838.
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At the time of the Prophet, the mosque was a center for worship activities and economic activities, learning, socio-politics, etc. From this mosque environment, great figures in Islam were born who were not only strong in religion but also intellectually and mentally. However, the mosque has decreased in function now so that it is only a place of prayer. This phenomenon also occurs in the city of Medan, which is one of the largest cities in Indonesia, with the majority of the population being Muslim. Therefore, Medan often becomes the center of various activities, including Islamic religious activities in the area. Unfortunately, Medan does not yet have adequate facilities that can accommodate various Islamic religious activities, so it needs an activity center known as an Islamic center. The design of the Islamic center in the city of Medan solves design problems with an approach methodology ranging from literature studies, site surveys, and design concept analysis. This Islamic center applies a design concept by taking Islamic values that are not indifferent to the surrounding environment so that elements of the local culture are still considered. It is hoped that this Islamic center will not only be able to become a center of activity, especially Islamic religious activities in Medan, but also an area of learning about Islamic and local values in its design
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Al-Khafaji, Saba J. Neamah, and Mahdi Suhail Mahdi Alkilidar. "Civilizations and Environmental Particulars of Place in Islamic Holy Thresholds in Iraq (Alkadhumain Holy Threshold as a case study)." Journal of Engineering 21, no. 12 (December 1, 2015): 1–27. http://dx.doi.org/10.31026/j.eng.2015.12.11.
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Islamic shrines architecture is one of the Islamic Architectural building types. It is called (Thresholds); (Atabat) in Arabic. Thoroughbred throughout the Islamic world from the east to west. In addition, it carries the style features and peculiarities of uniqueness from the rest of the types of Islamic architecture. By virtue of the particularity of its function as tomb for important person in Islamic history. Islamic shrines architecture has grown and evolved in started from the small shrines, and then taken to widen with the evolution of time in line with the value of the event and the rituals associated with it. Some of them to became centers of large cities of the largest in many parts of the Islamic world.
The research problem represented is the insufficiency of information about what roles influences and factors of place (cultural and environmental) in the formation of patterns and relationships space holy Islamic shrines architecture in Iraq. In addition, what the role-played by the inherited urban civilization Iraqi both sides physical & moral support and integration with the concepts and spirit of the Islamic religion, and its rules in construction of architecture. Moreover, presumably Holy Islamic shrines architecture in Iraq are to be studied and its impact on the urban structure and planning in many cities of Iraq mission. In addition to the dimensions of the moral and doctrinal and their impact on society, they have evolved modes of planning over time according to the needs and requirements circumstantial, but the factor of place had a role the basis for the formation of masses and spaces. In addition to the formal role of the Islamic religion and the nature of religious practice in which they are, and the availability of spatial knowledge about the factors that produced the Iraqi architecture, provides a comprehensive picture about the origin of processors and architectural configurations and their source of origin from which it came. Which branded the Islamic holy shrines in Iraq equipped and versatile textural characteristics and detailed thoroughbreds.
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Sun, Heling, Mohammad Wahdan, and Hao Wen. "The Current Situation and Prospect of the Research on the Silk Road and Chinese Islamic Architecture." Communications in Humanities Research 28, no. 1 (April 19, 2024): 151–58. http://dx.doi.org/10.54254/2753-7064/28/20230283.
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Mosques, as iconic structures of Islam, were built in various regions along the Silk Road as Islam spread into China. This study selects mosques in the Chinese areas along the Silk Road to further clarify the influence of Islamic architectural styles on China by analyzing their architectural features. By employing the method of bibliometrics, this research highlights the current shortcomings in the study of the dissemination of Islamic architectural styles. It provides recommendations for future research on Islamic architecture along the Silk Road. Currently, the study of mosques mainly concentrates on the field of architecture, lacking a historical perspective to explore the impact of the Silk Road on Islamic architectural styles, which this study aims to supplement and innovate.
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Gaber, Tammy. "In Pursuit of “Islamic Art and Architecture”." American Journal of Islam and Society 26, no. 2 (April 1, 2009): 102–9. http://dx.doi.org/10.35632/ajis.v26i2.1410.
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Books Reviewed: Richard Yeomans. The Art and Architecture of IslamicCairo. United Kingdom: Garnet Publishing, 2006; Doris Behrens-Aboseif.Cairo of the Mamluks: A History of the Architecture and Its Culture. UnitedKingdom: I.B. Tauris, 2007. GeorgeMichell. The Majesty ofMughalDecoration:The Art and Architecture of Islamic India. New York: Thames andHudson, 2007.Many people take it for granted that the blanket term Islamic art and architectureis sufficient to convey the vast production carried out in the name ofIslam; however, they often have a limited vision of what this term actuallyentails. Islam’s time span (fourteen centuries and counting) and geography(historically ranging from Spain to China) simply means that the art andarchitecture produced in its name deserves a more detailed and accountablepresentation of fact. In other words, it would be unthinkable for scholars touse a term like Christian art and architecture instead of such specific termsas Byzantine, Romanesque, and Gothic, each of which relates to a specifictime and place. Thus, the vocabulary of understanding the production of artand architecture in Islam’s name requires the use and understanding of clearterms and deserves specific publication and study ...
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Salman, Abdullah S. "Architecture between Islamic thought and the phenomenon of deconstruct." Muthanna Journal of Engineering and Technology 7, no. 1 (October 6, 2019): 44–56. http://dx.doi.org/10.52113/3/mjet/2019-7-1/44-56.
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"What inspires the learner or scholar in the field of architecture, as a need to satisfy, is the ability of the architect to deal with many of the architectural trends at the same time through the identification and investment in the creation of architectural configurations acceptable or have the balance among many architects. This approach has united the idea that architecture originated from a single source connected to man and his continuous quest to create an acceptable and acceptable environment. What interested the research is dealing with the Islamization of deconstruct architecture. The research found the emerged from the architecture of deconstruct has achieved disjointed products of interpretation has been struck with the intention of the concept of unification in the architecture of Islam by abolishing the social concept and the impact of this in the creation of a unified architecture. While dealing with the texts shown in the Quran has achieved deconstruct as a purification of information by dealing with the phenomenon of production, it maintains its composition and do not deal with the deconstructive vision common to them. Or the circumference of the phenomenon as manipulated by the deconstruction through a distortion of the apparent configurations."
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Arnold, Felix. "Mathematics and the Islamic Architecture of Córdoba." Arts 7, no. 3 (August 8, 2018): 35. http://dx.doi.org/10.3390/arts7030035.
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In 10th-century Córdoba, mathematics—and particularly geometry—was applied to architectural design in new ways, constituting a “mathematical turn” of Islamic architecture. In the mosque of Córdoba and in the palaces of Madīnat al-Zahrāʾ, geometry was employed in the design of ground plans, elevations, decorative patterns, and even to measure the human view. While Roman architects like Vitruvius had used mathematics to place each element of a building in its appropriate relation to all other elements of a building, the architects at Córdoba employed geometry to create a spatial web in which all parts are equal to each other and part of a single, unified space. The architects of Córdoba thus pointed the way to new possibilities of designing architecture, possibilities which were to be tested further by architects of Gothic and Renaissance architecture, though to different ends.
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Al-Qahtany, Hani Mohammad. "Islamic architecture as a reflection of functionalism and interactionism: conceptual origins in culture and sociology." Contemporary Arab Affairs 2, no. 3 (July 1, 2009): 435–57. http://dx.doi.org/10.1080/17550910902875762.
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What kind of society does Islamic architecture reflect? What are the basic units and forms of Islamic society associated with Islamic architecture, and what kinds of relationships existed among its individuals? Is Islamic society a ‘uniform society’ or a ‘multi-layered society’? These fundamental questions are at the centre of this study. This paper explores the basic intellectual, social and environmental aspects that have shaped Islamic architecture. It explores these aspects as reflected in the building forms of Muslim societies. Functionalism and interactionism are two major schools of modern sociology. As a social phenomenon, Islamic architecture is examined in the light of these two schools. The urban fabric of the traditional Islamic city as an example of functionalism in architecture is examined with reference to the ruined city of Sāmarrāʾ, in Iraq; and examples of Ottoman architecture are considered as models of interactionism in city planning and architecture. The works of three major figures in contemporary Arab thought, Muḥammad Abed Al-Jabri and ʿAbdullah Al-ʿArawī from Morocco, and Mohammad Al-Anṣārī from Bahrain, are considered in this paper. Their thoughts and views are used as vehicles to test some innate features of Islamic architecture. The influence of language and the desert, two exceptionally important factors that have shaped the culture of Muslim societies and its manifestation in architecture, is also explored. The findings of this paper, although still at a preliminary stage, reiterate the major concepts of the medieval Arab scholar Ibn Khaldūn, in his Muqaddimah, in an architectural context.
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Juwono, Sudarmawan, Siti Rukayah, Nuraini Lutfiana, and Abdullah Ali. "Regionalism in Design Development Contemporary Mosque Architecture in Indonesia." TAJDID 30, no. 1 (December 27, 2023): 114. http://dx.doi.org/10.36667/tajdid.v30i1.1537.
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The architectural designs of contemporary mosques in Indonesia show varied designs, including international modern designs or Middle Eastern-Indian-European models with geometric patterns. This condition indirectly shows that modernism or neo-modernism which is rooted in Middle Eastern culture as a cultural expression is considered to be more representative of Islamic culture than local culture. From the perspective of architectural design and cultural thinking, this is interesting to explore to find out how far regionalism is an alternative for developing Islamic architectural identity in Indonesia. The method used in the research is a qualitative approach by observing and comparing mosque architectural phenomena and exploring architectural elements. The results of the study show that regionalism can accommodate the creative development of Islamic architecture which embodies the valuesof Islamic teachings and environmental identity, the historical context of the people and the spirit of progress contained in the expression of modernity. This concept of thought is in line with al-urf's thinking which provides opportunities for local architectural elements to become part of typical Islamic culture. This design thinking is expressed in the form of post-modern architecture: (1) An architectural concept that integrates local and international cultural forms in concrete form, (2) An architectural concept that emphasizes spirited abstraction in accommodating the valuesof Islamic teachings and local culture in the aim of obtaining optimal benefits. Key words: al-urf, local culture, regionalism.
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Ahmed, Ehab Nasr Elden Mohamed. "ISLAMIC ARCHITECTURAL CHARACTER (BETWEEN LEGITIMACY AND DISPARITY)." Journal of Islamic Architecture 3, no. 1 (September 2, 2014): 25. http://dx.doi.org/10.18860/jia.v3i1.2537.
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Despite the cultural background similarity of Arab Islamic architects’ seniors and pioneers, and the existence of<br />constants representing legitimacy, the final architectural product varies depending on the individual creativity<br />in relating the architectural elements, either elements that pertain to the identity representation of the<br />inherited architecture or elements pertain to the identity representation of the Arab Islamic contemporary<br />architecture product. That created a specific style for each architect according to the degree of their<br />conclusions, investigation’s strategy of traditional roots in their products and works, which are often<br />associated with certain values and the ambit of their interest to represent the identity of contemporary Arab<br />Islamic architecture. In addition to the existence of two main strong motives, the need for affiliation and the<br />need for distinguishing oneself and diversity, in parallel with the presence of the methodological pluralism for<br />every Muslim architect.
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Putri, Anggi Jihan, Chusnatun Nisa, Ardania Safitri, and Muhammad Ainul Yaqin. "Development Of Pesoktren's Business Architecture." Generation Journal 4, no. 1 (March 18, 2020): 1–9. http://dx.doi.org/10.29407/gj.v4i1.13957.
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Abstrac-Technology is a thing that is needed for now. One of them is technology that is also needed in Islamic boarding schools. Islamic boarding schools currently do not have a clear architecture for developing technology. In an institution, it needs a mature planning for architectural development. To support the success of Islamic boarding school, a good business process is needed. To make this happen thepesantren business architecture was created using the TOGAF ADM method. In making this business architecture refers to 52 boarding school standards. Of the 52 boarding school standards, each SOP will be made and then grouped each SOP using the TF-IDF algorithm and articulation to facilitate the process of grouping SOPs so that an organizational structure of the boarding school is obtained
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., Dr Abdul Qadoos, and Dr Abdul Razzaq. "مکان کی تعمیرو تزئین کاتحقیقی جائزہ،تعلیمات نبویﷺ کی روشنی میں." rahatulquloob 3, no. 2(2) (December 10, 2019): 31–37. http://dx.doi.org/10.51411/rahat.3.2(2).2019.202.
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Islam is a way of life, and this has been reaffirmed through Al-Qur’an (the Word of God) and Al-Sunnah (the behavior & speech of Prophet Mohammad (PBUH); so the early traditional Muslims house follows certain Islamic principles as guidelines in architectural design. As a way of life, then the house should provide a complete living web that reflects the lifestyle of Muslims. An “Islamic house” means a house with the values of Islam which is started from good intentions, clear philosophy and then conceptualized until the completion and construction of the building. Referring to the history of Islamic architecture in the Islamic world, different styles could be seen in different regions as each particular region used its own indigenous regional from which was influenced by the interchange of culture traits, administration and intermarriage. Indeed, even the vernacular techniques, climate and local materials, also influenced the form of Islamic house architecture, which will be discussed in this paper through many examples of the traditional Islamic houses. This paper discusses aspects of architectural concepts in the early “Islamic house”. There are indeed many lessons to be learned from this concept and design. On the other hand, aspects of the Islamic concept of architecture is absent from almost all modern houses in the Islamic world for many reasons: rapid development, use of foreign materials, design methods, and construction systems all contribute to the absence of sustainability and spirituality in modern buildings. The aim of this paper is to illustrate the concept of the Islamic house and amplify awareness and implementation of Islamic measures in the design, construction, and education of architecture.
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Abdullah Y. Al-Tayib, Dr, and Wissam M. Y. Al-Shaikh Essa. "Rhythmic Structure in Islamic Architecture." AL-Rafdain Engineering Journal (AREJ) 13, no. 4 (December 28, 2005): 78–88. http://dx.doi.org/10.33899/rengj.2005.46187.
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Saljuqi, Ahmad Shoaib, and Abdul Naser Sawaby. "Decorative elements in Islamic architecture." International Journal of Advanced Academic Studies 2, no. 3 (July 1, 2020): 340–44. http://dx.doi.org/10.33545/27068919.2020.v2.i3e.173.
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Ewert, C. "Early Islamic Art and Architecture." Journal of Semitic Studies 49, no. 1 (March 1, 2004): 189–92. http://dx.doi.org/10.1093/jss/49.1.189.
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Rabbat, Nasser. "‘Islamic Architecture’ and the Profession." International Journal of Islamic Architecture 3, no. 1 (March 1, 2014): 37–40. http://dx.doi.org/10.1386/ijia.3.1.37_7.
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Gruber, Christiane. "Islamic Architecture on the Move." International Journal of Islamic Architecture 3, no. 2 (July 1, 2014): 241–64. http://dx.doi.org/10.1386/ijia.3.2.241_1.
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Dallas, R. W. A., and J. W. C. Gates. "PHOTOGRAMMETRY APPLIED TO ISLAMIC ARCHITECTURE." Photogrammetric Record 11, no. 65 (August 26, 2006): 603–6. http://dx.doi.org/10.1111/j.1477-9730.1985.tb00527.x.
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A. Mohamed, Mostafa, Ezzat A. Morghany, and Mohamed A. Mosa. "HUMAN VALUES IN ISLAMIC ARCHITECTURE." JES. Journal of Engineering Sciences 36, no. 4 (July 1, 2008): 1009–22. http://dx.doi.org/10.21608/jesaun.2008.118515.
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Naz, Humera. "http://habibiaislamicus.com/index.php/hirj/article/view/178." Habibia Islamicus 5, no. 1 (February 10, 2021): 83–104. http://dx.doi.org/10.47720/hi.2021.0501u06.
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There is no doubt that there is no corner of civilization in which Muslims have not made significant progress. But most of his accomplishments are reflected in the architecture and its supporting arts. The one and a half thousand year history of Islam is in fact the history of the rise of Islamic architecture. Muslims decorated a large part of the world with beautiful buildings in different periods of their rule. Thus, at different times, Islamic architecture took different forms. Among them, there is diversity due to the differences in the country and the buildings, which is due to the climate, environment and construction issues of this country. But despite this, there is unity and continuity in Islamic architecture. This is a feature of Islamic civilization. In spite of their diversity, Islamic civilization has allowed fusion in all of them, which we call Islamic colors. And the basic element of this unity was the Islamic faith which united the different nations in this one faith. Due to which, whatever religious buildings are built in any part of the world in the future, they are all the same, which was not affected by time and distance. Every building has its own uniqueness. These Islamic buildings have a deep Muslim imprint. This is due to the architectural style and decorative carvings of these buildings and these carvings have a spiritual aspect which has its own distinct identity of Islamic architecture. At the same time, it is a valuable asset that still reflects Islamic civilization. In our article, we have examined this unity of Islamic architecture in a cultural context.
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Rahman, Septian Fadillah, and Sri Suryani Yuprapti Winasih. "Study of Behavioral Architecture Application at Bin Baz Putra Islamic Boarding School Bantul." Architectural Research Journal (ARJ) 2, no. 1 (June 22, 2022): 10–14. http://dx.doi.org/10.22225/arj.2.1.2022.10-14.
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The moral decline of the nation's children is the most important issue today, and one of the solutions to solve it is through character education according to Islamic teachings in Islamic boarding schools. The Bin Baz Putra Islamic Boarding School is one of the Islamic boarding schools located in Piyungan, Bantul, Yogyakarta Special Region. As an educational institution, Islamic boarding school should apply a behavioral architectural approach as the basis for designing Islamic boarding school. So the purpose of this study is to examine the application of behavioral architecture in Bin Baz Putra Islamic Boarding School which is carried out using descriptive qualitative research methods from literature sources related to Islamic religious education in Islamic boarding schools and behavioral architecture, as well as a source of observations to collect informative data from boarding school object. The focus of the research is focused on the qualitative assessment of the area and facilities of the Bin Baz Putra Islamic Boarding School against several principles of behavioral architecture according to Carol Simon Weisten and Thomas G. David who then concluded that the Bin Baz Putra Islamic Boarding School in Bantul is still lacking in the application of behavioral architecture aspects, especially in physical comfort. students where bedrooms and student classrooms are not large enough to accommodate the number of students total 40 people.
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Kaihoul, Ahmed, Leila Sriti, and Insaf Boudabia. "Islamic Aesthetics in Architecture: From East To West - The Work of Fernand Pouillon in Algeria." Journal of Islamic Architecture 8, no. 1 (June 20, 2024): 199–223. http://dx.doi.org/10.18860/jia.v8i1.22931.
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The existing monuments and heritage could inspire the principles of Islamic aesthetics in architecture. We cannot simply copy the same ancient buildings; rather, we should apply the same principles. Western architects always find ways to design Islamic architecture and present its aesthetics. This study offers an overview of Islamic aesthetics in architecture as interpreted by Fernand Pouillon (FP). This study explores the architect through his thoughts, concepts, philosophy, social studies, construction materials, morphology, and selected case studies in the south of Algeria. The methods used for data collection include analyzing the architect’s writings and architectural designs using standardized thematic axes. This proposal aims to provide a comprehensive qualitative and analytical study of a pioneering Western architect influenced by Islamic architecture who worked in Algeria during the 20th decade, specifically focusing on his work in the south of Algeria.
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BEHIRI, Abdelkader, and Naima Chabbi-Chemrouk. "Cherchell: An Algerian Mediterranean Historical City with a Rich Islamic Heritage Housing." Journal of Islamic Architecture 3, no. 3 (June 15, 2015): 127. http://dx.doi.org/10.18860/jia.v3i3.2745.
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<p class="Keywords">Islamic residential architecture has some common architectural and architectonic elements issued from shared values such as privacy, simplicity and sobriety. Applied to residential architecture, these values led to some characteristic spaces and architectural elements such as patios or arcs. However, the Islamic civilisation is composed by different cultures spread on a great geographical area; this variety induced different interpretations of these elements by using different building shapes or materials. In this paper, we will present an example of this interpretation in the historical coastal city of Cherchell in northern Algeria. The city of Cherchell is a historic coastal city that witnessed the passage of several civilizations before the arrival of the Islamic one since its founding more than 2500 years ago. This specific situation as historical coastal city allowed the exchange with different civilizations around the Mediterranean Sea, giving rise in the Islamic period to a typical earth architecture characterised by a specific arch’s typology. The objective of this article is to present an interpretation of Islamic heritage housing architecture in a Mediterranean historical coastal city (through two specific elements: building material and architectonic element). The long term aim of this study is the dissemination of traditional technics and know-how in order restore cultural heritage buildings and construct new projects with a strong Islamic identity.</p>
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Basoeki, Olivia De H., and Wu Mingchang. "INTERNALIZATION OF ISLAMIC VALUES IN THE 21st CENTURY CONSTRUCTION ORNAMENTS." Religio Education 1, no. 2 (December 24, 2021): 97–105. http://dx.doi.org/10.17509/re.v1i2.41345.
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This article aims to determine the concepts as well as some Islamic construction ornaments that contain Islamic values. Art and spirituality will not be complete if they do not touch on architecture, so Islamic architecture has an important meaning from the perspective of spirituality. In the 21st century, there are architectural issues in how buildings respond to the environment. Therefore, buildings including ornaments must be environmentally friendly and apply the concept of simplicity design and apply appropriate technology. The research used is library research with descriptive methods. The result of this research is that the art of decoration is one of the most important character building elements in Islamic architecture. Types of typical Middle Eastern ornaments include calligraphy, geometric ornaments, and arabesk.
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Mako, Vladimir. "An Islamic numerical interpretation of Hagia Sophia at Constantinople." SAJ - Serbian Architectural Journal 11, no. 2 (2019): 247–62. http://dx.doi.org/10.5937/saj1902247m.
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Ideas regarding aesthetical thinking on architecture developed through history a number of interpretations addressing its cultural and social importance. These interpretations appear as formations of possible worlds of meanings, structured through human power of imagination and reaching impressive levels of creative comprehension what architectural structure can reflect by its meaningful essence. The paper explores one of such possible world of meanings, given in a form of numerical interpretation of the architectural structure of Hagia Sophia in Constantinople. Beside its complex and hermeneutic nature, the analyzed document reveals a highly sophisticated level of interactions of various cultural elements. They are composed into a whole which idealistic and poetic nature seems to be based on cosmopolitan approach to philosophy, religion, and human capability to comprehend the divine essence of creativity. It reminds us on the very nature of the intercultural nature of philosophic interpretation of architecture as a living condition of aesthetic thinking. Moreover, the document discussed in this paper, shows that such a fascination with architecture is not exclusive to the contemporary aesthetic thought, but represents one of the historical fundaments of that what social and cultural communication in architecture is.
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Aziz, Siti Hajar, and Aizan Ali @. Mat Zin. "Mosque: A History of Islamic Architectural Writing in Malaysia." Al-Muqaddimah: Online journal of Islamic History and Civilization 9, no. 1 (June 26, 2021): 53–71. http://dx.doi.org/10.22452/muqaddimah.vol9no1.6.
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Islamic Architecture in Malaysia is one of the arts in the applied arts group. Applied art is produced to meet the demands of a function required by human beings. In contrast to other art groups, architecture not only shows the manifestation of one’s feelings and thoughts, but more importantly architecture serves to complement the needs of society. This is in line with the view of Ibn Khaldun who said that architecture is one of the characteristics of civilization that is a symbol of the glory of a nation or country. More and more buildings are developed and meet the needs of society show the progress of a civilization in this field. This article aims to sccrutinize the history of Islamic architectural writing in Malaysia in particular and compare the tendencies of the writers. Qualitative data were collected by using documentation methods and analysed by inductive, deductive and comparative methods. Findings exhibit those authors focused on the aesthetical values, designs and local genius in their works. It seems that uniformity in writing evolved unnoticed and writers inherited aspects of the discussion that had been initiated by previous scholars. In conclusion, similarities enhance uniformity in Islamic architectural writing in Malaysia