Relevant bibliographies by topics / Islamic Jewelry

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

Academic literature on the topic 'Islamic Jewelry'

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

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Journal articles on the topic "Islamic Jewelry"

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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.

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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.

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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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Rashitov, Danil Damirovich. "Traditions of using jewelry and precious metals in customs, religion and folklore of the Tatars." Культура и искусство, no. 1 (January 2021): 22–36. http://dx.doi.org/10.7256/2454-0625.2021.1.32186.

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The article discusses the historical-culturological component of jewelry and precious metals in culture and living environment of the Volga Tatars. Emphasis is placed on the customs, folklore and religious aspects with mentioning on the jewelry and precious metals. Detailed description is given to the current situation and meaning of jewelry within the framework of the topic of research. The goal lies in conducting a historical-culturological overview and analysis of jewelry and precious metals in the context of spiritual culture of the Volga Tatars, which necessitates to examine the cult component of jewelry and images related to precious metals. The author also touches upon the influence of pre-Islamic and Islamic culture upon the survived artifacts. Analysis is conducted on such aspects of the Tatar culture, which indicate correlation between jewelry, spiritual heritage, and religion. The author point out the instances when jewelry reflects intangible culture in the material component of the Tatar people; as well as reveals the unique code of the Tatar culture that to one or another extent is depicted on jewelry items. The article reviews some cultural traces of the period before the Bulgars, and chronological development of the Tatar culture up to the present day under the influence of Islam.
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Asaad, Hj A. Sukmawati. "PERILAKU KONSUMTIF IBU RUMAH TANGGA (PERSPEKTIF SYARI’AT ISLAM)." Al-Amwal : Journal of Islamic Economic Law 1, no. 1 (May 20, 2019): 114–29. http://dx.doi.org/10.24256/alw.v1i1.630.

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Indonesia's economic growth in the developed and developing carry capita income of Indonesia's population also increased, causing living standards increasingly prosperous population. It is affected by the person's shopping behavior patterns including housewives as a family financial management, in addition to the shopping places are comfortable and provide all the needs of consumers influence consumer behavior. In Islamic Sharia, one of the functions treasure as jewelry, treasure the jewelry world are only temporary and for that reason, as a Muslim should be able to utilize the property as well as possible to worship Allah Swt.
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Jannah, Miftahul. "Korelasi antara Wanita, Perhiasan, dan Aurat dalam Al-Qur’an Surah An-Nur Ayat 31 Menurut Prespektif Mufassir Nusantara." ANWARUL 4, no. 1 (November 29, 2023): 42–66. http://dx.doi.org/10.58578/anwarul.v4i1.2158.

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In Islamic teachings regarding the relationship between jewelry and private parts, it has a big influence on women. Even the things that are attached to a woman, which are usually visible or invisible, are jewelry and it is an obligation to look after them, because if they are intentionally shown to someone who is not a mahram, it is tantamount to exposing one's private parts. Through Q.S an-Nur verse 31, the correlation between women, jewelry and private parts will be explained as well as the analysis of the views of Indonesian mufassir. This research uses a qualitative method, namely a method that focuses on data obtained by researchers from previous researchers. This research is also classified as a library research method. To further focus this research study, the author will further specify the interpretation of Indonesian commentators, namely Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab regarding the correlation between women, jewelry, and private parts in the Koran surah an-Nur verse 31 in the tafsir al-Azhar, an-Nur, and al-Misbah. This tafsir also uses the tahlili method with a bi al-ra'yi (reasoning/ijtihad) approach. In Q.S an-Nur verse 31, according to Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab, it is forbidden for a woman to show her private parts which are her jewelry. Don't show off the beauty of your body curves and protect your private parts from those who are not your mahram. Apart from that, because in general women's jewelry is only visible, such as decoration on their hands, face and feet, here the author feels it is necessary to discuss further about women's jewelry which is also their private parts, both visible and invisible.
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Nurul hidayah, Laila. "KONSEP MUHAMMAD SHAHRU TENTANG AURAT PEREMPUAN." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 14, no. 02 (January 11, 2020): 216–39. http://dx.doi.org/10.37680/adabiya.v14i02.211.

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In Islam, clothing does not only function as jewelry and body armor from heat and cold, but more importantly is to cover the nakedness. Al-Qur'an al-Karim shows the obligation of women to cover their bodies in His words, "And let them not show their jewels, except those which (normally) appear from them,". Parts of female limbs that are not allowed to be seen by others are aurat. Islamic scholars agree that all women's bodies are aurat, in addition to the face and two palms. What is meant by the jewelry that appears is the face and two palms. While what is meant by khimar is a headgear, not a face covering like a veil, and what is meant by jaib is chest. The women have been ordered to put a cloth over his head and spread it to cover her chest. By doing library research, that is, research whose main object is books or other sources of literature, meaning that data is sought and found through literature review of books relevant to the discussion, a minimum limit of aurat according to Muhammad Shahrur is that dress cover the juyub, while the maximum limit is dressing which covers all parts of the body besides the face and palms.
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Keene, Manuel. "Islamic Rings and Gems: The Benjamin Zucker Collection, edited by Derek J. Content. 320 pages. For Sotheby Publications, Philip Wilson, London1987. $115.00. - Early Islamic Jewelry and Later Islamic Jewelry, by Rachel Hasson. L. A. Mayer Memorial Institute for Islamic Art, Jerusalem1987." Middle East Studies Association Bulletin 23, no. 1 (July 1989): 94–97. http://dx.doi.org/10.1017/s0026318400021398.

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Donina, Larisa N. "High-relief coinage in the Kazan-Tatar jewelry tradition: historical and technical analysis." Historical Ethnology 8, no. 3 (December 4, 2023): 374–88. http://dx.doi.org/10.22378/he.2023-8-3.374-388.

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The article is devoted to identifying the origins and regional features of the technology of high-relief coinage in the Kazan-Tatar jewelry tradition. The main source was the electronic database of Tatar jewelry from museum collections, collected within the framework of the academic project “Jewelry of the Turkic peoples of Eurasia: general and special” (Russian Foundation for Basic Research 2013–2014, No. 13-06-97056). The research was based on a systematic technical and stylistic analysis of traditional jewelry and a detailed synchronous-diachronic examination of Bulgar-Golden Horde and Tatar products with three-dimensional images. Reconstruction of technological techniques related to this type of artistic metal processing made it possible to identify specific features of the formation of decor. The manual method of obtaining a unique relief using punches with a figured striker predominated. The decorations are characterized by the following: two or three-level bas-relief, the absence of a “locking” profile, the principle of “compositing” that underlies the conventionally interpreted floral and plant motifs, geometric orderliness, subject to the laws of the central-radial composition. The completed form of the decoration corresponds to the typical features of “notch chasing”, which is a marker of the Tatar craft tradition: smooth relief and “grain” background. An integrated approach allowed us to conclude that the origins of the existing artistic and figurative system can be traced in artifacts of the Bulgarian and Golden Horde silver of the 11th–14th centuries, made by embossing, stamping, and punching on a matrix. The formation of technological features was influenced by the traditions of high-relief coinage, which received regional development among Kazan silversmiths in the 17th–18th centuries. The specifics of Tatar relief coinage as a whole were formed in the context of Islamic art.
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Irsyada, Abdulloh Eizzi. "Comparative Study of Jepara Carving Design in the Era of Islamic Kingdom and Colonialism Era." VCD 7, no. 2 (December 17, 2022): 74–86. http://dx.doi.org/10.37715/vcd.v7i2.3419.

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Jepara carving experienced the transition of three major cultures, namely Hindu-Buddhist-Javanese to Islam and Islam to the Dutch colonial period. This research uses case studies in the form of artifacts created in each of these periods. In the Demak Kingdom era, the Bledeg Door carving design was used in the Kalinyamat Kingdom era, the Kalinyamat Mosque wall ornament carving design was used. In the Islamic Mataram Kingdom era, the Gong Senen carving was used, while in the colonial era or Kartini era, the Kartini Jewelry Box carving design was used. This research hopes to provide answers and analye whether during these cultural transitions there were significant changes to Jepara carvings, then whether these 3 major cultures had an influence on changes in Jepara carvings and what factors influenced the changes in Jepara carvings. One of the conclusions of this research is that the artifacts made during the golden age of the Islamic Kingdom of Mataram (Gong Senen) do not reflect Islamic culture at all, but instead the principles of Islamic teachings are present in the overall symbolic value of each motif. Keywords: comparative, design, Jepara carving, Islamic Kingdom, colonial
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Alayar, Moneerah, Najlah Alrashidi, and Eiman Alrashidi. "Bridging Artistic Traditions - Enriching Metalwork and Jewelry through Islamic Art Patterns and Etching Acid Technique." Al-Academy, no. 111 (March 15, 2024): 447–60. http://dx.doi.org/10.35560/jcofarts1321.

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تتناول هذه الدراسة إمكانية دمج أنماط الفن الإسلامي في الأعمال المعدنية والمجوهرات المعاصرة باستخدام تقنية النقش الحمضي. وتؤكد على القيمة التاريخية والثقافية الدائمة لهذه الأنماط الفنية، المتجذرة بعمق في العقيدة والثقافة الإسلامية. وتجدر الإشارة إلى ان قيمة هذه الأنماط تمتد إلى ما هو أبعد من مجرد الجماليات، فهي بمثابة حافز لتكوين روابط روحية عميقة. تسلط مراجعة الأعمال الحالية الضوء على كيفية تأثير هذه الأنماط على الفن الحديث والهندسة المعمارية ومجالات التصميم المتنوعة، مما يعرض أهميتها المستمرة. بالإضافة إلى ذلك، تستكشف هذ الدراسة فوائد استخدام النقش الحمضي في صناعة المجوهرات، مع التركيز على الدقة والتعقيد والحفاظ على الرمزية الروحية والثقافية المرتبطة بالفن الإسلامي. تتوافق أهداف هذه الدراسة مع النتائج التي توصلت إليها من خلال التأكيد على أهمية السياق التاريخي، وإمكانيات التكامل، وتأثيرات أنماط الفن الإسلامي، وتأثيرها على تصاميم الأعمال المعدنية والمجوهرات المبتكرة. تضع هذه الورقة الأساس للدراسات التجريبية من خلال تسليط الضوء على إمكانية المزج المتناغم بين التقاليد والحداثة.
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Dissertations / Theses on the topic "Islamic Jewelry"

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Bashir, Majedah. "Floral images in metal." Virtual Press, 1988. http://liblink.bsu.edu/uhtbin/catkey/724965.

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This creative project will culminate in a show of twenty-five pieces of metalwork, both wearable and sculptural, using as source material the rich tradition the floral imagery found in Islamic arts. Specifically the pieces will be based on the art of the Persian Gulf area. sources will be floral images as expressed in architectural elements, fabric, tiles, and other related arts or crafts.
Department of Art
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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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Books on the topic "Islamic Jewelry"

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Dowe, Badriya Yasmeen. Jewellery of the Islamic world: An introduction. Edited by De Guise Lucien editor, Awang Samsiah designer photographer, and Mohd. Faizal Zahari, designer, photographer. Kuala Lumpur: Islamic Arts Museum Malaysia, 2009.

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Hasson, Rachel. Early Islamic jewellery. Jerusalem: L.A. Mayer Memorial Institute for Islamic Art, 1987.

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Hasson, Rachel. Later Islamic jewellery. Jerusalem: L.A. Mayer Memorial Institute for Islamic Art, 1987.

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Na'ama, Brosh, and Muzeʼon Yiśraʼel (Jerusalem), eds. Takhshiṭim me-ʻolam ha-Islam. Yerushalayim: Muzeʼon Yiśraʼel, 1987.

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Na'ama, Brosh, and Muzeʼon Yiśraʼel (Jerusalem), eds. Takhshiṭim me-ʻolam ha-Islam. Yerushalayim: Muzeʼon Yiśraʼel, 1987.

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Suzanne, Landau, and Muzeʼon Yiśraʼel (Jerusalem), eds. G'eni Holtser, Barbarah Ḳruger. Yerushalayim: Muzeʼon Yiśraʼel, 1986.

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7

Spink & Son. Islamic jewellery: To be exhibited for sale by Spink and Son Ltd. ... Tuesday April 15th to Friday May 9th 1986. London: Spink, 1986.

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Spink & Son, ed. Islamic jewellery: To be exhibited for sale by Spink and Son Ltd. ... Tuesday April 15th to Friday May 9th 1986 ... London: Spink & Son Ltd., 1986.

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Ugrinovska, Meri. The Middle Eastern jewellery: Reflection of Islam on the forms and symbols. İstanbul: Libra Kitapçılık ve Yayıncılık Ticaret A.Ş., 2018.

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Na'ama, Brosh, and Muzeʼon Yiśraʼel (Jerusalem), eds. Jewellery and goldsmithing in the Islamic world: International symposium, the Israel Museum, Jerusalem, 1987. Jerusalem: The Museum, 1991.

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Book chapters on the topic "Islamic Jewelry"

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Fergiawan, P. K., P. W. Anggoro, A. T. Yuniarto, K. B. Purwanto, and O. D. W. Widyanarka. "Ceramic Jewelry with Texture and Ornament Islamic Pattern and Batik Indonesia—Design, Manufacturing, and Fabrication." In Proceedings of the 6th International Conference and Exhibition on Sustainable Energy and Advanced Materials, 723–33. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-4481-1_69.

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Rahim, Mohd Idzham Che, Marzuki Ibrahim, Mohd Zamani Daud, and Nur Syafinaz M. Anuar. "The Development of Islamic Geometric Pattern in Jewellery Product Design." In Contemporary Issues and Development in the Global Halal Industry, 229–38. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-1452-9_21.

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Afrouz, Rojan, and Beth R. Crisp. "Anti-oppressive Practice in Social Work with Women Wearing Hijab." In Exploring Islamic Social Work, 203–18. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_12.

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AbstractReligious beliefs are central to the identity of many people, often signalled by their physical appearance, for example, clothing, hair or jewellery. If prevented from such a form of self-expression, some take action against what they consider a contravention of their human rights. The predominance of this discourse can obscure the possibility that there are others who are forced to signal a religious viewpoint which they may not subscribe to. This chapter explores the wearing of hijab by Afghan women who have lived in Australia less than 10 years. While some choose to wear hijab, there were others who spoke of being forced to wear hijab as a form of domestic violence. Furthermore, whereas for some, not wearing hijab represents a freedom to dress in accordance with their understandings of Australia as a secular society, a few felt that wearing clothes which marked them as Islamic increased the likelihood of attracting xenophobia and discrimination. Hence, for many women, decisions around hijab represented compromise between the demands of their family, the Afghan community and the wider Australian society, rather than a free choice. Consequently, if social workers assume women’s religious beliefs and identity are congruent with their appearance they may inadvertently be contributing to women’s oppression. As such, this chapter explores notions of anti-oppressive practice when working with Muslim women living in non-Muslim majority countries, particularly in respect of dress codes which are associated with Islam.
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Siran, Zainudin, and Alaa Al-Khulaqi. "The Criteria of Islamic Geometric Patterns Design for the Contemporary Jewellery Making Process." In 2nd International Conference on Creative Multimedia 2022 (ICCM 2022), 245–56. Paris: Atlantis Press SARL, 2022. http://dx.doi.org/10.2991/978-2-494069-57-2_26.

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Mondal, Anshuman A. "Romancing the Other: The Jewel of the Medina and the Ethics of Genre." In Islam and Controversy, 167–82. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137466082_7.

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Foster, Karen Polinger. "Knowing the Unknown." In Strange and Wonderful, 49–76. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190672539.003.0004.

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This chapter looks at the various existence of exotica in the Classical, Byzantine, and Islamic periods. Through Egyptian intermediaries, monkeys from elsewhere in Africa reached Minoan Crete and the Cyclades during the first half of the second millennium B.C.E. Dozens of them appear thereafter in wall paintings, seals, and jewelry, engaging in animal and human activities in formal and informal settings. From the seventh century on, gradually expanding colonial and commercial contacts—especially in the eastern Mediterranean—brought exotic experiences back to the Greeks. This gave rise to Greek writing on natural history. Meanwhile, the rise of imperial Rome meant that exotic fauna found themselves inextricably linked with the self-image of the state; any exceptional creatures were reserved as gifts for the emperors. Menageries also existed throughout the Arab/Islamic world from an early date.
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"[The Ten Microcosmic “Jewels”]." In Islamic Sainthood in the Fullness of Time, 428–60. BRILL, 1999. http://dx.doi.org/10.1163/9789004450387_025.

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Kadivar, Mohsen. "The Principles of Compatibility between Islam and Modernity." In Human Rights and Reformist Islam, 35–47. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474449304.003.0003.

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This chapter examines the relationship of Islam and modernity as a collection of issues which includes human rights. Muslim reformists have brought together modernity and intellectualism on the one hand, with Islam on the other. In this intellectual and faith movement, human rights and divine obligation, individual freedom and social justice, collective wisdom and religious ethics, human rationality and the divine prophecy, peacefully coexist. The thinkers of reformist Islam have accepted the Islamic message together with the jewel of modernity. The characteristics of reformist Islam or the principles of the compatibility of Islam and modernity are as follows. First principle: re-reading the texts of religion on the basis of its higher ends; Second principle: the high place of reason in the understanding of religion; Third principle: the permanent right to choose how to live; Fourth principle: the possibility of legislation and public policy on the basis of religious values.
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"The Bezels of Wisdom." In Classic Asian Philosophy, edited by Joel Kupperman, 60–75. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195189810.003.0004.

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Abstract A bezel is a setting for something precious, such as a jewel. Ibn al-’Arabi’s The Bezels of Wisdom is a classic text of Sufism, an Islamic philosophy. It dates from about 1230 CE or, in the Islamic calendar, 627 AH (i.e., 627 years after the Hejira, Muhammad’s journey from Mecca to Medina). Ibn al-’Arabi was born in the southern part of Spain (Andalusia), and traveled in North Africa and the Middle East. The Bezels of Wisdom was written in Damascus.
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Kumar, Dr Sudhir. "WOMEN'S PROPERTY RIGHTS IN INDIA." In Futuristic Trends in Social Sciences Volume 3 Book 25, 155–64. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bbso25p5ch2.

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Women's Property Rights are property and inheritance rights that are always valued by women as a category within society. Property ownership patterns and rights vary across societies and are influenced by cultural, political, racial and legal factors. Like women's property rights in other countries, women's property rights in India have evolved from ongoing struggles between status quo and progressive forces. Hindu women's legal rights to property have long been restricted in Indian culture. Women's property rights are the property and inheritance rights enjoyed by women as a group within society and like women's property rights elsewhere, women's property rights in India are incompetent and unjust. Indian women have made great strides in the last century, but they still have less property rights than men, both in quality and quantity. The legitimacy of claims purportedly made in a legal context must be questioned in light of their legal, historical, political and cultural context. Voting and property rights have been recognized as a result of feminist movements around the world, but in many places such rights are only enshrined in statutes and serve no practical purpose. It is our duty to protect the rights of all people has the right to be treated equally in all areas of life. However, women's status in our society is lower than that of men and the inequality is particularly pronounced in property rights. The law recommends the harmonization of personal law in the form of a uniform civil code with fair, just and nondiscriminatory provisions. Elaboration of the Uniform Civil Code would go a long way in improving the status of women in India. A slight difference with respect to property rights for Indian women is that Indian women are highly divided among women regarding property rights, among many other moral rights. With so many laws coming out, it's clear that there should be no discrimination between men and women, but in reality no law is effective enough to bring about real change in society. Hindu women's property rights are changing and the current laws governing these rights are more lenient than those of ancient Hindu societies. Patriarchal Hindu societies provided women with property known as stridhan (literally "women's property or wealth"), which consisted mainly of wedding gifts (clothes, jewelry and rarely landed property). Women's movements around the world offer a comprehensive feminist account of society. In fact, what seems radical in contemporary feminist analysis corresponds to nineteenth century feminist criticism. Various property rights exist in India. Hindu law applies to Hindus, Buddhists, Jains and Sikhs. Islamic law applies to Muslims. Christian law applies to Christians and Parsi law applies to Parsis. Jews have their own property rights. But women's equality and freedom were denied. Because the turbulent history of mankind has shown that no matter how far apart in time and space, different cultures have one thing in common and that is the mockery of women.
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