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Haroon, Hamidah. "Transformation of Kowloon mosque and Islamic centre." Thesis, Hong Kong : University of Hong Kong, 1995. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25945920.
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Subandi, Setyo Nugroho. "Islamic center." Virtual Press, 1990. http://liblink.bsu.edu/uhtbin/catkey/722224.
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In the United States, Mosques and Islamic centers have existed for many decades to meet the social and religious needs of Muslims. However, since Muslims are a minority in this country, they still face some problems since the practice of various Islamic laws and prohibitions sometimes are inappropriate with the Western way of life. Assessing Muslims in the American context, a key issue to consider is the degree to which Muslims may become socially integrated into the American culture. Here the role of the Islamic center, as an institution, is significant in helping Muslims to meet each other and to adjust to the realities of life in America.In general, an Islamic center involves a concentration of facilities for activities which have the characteristic of Islam. Therefore, there is no basic difference in function between a Mosque and an Islamic Center, since the Mosque traditionally is not only a house of worship, but is also the center of Islamic society and culture. The term Islamic center is used in this study to emphasize the interest in the social side of Mosque activities, in addition to religious functions, that might be more appropriate with Muslims life in the American context.The purpose of the Islamic center is to promote a better understanding of Islam and greater acceptance and appreciation of its truth, culture, and contribution to human civilization. As we know, the ethos of Islam lies not only in the connection of individual with God, but also with human relations in the social order.Department of Architecture
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Wan, Shuk-yuen Karen. "Interpreting an Islamic heritage building a case study of Jamia Mosque /." Thesis, Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31473805.
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Ismail, Alice S. "The influence of Islamic political ideology on the design of state mosques in West Malaysia (1957-2003)." Queensland University of Technology, 2008. http://eprints.qut.edu.au/19371/.
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This research begins with the assumption that the political ideology of Malaysian leaders influences the design of state mosques and seeks to investigate the relationship between Malaysian leaders political ideas of Islam and their influence on the design of state mosques in Malaysia. Even though studies undertaken of state mosque in other Muslim countries show a relationship between state mosque and politics, there are no studies that describe the influence of politics on the state mosques in Malaysia. To date, the research on the state mosque in Malaysia focuses on six main aspects: these are descriptions of the state mosque in regard to its historical development; documentation of the state mosque in the form of measured drawings; classification of state mosque styles; theory for designing the state mosque based on religious sources; discussion on the technical aspects of the state mosque design; and discourse on the role and function of the state mosque in relation to social aspects. In contrast, the aim of this research is to determine: How are the leaders political ideas of Islam expressed through the design of state mosques in West Malaysia? A case study approach as defined by Yin (2003) was applied. Evidence for the case studies has been collected from archival records to gather data regarding political development and building policy which relates to three prominent leaders in Malaysia –Tunku Abdul Rahman, Tun Abdul Razak and Tun Mahathir Mohamad - while on-site observation, state mosque documents and interview were methods to collect evidence for three state mosques in Malaysia, which are the National Mosque, Penang State Mosque and Putra Mosque. Since this research deals with specific interpretations of the state mosque as a social-physical phenomenon and the need to understand how the structural relationship exists between the state mosques and social culture, a multi-disciplinary logic of inquiry combining the interpretive and structuralist paradigms was adopted. In association, a framework incorporating both semiotics and hermeneutics were developed to analyse, firstly, the symbolic meaning embedded in the design of the state mosques and their mundane settings and, secondly, to reveal the leaders intentions and associated actions during the creation of the state mosques. An analysis of the data exposed that there is a dialectic relationship between the leaders and the design of the state mosque in the period of post-independence in Western Malaysia. The investigation of the three state mosques also suggested that the political ideas of Islam as propounded by Malaysian leaders have a profound effect on determining the design of the state mosque. This study, therefore, offers new insights, which not only add to knowledge in this field by widening and strengthening the understanding of political and architectural historical theory in Malaysia, but also are valuable for range of associated fields including architectural semiotics and non verbal communication. This is because this research reveals deep understandings of the built form and material environment operating as a sign in a cultural and social context.
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Rustem, Unver. "Architecture for a New Age: Imperial Ottoman Mosques in Eighteenth-Century Istanbul." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11074.
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The eighteenth century saw the Ottoman capital Istanbul undergo some of its most significant physical changes. Restored as the seat of government in 1703 after the court had spent fifty years in Edirne, the city became the site of lavish architectural patronage intended to reinscribe the sultans' presence. This campaign culminated in the years 1740-1800 with two distinct but related developments: the revival of the imperial mosque as a building type, and the creation of a new architectural style--the so-called Ottoman Baroque--informed by Western models. Though these shifts have typically been viewed within a well-established decline paradigm branding the material decadent and derivative, this study demonstrates that the eighteenth-century mosques were powerful symbols of sultanic authority designed to reassert and redefine the empire's standing on a changing world stage.History of Art and Architecture
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Utami, Sentagi Sesotya. "An Acoustical Analysis of Domes Coupled to Rooms, with Special Application to the Darussholah Mosque, in East Java, Indonesia." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd995.pdf.
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Nouiouar, Youssef. "La problématique de la gestion du culte musulman en france." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30018.
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La recherche s’intéresse à la place de l'islam en France et les problèmes qu'il soulevè dans une société sécularisée, principalement la problématique de la gestion du culte musulman: L’organisation du culte musulman en France s’est développée en lien avec une actualité nationale et internationale. La recherche essayera de mettre en lumière le rôle des différentes acteurs qui participent à cette gestion et le sens qu'ils donnent à leurs actions: Gouvernement, collectivités locales,associations cultuels, pays d'émigrations musulmanes,organisations etc. Le sujet est à la croisée de plusieurs disciplines : sociologie politique, sociologie religieuse, sociologie de l’immigration, administration territoriale, droit, théologie etc“The Muslim issue” stands in the very centre of the public debate in France. Studies andexpert reports are more and more numerous as a response to the academic interest and politicaldemand.It is to be noted that this issue is often studiedin relation to a given social or political reality,namely the surroundings areas of the Islamic creed, the status of women within the Muslim Faith,secularism and Muslim Faith and the issue of religious freedom, religious extremism, how to be aMuslim in France…Few research works however have considered the managing issue of theMuslim Faith in France.Scanning the still ongoing secularisation process of the Muslim creed inFrance , our research work deals with and draws a distinction on two closely linked different trendsconcerning how the Muslim Faith is organised :a mobilisation “from the higher levels of theMuslim society” backed by political and security considerations in combination with a “lowerlevels” originated mobilisation of the Muslim leadership to respondto the needs for religious dutiesand the necessary cultural transmission towards the newer generations. The interactions at playwithin the Muslim cult places and the officials organising the Muslim creed in France , thecontestfor the leadership of the Muslim standing ,the patterns of organizing and gathering funds forthe mosques, the meaning given to their dealings by the Muslim leaders , those are the manyquestions purporting to our attempt at decoding the situation. Thus the gist of our study focusesupon some topical issues concerning namely§ Muslim ranking officials and the different faces of the imam profession in France.§ the managing of the mosques and Muslim cultural associations as they are a meeting pointof the Muslims’ interests and the active political players’.§ finally the part played by the French State and the states subject to Muslim immigration inthis managing.The research spectrum is widespread and deals with several incidental issues, each of thesecould valuably lead to separate studies. We are facing a vast project which implies the engagementof several human and financial resources as well as the involvement of several research units for along duration.We are deeply aware that our study is an attempt to give a general view of the managingorganisation as regards the Muslim cult in France and the trends that are at play at the beginning ofthe 21st century
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Mian, Ijaz Mukhtar. "The Mosque as an institution of Islamic Da'Wah." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503609.
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This thesis is a modest enquiry into 'The Mosque as an Institution of Islamic Da'wah'. The main study involves the elaboration of the terms, 'Mosque', 'Institution', 'Islam' and 'Da'wah'. The Mosque, being an institution reflecting the dissemination of information suitable to prepare its community for Paradise, must excel in delivery of knowledge; Most importantly this begins with that of the All-Mighty creator, His knowledge, the knowledge of mankind, Islam the way of life in its social, economic and political aspects and the consequence of committing a crime against the life, property and honour of a person or people. The main focus of this work centres around the Masjid; what it is; its role in the life of the individual and the community; as a means of physical and spiritual cleanliness; as an Institution to teach and learn the manners and morality of mutual interaction. Also addressed are aspects dealing with the building of a Mosque and Da'wah from the mosque.
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Carro, Martín Sergio. "La materialización de la fe islámica: Estudio material, textual e iconográfico de seis certificados de peregrinación a La Meca y Medina (ss. XV-XVI)." Doctoral thesis, Universitat Pompeu Fabra, 2019. http://hdl.handle.net/10803/670003.
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Esta Tesis Doctoral presenta la edición y el estudio global de seis certificados de peregrinación a los lugares santos de La Meca y Medina, datados entre los ss. XV y XVI. La particularidad de esta tipología documental radica en que la modalidad de peregrinación acreditada es la delegación, cuyo origen legal analizaremos en esta Tesis Doctoral. En este sentido, este trabajo se aleja de la perspectiva devocional con la que los certificados han sido descritos, y propone que el papel desempeñado por estos documentos estaría relacionado con la jurisprudencia islámica sobre la herencia. Los manuscritos aquí estudiados serán analizados comparativamente, lo que nos permite ofrecer una panorámica general de la evolución de esta tipología desde tres perspectivas diferentes: materialidad, textualidad e iconografía. El objetivo de este trabajo es avanzar en el conocimiento de los motivos que suscitaron la aparición de los certificados y complementar el trabajo de edición y estudio de manuscritos inéditos conforme a los criterios de la Papirología.This PhD Dissertation presents the edition and global study of six pilgrimage certificates to the holy places of Mecca and Medina, dated between the 15th and 16th centuries. The particularity of this documentary typology lies in the fact that they attest delegated pilgrimages, whose legal origin is analyzed in this work. In this sense, this Dissertation differs in perspective from the devotional approach commonly used to study previously described certificates, and propose that the role played by these documents would be related to the Islamic jurisprudence on inheritance law. The comparative analysis, on the other hand, allows us to offer a general overview of the evolution of this typology from three different perspectives: materiality, textuality, and iconography. The main aim of this work is shed light on our knowledge of this kind of documents, explore the reasons for their emergence and implement the methodology of editing and studying unpublished manuscripts according to the criteria proposed by Papyrology.
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Adams, Roldah. "Historical development of Islamic libraries internationally and in South Africa a case study of the Islamic Library in Gatesville /." Thesis, Click here for online access, 2003. http://dk.cput.ac.za/cgi/viewcontent.cgi?article=1003&context=lib_papers.
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Ḥimṣī, Muḥammad ḥasan. "al-Duʻāh wa-al-daʻwah al-Islāmīyah al-muʻāṣirah al-munṭaliqah min masājid Dimashq." Dimashq : Bayrūt : Dār al-Rashīd ; Muʼassasat al-Īmān, 1991. http://books.google.com/books?id=tFIxAAAAMAAJ.
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Thesis (Ph. D.)--Kullīyat al-Imām al-Awzāʻī lil-Dirāsāt al-Islāmīyah, 1989.eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (v. 2, p. 1089-1123) and indexes.
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To, Kin-chung Frank. "Mosque & Muslim community centre in the New Territories." Hong Kong : University of Hong Kong, 2000. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947497.
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Arnold, Ashley Patricia. "Mosques in France: The Visible Presence of Islam." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc67957/.
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Numerous laws are being directed toward subduing the visible presence of Islam throughout France, and in return French Muslims are becoming bolder in the projection of their faith. This thesis examines the presence of Islam in France throughout history and in contemporary French civilization. Specifically, this thesis addresses the issues regarding the visible presence of Islam in France through such institutions as mosques and how they are the key symbols representing the prominence of Islam in France. It looks at what lies in the collective French mind that creates such an influence on today's policies and outlook, as well as identifies the key characters that dominate the current affairs surrounding Islam in France. The thesis reviews the country's past relations with the visible presence of Islam through the controversies surrounding the construction of famous mosques. In addition, this thesis underlines key areas where both the State and the Muslim population must make concessions in order to avoid further conflict.
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Lee, Hee Sook. "The continuity of pre-Islamic motifs in Javanese mosque ornamentation, Indonesia." Thesis, Oxford Brookes University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491184.
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The main aim of this research is to assess the continuity and significance of HinduBuddhist design motifs in Islamic mosques in Java. This is done by investigating four pre-Islamic motifs in Javanese mosque ornamentation from the 15th century to the present day. The research starts 'with a belief that typicalJavanese ornaments were consistently used both in pre-Islamic Hindu-Buddhist temples and Islamic mosques in Indonesia. This phenomenon was a result of syncretic Javanese Islam, composed ofmystic animism, Hindu-Buddhism, and Islam, which differed from orthodox Islam in the Near East and Arab world. Among many ornaments, the most frequent four motifs are prehistoric tJ/mpaLr, HinduBuddhist kala-makaras, lotus buds, and scrolls, all 'Of which have symbolic connotations and are used to decorate sanctuaries. TJ/mpaLr signify the Cosmos Mountain where gods abode; kala-makaras protect temples where the gods are believed to reside; lotus buds denote life and creation; and scrolls imply the start oflife. For a comparison between temple and mosque ornamentation, 10 Hindu-Buddhist temples and 30 mosques were purposively selected, and a representative sample of each motifwas taken during the researcher's fieldwork. In addition, 20 Indonesian scholars were interviewed to identify the origins ofmotifs in Javanese mosques. In order to answer the research questions, the background, basic type ofindicator and its subdivisions, five further characteristics, and other elements and principles of design were' investigated. Four indicators were chosen to test each of the four motifs. TJ/!JJjJaLr were examined by line, kala-makaras by shape, lotus buds by form, and scrolls by rhythm. A few examples of each motif explained how they were analysed in two stages, by the presence of each characteristic, and by its modal value and total number. This assessment was based on an amalgamation of (1) the researcher's informed judgement, trained in art and design, (2) observations during the fieldwork, (3) elements and principles of design, according to literary sources, and (4) the respect to the Indonesian cultural heritage. The findings revealed continuity in the four motifs across the pre-Islamic and Islamic periods. The continuities appeared in lines, shapes, forms, and rhythms. Lotus buds and tJ/mpaLr showed significant continuities, while kala-makaras and scrolls changed in the transfer from temples to mosques. &la-makaras needed to conform with the hadith (sayings of Prophet Muhammad) which forbids depicting living figures in Islamic ornamentation; thus living images were rather abandoned and replaced by geometric shapes. Javanese scrolls in temples and mosques displayed the same characteristics ofrepetitive and continuous rhythms as the Islamic arabesque. Consequently, there arose a beautiful syncretism in the four motifs in ideas and forms. Hindu-Buddhist symbolism was mingled with Islamic aesthetics, whilst keeping local Indonesian characteristics. The symbolic connotations of the four motifs allowed them to continue, and their influence was dependent upon creativity oflocal genius in each epoch.
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Ridge, Kristin. "The American Islamic Cultural Center." University of Cincinnati / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1495807156023029.
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Sartawi, Mohammad M. M. A. S. "Everyday life in London's mosques : Islam, identities, and everyday practices." Thesis, London School of Economics and Political Science (University of London), 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.551336.
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It is often hypothesized that at times of social change and identity confusion, lslamist and reactivist ideologies gain ground. Is this true for British Muslims? Are the difficulties and contradictions experienced in the midst of multidimensional forms of discrimination, creating fertile ground for reactivist ideas to take root? This thesis explored the everyday lives of Muslims in London in their places of worship to answer these questions by employing the ethnographic method. Part of the study analyzes fundamentalist, lslamist, and reactivist texts, along with core Islamic texts such as the Quran and Hadeeth, in order to uncover the points of connection and contention between them. The other part explores the role of Islam and Islamic institutions in informing identity processes and everyday practices on individual, inter-personal, and inter-group levels. The diversity of Muslim communities and Muslims' relationships to Islam is investigated on all three levels. The hypothesis that the situation of Muslims in London is heading towards an upsurge of reactivist ideologies was found not to hold. On the contrary, it was found that local Muslim populations, particularly those born in London, have created ethno-geographical clusters. Within one of these clusters, an emergence of a local British Islam and Muslim community that identifies strongly with its Britishness was found. In addition, the lslamism adopted by this particular community has driven its members towards participation in local politics. In the community's attempts to better its situation, it has built institutions organized according to British models and standards. The thesis concludes that following the failure of reactivist ideologies, British Muslims in London, particularly those that are 2"d (or more) generation, have adopted an lslamism that is a positive force in their integration and advancement within British society. Far from being reactivist, their relationship to Islam still informs every aspect of their lives; private, public, and political.
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Maussen, Marcel. "Constructing mosques the governance of Islam in France and the Netherlands /." [Amsterdam] : Amsterdam : Amsterdam School for Social Science Research ; Universiteit van Amsterdam [Host], 2009. http://dare.uva.nl/document/124687.
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Li, Ruiqian. "Muddled Loyalty: A Study of Islamic Centers in Boston Area." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108026.
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Thesis advisor: Peter SkerryThis thesis is a further study of Peter Skerry’s 2011 article, “the Muslim-American Muddle,” in which he argues that not only non-Muslim Americans are worrying about Muslims’ loyalty issue due to the fear of radical Islamism and terrorism, but also Muslims are confused. My basic argument is that Muslims are still suffering from their muddled loyalty. It is not because they are disloyal but because, in light of Grodzins, their organizations guide them in different directions which are not always en route to national loyalty as non-Muslims expect. Inspired by Morton Grodzins’s theory on social structure and national loyalty in liberal democracies and James Q. Wilson’s insightful study on political organizations, this research has sought to understand the Muslim muddle with an in-depth inquiry and examination on one of the most common and important Islamic organizations—Islamic centers and mosques with an ethnographical method. The evidence of this thesis was collected between April 2016 and December 2017. In fact, I almost visited every mosque in Massachusetts. However, I was not always lucky to build strong connections with many centers for various reasons. In this thesis, I only select those mosques that I had visited more than three times. And I try my best to interview as many leaders as possible. I also manage to keep a geographical and sectarian balance in my sample. I hope to cover all types of mosques in Boston area. My findings are interesting, though of course often confusing and may contradicting with each other but I am duty-bound to report them even if it may had negative impact on the generalization power of my argument. I find that Islamic centers have different goals and offer different incentives to overcome collective actions problems. Both solidarity and political engagement are valued by Islamic centers in general, but individual organizations have different preferences which are results of divergent immigrant experiences. So the organizational aspect of Muslims community is fragmented. However, the increasing external political pressure in the post 9/11 period did not overcome the problem but aggravated it by simply empowering purposive mosques like ISBCC in public sphere
Thesis (MA) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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To, Kin-chung Frank, and 杜建宗. "Mosque & Muslim community centre in the New Territories." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B31985452.
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Al-Ratrout, Haithem Fathi. "The architectural development of Al-Aqsa mosque in Islamic Jerusalem in the early Islamic period : sacred architecture in the shape of "The Holy"." Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21188.
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The aim of the research is 1) to introduce a definition of the concept of al-Aqsa Mosque and 2) to understand its architectural development and evolution in the early Islamic period within the cultural context of the site. The initial cause of the study was that almost nothing is known about the Muslim building activities at the enclave and there is very little information about it. The existing interpretations of the early development of al-Aqsa Mosque have been generated either from a typological and formal-aesthetic point of view or are based on interpretation constant with biblical texts. This thesis attempts to expand these interpretations with contributions by additional historical, archaeological and architectural investigations of the early Muslim architecture of the enclave within the Islamic cultural context. In order to achieve these main objectives, a systematic survey of the different parts of al-Aqsa was carried out and archaeological excavations of the site were stu died and both helped determine the significance of the site of al-Aqsa Mosque in each period of development. The thesis also investigated the urban context of al-Aqsa enclave and concluded that the earliest ancient traces in the foundation are mainly Roman and were destroyed in the 1st century AD when the site lost its significance and was situated outside the urban form of Aelia. Muslims reaffirm al-Aqsa Mosque for its religious significance in Islam after their conquest of Jerusalem. The Muslim had complete sovereignty over al-Aqsa Mosque in 638 AD and its initial revitalisation encompassed some building activities including the delineation of a house of prayer. Significant construction activities at al-Aqsa enclave were initiated a few decades after the Muslim conquest of Jerusalem. The surviving early Muslim building types, styles, decorative features and construction type provide evidence to show that they date back to the early Islamic period. Even this time could be narrowed down to the time of the Umayyad caliph 'Abd al-Malik. 'Abd al-Malik saw Jerusalem as a place where he could best proclaim his power and therefore he developed a fully threedimensional Muslim image of Jerusalem. The architecture of the enclave and its syntax presents considered and precise planning, a high quality of building skills and careful attention to the structural problems of its parts. Certain buildings are produced from relics in response to particular functional demands practised at the enclave. In relating the early Muslim buildings of the enclave to its given topography, neither their places nor forms, functions nor meanings are accidental. Each fits into its place within an overall architectural formula of al-Aqsa Mosque. From a comparison and evaluation of building types and architectural configurations, the study concludes that the early Muslim monuments have been built in response to Muslims' religious and cultural requirements. Annular centralised buildings have been c onstructed to fulfil cultural and functional requirements and reflect religious values. As for the broad house type of the Congregation Mosque, it was also created to meet the same purpose of the Muslims' religious functions, and its origin can be found in the plan of the Prophet Mosque in Madīnah. The thesis concludes with a set of recommendations for further research that would attract public awareness towards the cultural heritage of Islamic Jerusalem.
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Mameri-Chaambi, Dorra. "L’Institut Musulman de la Grande Mosquée de Paris (1916-2015) : vers un Islam de France ?" Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5090.
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Emblème de l’Islam en France créé en contexte colonial, la Mosquée de Paris fut inaugurée en 1926 pour remercier les musulmans morts pour la France, mais surtout pour la consacrer en tant que «puissance musulmane». Espace cultuel, culturel et diplomatique, elle souhaite incarner une vitrine prestigieuse de l’Islam Hexagonal. Dotée d'un financement et de statuts controversés, elle était considérée comme française, mais l'Algérie à partir de 1982, a joué un rôle clé, pour présider à sa destinée. Malgré les mutations dont elle fut l’objet, elle pensait incarner un lieu d'interface privilégié entre un Islam pluriel en quête de reconnaissance et des pouvoirs publics, tenant à faire émerger des représentants tenus pour légitimes. L’Institut Musulman de la Mosquée de Paris a prospéré jusqu’au milieu des années 1990, grâce au difficile équilibre qu’il a maintenu dans le cadre d’une relation tripartite mettant en jeu les musulmans de France, les pouvoirs publics français et algériens, ainsi qu’avec des acteurs du paysage islamique français. Elle demeurait la seule institution islamique dotée d’une forme de capital légitimité. Toutefois, la décennie 1990 préfigurait une perte d’éclat due à l’effritement de ce fragile équilibre, annonçant la mise en cause, du rôle d’acteur intermédiaire privilégié, qu’elle occupait jusque-là. Les causes et la genèse de ce déclin restituées à travers une grille d’analyse ternaire, retraçant la nature des relations entre religieux et représentants institutionnels français et étrangers, la régulation publique de l’Islam et la transformation de la sociologie des fidèles, impliquant une réflexion sur la validité de la notion «d’Islam de France»As an emblem of Islam in France, The Great Mosque of Paris was inaugurated in 1926, in a colonial context, in honor of the Muslims “who died for France “, but more so as a consecration of France as « a Muslim power ». As a place of worship, culture, and diplomacy, this institution wishes to stand as a prestigious showcase of Islam in the hexagon. While it benefitted from controversial sources of funding and statutes, this Mosque was considered as French, until 1982, when Algeria started to play a key role in presiding over the destiny of the institution. Despite its numerous transformations, the Mosque of Paris sought to be perceived as a privileged interface between a pluralistic Islam that sought recognition on the one hand, and French authorities who were concerned with establishing legitimate Muslim representatives on the other. The Mosque of Paris was prosperous until the mid 1990s, painfully achieving a balancing act in the tripartite relationship between Muslims, French and Algerian public authorities, as well as some actors of the Islamic landscape in France. It remained the sole Islamic institution that had acquired a form of legitimacy. However, with the 1990s it gradually lost its influence and its role as an intermediate player, largely as a consequence of its tripartite relationship’s fragility. The causes and genesis of this decline will be restituted through a three-part analysis which will examine the nature of the relationships between religious leaders and French or foreign institutional representatives, the public regulation of Islam and transformations in the sociology of worshippers. Finally it will consider the validity of the concept of an “Islam of France”
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Khachan, Lucie G. "Form and Function of Northeast Ohio Mosques." University of Akron / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=akron1217274201.
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Mahmood, Azka Mahmood. "American Muslim Identities: A Qualitative Study of Two Mosques in South Florida." Scholar Commons, 2011. http://scholarcommons.usf.edu/etd/6538.
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Most existing research on Muslims and transnational Islam originates from Europe. However, the Muslim population in Europe differs from American Muslims in a number of important ways. In this research I aim to address the general paucity in sociological literature that originates from the U.S. and focus on the mosque as a space where American Muslim identity forms and evolves for both first- and second-generation American Muslims. I examine two American mosques in South Florida as the sites of the development of American Muslim identities based on ethnographic data and participant interviews. I find that the research sites perform functions that are consistent with the provision of refuge, resources, and respectability as classified by Hirschman (2004). The mosques I studied demonstrate the use of educational and cultural functions to transfer religious and cultural identity to younger generations of American Muslims. I also find the research sites to be spaces that are inclusive for women and children, which is different from mosques in Muslim- majority countries, but consistent with the findings of other scholars. I find that the two mosques I studied extend institutional services to facilitate linguistic and logistical assimilation of their members, encourage members’ political engagement through sermons, voter registration drives, and meetings with political candidates, and to engage in interfaith outreach efforts as means of assimilation. I find intergenerational differences in attitudes towards women’s spaces and resources at the two mosques. I also find evidence of a shift in norms that indicates greater flexibility and reflection upon the norms of mainstream American society. Finally, I find that second-generation American Muslims experience a move away from parental cultures towards textual “pure” Islam and prefer to adopt a “Muslim first” identity, as some other scholars have noted. While this study sheds light on several themes that weave to create American Muslim identities, there is a need for more in-depth research on the assimilation trajectories of members that belong to diverse or homogenous mosques. The findings from this study also highlight the need for more extensive quantitative analysis of women’s roles and responsibilities in American mosques, as well as intergenerational differences in assimilation in the American Muslim community.
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Teimouri, Hamid. "Koranundervisning i en svensk moské : Turkisk ideologi som religionspedagogik." Thesis, Södertörn University College, Lärarutbildningen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3855.
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The present thesis deals with Qur'anic Studies among Turkish immigrants inSweden. The aim is to investigate the significance of Qur'anic Studies forMuslims in a country like Sweden. This thesis also highlights the role ofthe Turkish state in encouraging and funding Qur'anic Studies in Sweden.I have carried out a case study on a Mosque outside Stockholm, where anImam, sent by the Turkish government, is in charge of the Qur'anic Studies.It is found that Qur'anic Studies is important for Muslims in Sweden in theirefforts to preserve their religious identity. The results also indicate thatQur'anic Studies also has an ideological dimension insofar as it is a meansfor Islamic governments, groups and individuals to further the interests of political Islam.
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Ahmed, Mohammed. "Sacred rhythms : an ethnography of a Cardiff mosque." Thesis, Cardiff University, 2016. http://orca.cf.ac.uk/100628/.
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This thesis presents a case study of a single mosque, Jamia Masjid. It provides a description of everyday life, with attention to the congregation and the construction of sacred space. Its claim to originality is that it is an “insider” ethnographic perspective of a mosque in Britain, built upon an extended year-long period of fieldwork. It is an “insider” ethnography both in the sense that the researcher has a pre-existing relationship with the mosque, and also, that it focuses on the space and meanings within the mosque. Its timeliness is predicated upon the second decade of the 21st century being a period in which an increasingly British-born and young Muslim population take leadership in mosques established a generation prior. The thesis argues that Jamia Masjid is an interspatial mosque, providing a diverse range of activities to fulfil the needs of its congregation. It achieves this by operating as a subaltern counter-public, or a “coffee shop mosque”, in which congregants take agency for activities and events. The role of the congregation is pronounced in the thesis to address an identified gap in existing research. Furthermore, the thesis provides theorisation on the temporal dimensions of sacred space, drawing upon Henri Lefebvre and Rhythmanalysis (2004). It argues that sacredness is not a static concept, but dynamic and rhythmic. This sacredness is described as baraka. Jamia Masjid is both a site of distributing and receiving baraka, and it is sacredness is constructed dialectically – transcending some existing categorisations of sacred space in the literature. The thesis argues also that conflict is not an inevitable consequence of sacred space but, at times, a meaningful way of marking and constructing it. These original theoretical contributions are presented through a rich ethnography that provides an insight into the everyday activities of a mosque congregation.
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Khidir, Omeima M. O. "Bridging between the Contemporary and the Vernacular architecture." Thesis, Virginia Tech, 1998. http://hdl.handle.net/10919/32246.
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Tuti is an Island at the confluence of the Blue and the White Niles in Khartoum city, the capital of Sudan.
The intention of this thesis is to design a bridge on the blue Nile which links the Contemporary world of Khartoum, the urban conurbation, to the Vernacular world of Tuti Island, the rural settlement. In addition, the project aims to provide a space that welcomes the bridge and to be a meeting plaza for both worlds.
It is also intended to provide the Island with landmarks to be used as a point of reference. These landmarks from an integral part of the main theme running through the design from the edge of the Island to the center. This theme incorporates the essential design elements of the Islamic traditional house, which are the courtyard (the core of the house), scattered rooms which form the courtyard, and the wall that encloses the house.
These landmarks are: the edge sit,representing the first landmark housing a threshold, a wall enclosing the courtyard, a market and a mosque which is the predominant building; a library, a plaza, the center plaza that accommodates a renovated buildings.
The end result would be the linking the fast life of Khartoum to the quite and settled life of Tuti.Master of Architecture
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Yildirim, Fatih. "The Role of Islamic Institutions in Identity Formation among Somali Adolescents in Columbus, Ohio." Ohio University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1292435922.
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Larsson, Magdalena. "A Mosque under the rainbow : Islam, homosexuality and identity in contemporary Berlin." Thesis, Södertörns högskola, Institutionen för genus, kultur och historia, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-13686.
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A qualitative field study about identity negotiations among 2:nd generation homosexual muslims in Comtemporary Berlin: Which shows that these individuals by their families cultural context and the educational (and lack of education) in Berlin are forced to live double life, in many ways) and in the margins of society. It also shows that God creates a safe space where they can be able to feel complete.
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Todd, Meagan Lucinda. "CRITICAL GEOPOLITICS OF ISLAM IN ASTRAKHAN, RUSSIA: MOSQUE CONSTRUCTION AND COMMUNITY BUILDING." UKnowledge, 2010. http://uknowledge.uky.edu/gradschool_theses/18.
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This thesis examines how and under what influences communities of Islamic faith have developed in post-Soviet Russia. My arguments are based on research conducted in Astrakhan, Russia in the summer of 2009. Astrakhan is the capital of Astrakhan Oblast in southwest Russia and has a reputation for being a multi-confessional and multi-ethnic city. Astrakhan is home to Russians, Tatars, Kazakhs, Kalmyks, and many other nationalities. I draw from interviews and newspaper analysis to examine what the local landscape of Islam looks like in Astrakhan, how has it changed since the collapse of the USSR, and what future trends are emerging. Mosque renovations and demolitions are the center of my analysis.
Drawing on scholarship in critical geopolitics and critical geographies of religion, this paper seeks to understand how the Kremlin and other levels of government influence the development of Islam locally within Astrakhan. Interviews are used to study local understandings of the changing forms of Islam in Astrakhan, and to see if locals believe that the state has been supportive to the Islamic community. My research contributes to wider scholarship on the importance of the relationship between the state and local Islamic communities for Islamic nation-building in the Russian Federation.
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Telhine, Mohammed. "L'islam et les musulmans en France : une histoire de Mosquées." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0101.
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Lorsqu'on appréhende l'histoire de l'Islam en France, la mosquée, symbole le plus saillant de l'Islam, semble être un enjeu central autour duquel s'élaborent des politiques et se cristallisent des passions. La mosquée joue parfois dans les relations de la France avec l'Islam le rôle d'un indice dans l'échelle de l'altérité qui révèle, dans un lieu donné ou dans un moment de l'histoire, le degré d'ouverture à l'autre. Comment ce symbole - au détriment de tous les autres aspects civilisationnels de l'Islam - perçu comme un élément déstructurant de la sémiotique locale française exacerbant ainsi les résistances et les rejets, fut-il au cœur de la problématique représentationnelle de l'Islam et de la France ? L'importance et l'installation définitive des immigrés musulmans en France, la montée de l'islamisme et les rivalités associatives islamiques en France montrent la centralité de la mosquée dans les enjeux territoriaux, le discours et la structuration identitaires mais aussi dans les stratégies des contrôles étatiques et associatifs. On convoquera ici la sociologie de l'islam et de l'immigration musulmane en France. Soumise à la nécessité, sinon à l'urgence d'avoir un interlocuteur « communautaire », la République, bravant « l'inviolabilité » de la loi du 9 décembre 1905, réactiva son réflexe interventionniste colonial hérité de l'Algérie française pour organiser le culte musulman de France. L'autochtonisation de l'islam en France, désormais institutionnalisé, se traduit d'abord par une demande croissante de lieux de culte dont les mosquées-cathédrales. Celles-ci induisent une visibilisation qui se heurte souvent aux résistances locales. Il s'agit d'étudier ce mouvementWhen trying to understand the history of Islam in France, the mosque, the most salient symbol of Islam, seems to be a central issue around which policies are developed and much passion and controversy is generated. The mosque has in fact always played a key role in the relation that France has had with Islam and is a kind of indicator of the degree of openness of the society in any given historical period. How did this symbol often se en as a destabilising element to the local French way of life by exacerbating existing tensions, come to be at the heart of the representational problem regarding Islam and France? The permanent settlement of Muslim immigrants, the rise of Islamism and the development of various rivalries between Islamic organisations in France is indicative of the centrality of the mosque when it comes to territorial politics, identity discourse and formation as well as to the strategies of state and organisational control. For this reason the sociology of Islam and the sociology of Muslim immigration in France has also been explored. Faced with the necessity, if not the urgency of having a "community" representative with which it could deal with, the French Republic reactivated its colonial reflexes by deciding to make a break with the supposed "untouchable" law of 9 December 1905 regarding laïcité by creating a representative Muslim body in France (CFCM). The development of a specifically French Islam, now institutionalised, has led to an increasing demand for places of worship including the construction of so called 'Cathedral-Mosques'. These represent a visibility which often comes into conflict with local concerns. This element is also addressed
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Druenne, Loïc. "Rends-moi ce qui est mien : le patrimoine religieux, entre intérêts politiques et identités religieuses." Thesis, Université d'Ottawa / University of Ottawa, 2018. http://hdl.handle.net/10393/38087.
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« L’union fait la force », dit l’adage : de tout temps, l’être humain a fait jouer le meilleur de son capital social (Putnam 2001) pour s’allier avec d’autres et faire société (Ponthieux 2006). Les groupes ainsi formés, unis par des intérêts communs et selon des géographies variables, se trouvent invariablement confrontés tôt ou tard à d’autres groupes aux objectifs parfois bien différents des leurs. Quel que soit le terme employé ou la théorisation envisagée pour qualifier et modéliser les modalités de cette rencontre, l’interaction force invariablement les groupes impliqués à confronter les habitudes et visions des uns et des autres. Mais que faire lorsqu’une incompatibilité se pose, lorsque les intérêts des uns et des autres ne semblent pas pouvoir se réaliser simultanément ? L’idée défendue dans cette thèse est qu’une intégration maximale des parties dans les processus de gestion du patrimoine accompagnée d’une réforme des systèmes de justice et d’un enseignement de qualité pourra faire du patrimoine un vecteur de développement à part entière. Afin de démontrer la pertinence de cette affirmation, deux cas d’étude bien différents mais néanmoins complémentaires ont fait l’objet d’une recherche approfondie : la mosquée-cathédrale de Cordoue (Espagne) et la mosquée de Babri à Ayodhya (Inde). Toutes deux font l’objet de conflits à géométries variables, entre des groupes politiques et religieux poursuivant des objectifs distincts. A travers une analyse des arguments et des modes d’action des différents acteurs des deux débats, cette thèse aboutit à la conclusion que ces conflits patrimoniaux relèvent directement des droits culturels des groupes concernés. Sans proposer de solution unique, est esquissée à l’issue de cette recherche une approche compréhensive et inclusive faisant du patrimoine et de la culture qui l’inclut un outil de développement pour les sociétés qui l’accueillent.
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King, Rachel. "Divine Constructions: A Comparison of the Great Mosque of Cordoba and Notre-Dame-du-Chartres." Thesis, Boston College, 2007. http://hdl.handle.net/2345/504.
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Thesis advisor: Katherine NahumThis thesis is a comparison between medieval Christian and Islamic sacred architecture, using the Great Mosque of Cordoba and the Cathedral of Notre-Dame in Chartres as examples. The paper links a formal analysis and comparison of the buildings, including their use of space, light, and decoration to an analysis and comparison of each religion's philosophy and theology. It includes a discussion of the role of Neo-Platonist philosophy on the architecture of each religion
Thesis (BA) — Boston College, 2007
Submitted to: Boston College. College of Arts and Sciences
Discipline: Fine Arts
Discipline: College Honors Program
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Sarikuzu, Hande. "Becoming European, Becoming Enemy: Mosque Conflicts And Finding A Permanent Place For Islam In Europe." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613038/index.pdf.
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This thesis aims to problematize the cosmopolitan-spirited quest for a proper and permanent place for Islam and Muslim immigrants in Europe today, and to claim that the efforts to establish a European Islam cannot be thought in isolation from the efforts to consolidate a European identity. Since &ldquoEuropeanizing&rdquo
Islam is a process of inserting it into the politically acceptable formations of the secular in the European public sphere, not only does this project fail to offer a genuine alternative framework for belonging, or an authentic opportunity for dialogue, but also in fact consolidates the European civilizational identity on the one hand, and sustains the metanarrative about the Islamic threat on the other. The major argument of this thesis, therefore, is that the stranger (Muslim) is allowed to enter the host&rsquo
s secular space only under the conditions that construct Islam as the enemy. Forging a European Islam under the rules of secularism, without a radical interruption of the secular - religious division, and without referring to its implication in the discourses of Orientalism and racism, is ultimately a reconsolidation of the authority of the self-same European. This argument will be illustrated via a critical study of three cases of mosque debates in European cities.
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Marchand, Trevor Hugh James. "Moulding minaret makers : a study of apprenticeship and spatial cognition with traditional builders in Sana'a, Yemen." Thesis, SOAS, University of London, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324917.
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Marega, Ana. "Little Mosque on the Prairie : med humor som vapen mot islamofobi." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-5484.
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Syftet med denna uppsats var att först redogöra för västvärldens allmänna syn på muslimer och islam och därefter kontrastera den bilden med hur muslimer själva väljer att bli porträtterade i den kanadensiska komediserien Little Mosque on the Prairie. Om Little Mosque on the Prairie är mer än bara en komediserie, hur verkar den då för att beskriva det muslimska samfundet och islam? Vilka generaliseringar och fördomar är den tänkt att bekämpa? Med den hermeneutiska metoden som forskningsverktyg tolkade jag de åtta avsnitten i seriens första säsong och kunde därmed identifiera sex olika teman som serieskaparna arbetar med för att nyansera omvärldens bild av muslimer och islam. Slutsatsen blir att Little Mosque on the Prairie framställer islam och dess utövare som en fredlig religion, en mångfacetterad religion, en tolerant religion, en religion i ständig förändring, en alldaglig religion samt en annorlunda religion.
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.
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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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Pieri, Zacharias Peter. "The contentious politics of socio-political engagement : the transformation of the Tablighi Jamaat in London." Thesis, University of Exeter, 2012. http://hdl.handle.net/10036/3743.
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The thesis examines the extent to which the Tablighi Jamaat (TJ) as an Islamic, theocratic and social movement has negotiated and adapted to the British context, especially London in the post 7/7 period. TJ is the largest Islamic movement in the word and is characterised as an isolationist, disengaged, salvation oriented, apolitical organisation. The London branch of TJ has ambitions to construct a headquarter mosque in London – a project facing opposition across a spectrum of British society, and brandished as the “mega mosque”. As a means of ensuring the success of their project, London TJ leaders have embarked on a process of socio-political engagement aiming to demonstrate that the movement has changed its modes of operation, and trying to curtail allegations of radicalisation, after reports of terrorists passing through TJ mosques. Extensive observation research and interviews with TJ leaders, grassroots members and others involved in the on going contestation of the project, explain the adoption of the new strategy from the perspective of an elite and instrumentally aware leadership. In essence how the new strategy has been justified and re-framed, making it acceptable to a wider audience. The Public Inquiry over Enforcement Action of TJ’s mosque in Newham allowed for both TJ and opponents to highlight wider issues surrounding TJ and its stance towards engagement and commitment to community cohesion. Engagement may have initially been a tick-box exercise for London TJ leaders, but interacting with the wider community has had a transformative effect. TJ Leaders in London have emerged as a practical minded, demonstrating adaptability to local contexts, ensuring the survival of the movement. The durability of this, given the conservative and revivalist nature of the movement, will be a test of time.
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Benkoula, Sidi Mohamed El Habib. "La mosquée et ses enjeux d'insertion contemporaine dans la ville "non musulmane"." Paris 12, 2005. http://www.theses.fr/2005PA123011.
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La grande mosquée de Paris a été édifiée en 1926, celle de Mantes-la-Jolie, seconde mosquée de France dotée d'un minaret, a été construite en 1981. Depuis, une douzaine de mosquées " visibles " sont érigées, avec ou sans minarets. La majorité des lieux de culte musulman dont le nombre varie entre 1500 et 1700 est représentée par des salles de prière installées dans des conditions précaires. Leur sortie de la clandestinité à partir des années 1980 pose la question de leur identification architecturale et leur localisation urbaine selon leur situation dans un tissu urbain classique (ex : Paris) ou dans un quartier périphérique (banlieue). L'opposition entre les politiques nationales et les politiques locales laisse émerger un désaccord patent autour d'une définition claire de la laïcité et les possibilités de financer la construction des lieux de culte. Par ailleurs, il apparaît des différents blocages qui accompagnent les processus de réalisation " éventuelle " des lieux de culte musulman que ces derniers sont en premier lieu tributaires des politiques locales. L'instruction du dossier de permis de construire d'une mosquée peut durer parfois plusieurs décennies. Cet attentisme de type administratif est imputé à la désunion des musulmans, l'importance des demandes en matière de lieux de culte et l'hostilité des riverains et des pouvoirs publics. Les représentations qui accompagnent le débat public sur l'insertion des mosquées, liés à l'ignorance du droit par les musulmans et les décideurs publics locaux, génèrent des situations qualifiées de " non-droit "The large mosque of Paris was built in 1926, that of Mantes-La-Jolie, second mosque of France equiped with a minaret, was built in 1981. Since then, a dozen "visible" mosques have been set up, with or without minarets. The majority of the places of Moslem worship of which the number varies between 1500 and 1700 is represented by rooms of prayer installed under precarious conditions. Their exit of clandestinity as from the years 1980 raises the question of their architectural identification and their urban location according to their situation in a traditional urban fabric (ex: Paris) or in a peripheral district (suburbs). The opposition between the national policies and the local policies lets emerge an obvious dissension around a clear definition of secularity and the possibilities of funding the construction of the places of worship. In addition, the numerous difficulties which accompany the processes of "possible" realization by the places of Moslem worship that the latter are ascribed to the local policies. The instruction of the file of permit building of a mosque can last several decades. This wait-and-see policy of the administrative type is charged to the disunion of the Moslems, to the importance of the requests as regards places of worship and to the hostility of the residents and the authorities. The representations which accompany the public discussion on insertion by the mosques, related to the ignorance of the right by the local Moslems and public decision makers, generate qualified situations of "no-right"
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Susilo, Moh. ""Visit My Mosque": Exploring Religious Activism to Help Tackle Islamophobia and Negative Perceptions of Muslims in Britain." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-428963.
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Islamophobia and misconceptions or negative portrayal of Muslims have led Muslims in Western societies being discriminated by people who hold religious and racial prejudice. Against this backdrop, Muslim communities in Britain run a national campaign called “Visit My Mosque”. This thesis explores whether the campaign follows the three variables of social movements: political opportunities, mobilising structures, and framing processes to take shape and emerge. Close examination to data, collected from interviews with four Muslim activists, reveals themes which point to the variables. The regional political context in Europe following the terrorists attack at the office of Charlie Hebdo magazine in Paris triggers activists in Britain to launch the “Visit My Mosque” campaign. The political climate provides an opportunity for Muslims to take collective action. The pressure on Muslim communities, as a result of Islamophobia and negative portrayal of Muslims by some sections of the media, provides narratives to transform grievances into action. And finally, the campaign emerges due to the presence of the Muslim Council of Britain (MCB) which facilitates the campaign and provides support to networks of participating mosques. These findings may offer more understanding into the study of social movements in general and religious activism in particular.
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Schmitt, Kenneth Howard. "Living Islam in Jerusalem : faith, conflict, and the disruption of religious practice." Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/34433.
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Jerusalem - the third holiest city in Islam - is home to some 300,000 Muslims. But due to Israel’s occupation, they live difficult and disrupted lives. What might it mean for Muslims to practice their faith - on the ground, day by day - in such a conflicted place? One way religion becomes a meaningful category in people’s lives is through ritual. Scholars of Muslim religious practice have been attuned to this insight and observed it in various contexts. But their analyses have often been predicated on an implicit and unquestioned assumption - that people who desire to perform rituals have the means to act on their intention in regular and routine ways. Scholars have also shown that when societies are in rapid transition - be they weakened or threatened - their rituals often evolve with them. In this project, therefore, I ask: what happens in Jerusalem when Muslims live under the existential threat of occupation and their ability to routinely perform religious rituals cannot be assumed? I argue that when rituals are disrupted, Muslims are forced to improvise. Religious rituals - like the performances of skilled jazz musicians - are spontaneous and dynamic but also practiced and deliberate. Rituals are spontaneous in that they respond to the occupation’s disruptions, making physical and discursive adjustments. They are practiced in that Muslims draw from an established repertoire of themes that includes Islam and sacred space, nationalism and resistance, local culture and geography. I term the coalescence of these dynamics the “improvisation thesis” and explore three case studies where specific improvisations have different levels of resonance. The Naqshbandi improvise rituals to make peace, but they are discordant with other established themes; Ramadan rituals have resonance that define specific moments; and the improvisations of the Murabitat are deeply resonant, influencing Muslim rituals throughout the city.
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Halvarson, Britton Thérèse. "Studiebesök i religionskunskapsundervisningen : Elevers tal om islam före, under och efter ett moskébesök." Licentiate thesis, Karlstads universitet, Institutionen för pedagogiska studier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-34495.
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One aim with the Swedish non-confessional religious education is to increase students’ understanding and respect for different ways of thinking and behaving. One opportunity to reflect upon other people's interpretations of life, are field visits. Many teachers and students want to make field visits but few actually do. This thesis explores educational opportunities and challenges generated by field visits as part of religious education. This is a classroom study in an upper secondary school (the students were 17 years old), during the teaching sequence about Islam where one part was a field visit to a mosque. Data were produced by classroom observations and observations from a mosque visit, students’ journal writing’s before and after the visit and student interviews. The students’ utterances about Islam are analysed using Michael Bachtin’s dialogue theory and Robert Jackson’s interpretive approach. The analysis shows that students apply a speech genre, which in this study is denoted genre of politeness. In some cases the genre of politeness affect the students such that they do not dare to ask all questions, in particular questions about Islam and gender. Another result is that students more widely apply a self-reflexive speech genre during and after the mosque visit as compared to before the visit. By self-reflexive speech is meant that the students mirror what they have met in the mosque with their own interpretations of life. The analysis also shows that the several students express critical opinions about Islam both before and after the mosque visit and the teaching sequence. The study explores educational opportunities and challenges generated by the mosque visit. Some of the themes that are discussed in the thesis are: 1) questions about representations of religion, for instance in what way “lived religion” and religion as a “philosophical ideal” can be combined, 2) the students’ different ways of reflection, 3) how do students relate and rely on the faith representative’s utterances, and 4) how students formulate questions to the faith representative.Baksidestext Studiebesök är en metod i religionskunskapsundervisningen som förefaller vara uppskattad av både lärare och elever. Trots det visar det sig att det är relativt få lärare som verkligen gör besök, vilket delvis kan bero på en osäkerhet vad som händer ur ett elevperspektiv i mötet med en ny kontext. Den här studien har undersökt religionsdidaktiska utmaningar och möjligheter som aktualiserats genom ett moskébesök. Empirin utgörs av gymnasielevers yttranden om islam i loggar, elevintervjuer, klassrummet och under ett moskébesök. Analysen visar bland annat att elevernas tal under besöket påverkas av en ”artighetsgenre” som både kan underlätta och försvåra för eleverna. Vidare framkommer det att elever i större utsträckning under och efter besöket speglar det de möter i moskén i sina egna livstolkningar. Analysen visar också hur elever uttrycker att deras inställning till islam påverkas på olika sätt av besöket. Några religionsdidaktiska områden som aktualiserats av besöket och diskuteras är frågor om religioners representation, hur trosrepresentanten ska behandlas som källa samt olika sätt att ställa frågor till representanten.
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Lindahl, Klas. "Det rituella motståndet : En kvalitativ undersökning av den andliga krigföringen mot en moské i Karlstad." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-66113.
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I juli 2017 rapporterade lokalmedia om en händelse i stadsdelen Rud i Karlstad, på platsen för en tilltänkt moské. Snart stod det klart att den pentekostalt kristna rörelsen International Mission Church Karlstad stod bakom vad som visade sig vara en ceremoni. Denna uppsats syftar till att undersöka vad det var som egentligen hände. Vidare ingår uppsatsen i forskningsprojektet ”Karlstads moské – förhandlingar om islam i Värmland”. Ett studentbaserat projekt vid Karlstads universitet som behandlar islams utveckling i Värmland från olika aspekter. I projektet belyser denna studie det religiösa motståndet mot moskébygget. Med hemsökelseriter samt textritualisering som teoretiska utgångspunkter konstateras att det ceremoniella görandets syfte var att skydda platsen samt att visa sitt missnöje mot nämnda moské. I ett manifest som ligger till grund för undersökningen uppmanas det till andlig krigföring mot det som går emot församlingens värderingar. Studien får dels sin relevans genom bristen på rituella skildringar och dels genom det faktum att islam och islamkritik är ett relevant ämne i dagens samhälle.In July 2017, local media reported on an event in the district of Rud in Karlstad, at the site of an intended mosque. Soon it became clear that the Pentecostal Christian communion International Mission Church Karlstad, was accountable for what proved to be a ceremony. This essay aims to examine what really happened. Furthermore, this essay is included in the research project ”The Karlstad Mosque – Negotiations on Islam in Värmland”. A student-based project at Karlstad University that deals with Islam’s development in Värmland from various aspects. In the project, this study illustrates the religious resistance against the mosque. With rites of affliction and text ritualization as a theoretical premise, it is stated that the purpose of the ceremonial process was to protect the site and to show the communion’s dissatisfaction with the mosque. In a manifesto, that is the basis for the examination, it is called for spiritual warfare against what goes against the values of the communion. The study is partly relevant because of the lack of ritual depictions and partly by the fact that Islam and Islam criticism is a relevant subject in today’s society.
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Farooqi, Abdul Haseeb. "Thinking Architecture." Thesis, Virginia Tech, 2009. http://hdl.handle.net/10919/46187.
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Sacred spaces have long existed due to their importance as a symbol of belief. Structures are designed to be timeless and forever lasting, representing the essence of faith. In this case, a Mosque has been designed for a site in La Jolla, California, keeping the sacred practices of the religion in mind during design composition. This includes the importance of connectivity for every man and woman, to God. The segregated praying areas for men and women are essential aspects of the design; from entering the site, the common area or courtyard at the center, to the separate walkways for each gender, symbolize the importance of gender segregation and yet a common ground for
unity and equality at the holy site. A walk through the corridor leads to the washing area for self cleansing and ritual ablution in preparation for entering the sacred space for prayers, the entrance to a space for a spiritual connection with God.Master of Architecture
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Van, Praet Younes Johan. "Transmettre et être en quête du "'ilm" : ethnographie des modalités de transmission des savoirs islamiques dans l'agglomération rouennaise." Thesis, Normandie, 2019. http://www.theses.fr/2019NORMR036.
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Dans cette thèse, j'ai cherché à comprendre comment, à l'échelle d'une agglomération de province, la structuration d'une aspiration collective à transmettre l'islam en vient-elle à générer des offres et expériences différenciées du "'ilm"entendu comme l'ensemble des pratiques et discours en lien avec la transmission des savoirs islamiques. Ce travail vise à contribuer à la question de la transmission de l'islam en France par le biais d'une observation empirique des structures et pratiques d'enseignement confessionnel de l'islam dispensé aux adultes au sein de l'agglomération rouennaise. L'enquête, de type ethnographique, a été menée de 2013 à 2018 de façon participative, ce qui permet de mieux rendre compte des expériences et trajectoires des acteurs de la transmission. Pour cela j'ai circonscrit le terrain à l'agglomération rouennaise située en Normandie. Ce choix vient à contre-pied de la prévalence souvent accordée aux structures les plus visibles ayant une portée nationale. J'ai réalisé des entretiens par récit de vie auprès de plus d'une vingtaine d'enseignant-e-s et d'apprenant-e-s, ainsi que des entretiens semi-directifs auprès de responsables d'associations et de lieux de culte. Toutefois la majeure partie des données est avant tout constituée d'observations d'enseignements et de situations informelles au quotidienIn this dissertation, I tried to understand how, in a medium-sized city such as Rouen, the collective aspiration to transmit islam, as it is given a structure, generates in turn different offers and experiences of the "'ilm". In this work "'ilm" refers to the whole of the discursive practices related to the transmission of islamic knowledge. The goal of this dissertation is to contribute to the question of the transmission of Islam in France by observing the range of structures and practices of Islamic teaching to adults in the Rouen area. This ethnographic study, which is a participatory assessment, was led between 2013 and 2018, allowing the experiences and lifepaths of the actors of transmission to be accounted for in a more thorough way. In order to do so, I have restricted the scope of the survey to the Rouen area in Normandy. My choice offsets the dominant trend that extends more attention to structures with nationwide visibility and reach. I have interviewed over twenty teachers and learners in life-story interviews and I conducted semi-structured interviews of leaders of religious associations and places of worship. Nonetheless, most of my data consists of participant observation in teaching contexts and in informal day-to-day situations
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Sèze, Romain. "Être imam en France : l'exercice de l'autorité à l'épreuve de la disparition de l'évidence religieuse." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0141.
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En France, les imams sont devenus un sujet important du débat public depuis les années 1990. En dépit des controverses dont ils sont chroniquement la cible, très peu d'enquêtes de terrain leurs ont été consacrées jusqu'à présent. C'est à partir d'investigations menées auprès de trente imams que cette recherche propose d'analyser la sécularisation du magistère islamique, en observant comment les imams ajustent leurs pratiques de domination aux mutations religieuses contemporaines et à la place particulière occupée par l'islam dans la société française. La thèse centrale défendue dans cette étude est la suivante : les imams sont les agents du formatage de l'islam, c'est-à-dire de l'intégration de l'islam dans des paradigmes communs aux autres religions. Mettre à jour ce rôle clé permettra de dresser un état des lieux objectif sur la place des imams dans la structuration du fait islamique en France, et d'enrichir les débats contemporains en sociologie des religions à partir des éclairages inédits offerts par ce terrain encore mal connuAlthough imams have been an important and controversial topic of much public debate since the 1990s, very few investigations have actually been devoted to them. With an investigation into thirty imams, this research analyzes the secularization of the Imamate from a "bottom up" perspective and examines how imam's practices of domination adjust to contemporary religious changes and to the special place occupied by Islam in French society. The central thesis advanced by this research is as follows : Imams are agents of Islam's formatting, i. E. The integration of Islam in common paradigms with other religious. Exposing the key role of these actors will provide an objective state of affairs on their place in the structuring of Islam in France, and will enrich contemporary debates in the sociology of religion through the insights offered by this poorly known field
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Rocco, Lygia Ferreira. "A mesquita de Ibn Tülün como representação da herança arquitetônica árabe: estudo da Mesquita de Ibn Tülün como monumento-síntese das características árabes e das transferências de elementos arquitetônicos entre os povos não árabes." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8154/tde-23042009-122942/.
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Este trabalho trata de mostrar que nem todos os árabes eram nômades e que mesmo estes desempenharam um importante papel no desenvolvimento social, cultural e artístico da antiguidade pré-islâmica, pois foram eles os responsáveis pela transmissão e conhecimentos existentes na época, e que colocaram em contato os pontos mais distantes desta vasta região. Também os árabes sedentários participaram ativamente do processo político desta área durante o império romano, parta, e mais tarde sassânida e bizantino. A pesquisa acentua o fato da arquitetura do Islão ter sido formada a partir das tradições regionais das populações islamizadas e de sua obediência e entendimento de um livro religioso, o Alcorão, que regulou a sociedade, e em decorrência a sua maneira de ver o mundo e de se relacionar com o espaço e com as expressões artísticas. A análise dos eventos históricos, das técnicas construtivas e dos edifícios da região estudada [os paises do norte da África, e do Oriente Médio (península arábica, crescente fértil, Irã) tratou de demonstrar o desdobramento que teve na construção do edifício escolhido como representativo da arquitetura árabe e que foi o objeto de análise, a mesquita de Ibn Tülün. Além disso, mostra que durante o primeiro período da expansão islâmica, houve uma intensa fusão de culturas. Esta situação fez com que toda esta região sob a expansão mulçumana se comportasse de maneira similar a da Antigüidade, ou seja, como uma ponte onde trafegaram correntes de pensamento e cultura entre os extremos, o Ocidente e o Oriente Médio. Esta foi uma época de intensa urbanização e fundação de novas cidades e é dentro deste processo de fusão de culturas, que as cidades vão se construindo e dentro delas, os seus principais edifícios, no caso da cidade muçulmana, a mesquita.This work shows that nor all the Arabs were nomadic and even they had played an important role in the social development, cultural and artistic of pre-Islamic antiquity, because they had been responsible for the transmission and knowledge at this time, and that they had put in contact the points most distant of this vast region. Also the sedentary Arabs had participated actively of the politic process of this area during the Roman empire, Parthian, and later Sassanid and Byzantine. The research points out the fact of the Islamic architecture have been formed from the regional traditions of the muslim populations and their obedience and agreement of a religious book, the Quran, that dictated directions for the society, and so its way of seeing the world and dealing with the space and the artistic expressions. The analysis of the historical events, the building techniques of the studied region [the north African countries, and the Middle East (Arabian peninsula, the Fertile Crescent, Iran) it demonstrated the unfolding that it had in the construction of the chosen building as representative of the Arab architecture and it was the analysis object, the Ibn Tülün mosque. Moreover, it shows that during the first moment of the islamic expansion, there had been an intense fusing of cultures. This situation did with this whole area under the Muslim expansion behaved itself in a similar way of the Antiquity, that is, like a bridge where thought and culture crossed from a point to another, the Western and the Middle East. This was a time of intense urbanization and foundation of new cities and it is inside of this process of fusion of cultures, the cities are building and within them, their main building, in the case of the Muslim city, the Mosque.
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Clévenot, Dominique. "Une esthétique du voile : réflexion sur la figure du plan dans l'art arabo-islamique." Paris 1, 1988. http://www.theses.fr/1988PA010590.
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L'un des traits dominants de l'art arabo-islamique est sa propension a jouer de la bidimensionalité, a être un art de la surface. Comment comprendre cette caractéristique ? Pour répondre à cette question, trois domaines artistiques ont tour à tour été abordés : celui de l'architecture de la mosquée hypostyle arabe, celui de la représentation figurée, notamment la peinture d'illustration au XIIIe siècle, et enfin celui des arts de la ligne, qui regroupent l'arabesque végétale, l'entrelacs géométrique et la calligraphie. Dans ces trois domaines l'importance de la bidimensionalité peut se comprendre comme le produit d'un héritage artistique. Mais si l'histoire peut rendre compte de l'origine d'une forme, elle ne suffit pas pour en éclairer la fonction ou la signification. Pour ce faire il faut interroger le contexte culturel, à savoir en ce cas le système de pensée qu'est l'islam. Or, selon cette approche, la bidimensionalité apparait remplir dans l'art arabo-islamique une fonction esthétique majeure : ce que nous appelons la "figure du plan" se révéler être l'équivalent plastique du concept islamique de "voile" (hijab), écran tendu entre le visible et l'invisible, mais écran sur lequel s'inscrivent les tentations du regard (mystique)One of the main features of arabo-islamic art is its propensity to play on bidimensionality, to be a surface art. How can this caracteristic be understood ? To answer this question, three artistic domains have been evoqued : that of the hypostyle arab mosque architecture, that of figurative representation, particularly illustrative painting of the xiii cy. , and finally that of linear arts, which include vegetal arabesque, geometric interlace and calligraphy. In these three domains the importance of bidimensionality may be understood as the product of an artistic legacy. But if history may account for the origin of a given form, it is not sufficient to elucidate its fonction or signification. In order to do so, one must consider the cultural context, in this case the islamic system of thought. According to this approach, bidimensionality seems to fulfill in arabo-islamic art a major aesthetic fonction : what we call "the figure of the plain" shows itself to be the plastic equivalent of the islamic concept of "the veil" (hijab), a screen placed between the visible and the invisible, but a screen upon which are inscribed the (mystical) temptations to perceve
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Mamedes, Janoí Joaquim. "A Mesquita da Luz: o Islã sunita no Rio de Janeiro." Universidade Presbiteriana Mackenzie, 2014. http://tede.mackenzie.br/jspui/handle/tede/2443.
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Previous issue date: 2014-02-13Universidade Presbiteriana Mackenzie
The research approaches the Mosque of light, the physical space were gathers the beneficent society Muslim of Rio de Janeiro (SBMRJ), movement of Sunni Islam. The Work aims to identify the hatcher of SBMRJ and what contributed to the formation of their identity. Part of the historical about renaissance of Islam, the main schisms, mystique, holy book, five pillars: The testimony, daily prayers, alms, fasting during the Ramadan s month and pilgrimage to Mecca. Islam and the six faith s pillars: Faith in just one God, faith in angels, faith in holy books, faith in predestination, faith in resurrection and in dooms day. The arrival of Islam to Brazil, highlighting the African Islam that arrived with slaves brought from Africa and the Islam of immigrants originating from the Middle East. This research also approaches the Rio de Janeiro s Muslim Beneficent Society history, the Mosque abandoned of Jacarepaguá and its change to current address. Also approaches the construction of identify from groups identified like Arabs and its descendants, African, and Brazilian reversed. The dynamic of Mosque is show highlighting the main activities like prayers on Friday, department education, female department and the institution s social department. The work conducts to the following conclusion: The SBMRJ contributes to the creation of a National Islam, with a Koranic Orthodoxy and a Brazilian Orthopraxis.
A presente pesquisa aborda a Mesquita da Luz, o espaço físico onde se reúne a Sociedade Beneficente Muçulmana do Rio de Janeiro (SBMRJ) movimento do Islã Sunita. O trabalho tem como objetivo identificar o nascedouro da SBMRJ e o que contribuiu para formação de sua identidade. Parte do histórico sobre o nascimento do Islamismo, os principais cismas, a mística, o livro sagrado, os cinco pilares: O testemunho, as orações diárias, as esmolas, o jejum durante o mês de Ramadan e a peregrinação à Meca. O Islã e os seis pilares da fé: fé em um Deus único, fé nos anjos, fé nos livros sagrados, fé nos profetas e mensageiros de Deus, fé na predestinação e a fé na ressurreição e no Juízo Final. A chegada do Islã ao Brasil, destacando o Islã afro que chegou com os escravos trazidos da África e o Islã dos imigrantes originários do Oriente Médio. A presente pesquisa aborda também a história da Sociedade Beneficente Muçulmana do Rio de Janeiro, a Mesquita abandonada de Jacarepaguá e a mudança para o atual endereço. Aborda também a construção da identidade a partir de grupos identificados como árabes e descendentes, os africanos e os brasileiros revertidos. A dinâmica da mesquita é apresentada destacando as principais atividades como as orações de sexta-feira, o departamento educacional, o departamento feminino e o departamento social da instituição. Chegando a conclusão de que a SBMRJ contribui para a criação de um Islã nacional, com uma ortodoxia corânica e uma ortopraxia brasileira e carioca.
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"The grammar of sultanate mosques in Bengal architecture." 2009. http://library.cuhk.edu.hk/record=b5893976.
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Kabir, Nujaba Binte."November 2009."
"Architecture Department, Chinese University of Hong Kong, Master of Architecture Programme 2008-2009, design report"--Leaf preceding t.p.
Thesis (M.Arch.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 75-76).
Abstracts in English and Chinese.
ABSTRUCT --- p.i
摘要 --- p.iii
ACKNOWLEDGEMENT --- p.iv
TABLE OF CONTENT --- p.V
LIST OF FIGURES --- p.vii
INTRODUCTION --- p.1
Chapter PART I. --- HISTORY OF SULTANATE MOSQUES ARCHITECTURE IN BENGAL & SHAPE GRAMMAR ANALYSIS.
Chapter Chapter 01. --- History and Origins of Sultanate Mosques --- p.9
Chapter 1.1 --- Historical context --- p.9
Chapter 1.2 --- The Geographical & climatic context --- p.10
Chapter 1.3 --- Origins of Bengal mosque architecture --- p.11
Chapter 1.4 --- Pre-Muslim architectural traditions of Bengal --- p.14
Chapter 1.5 --- The common characteristics of the Sultanate mosque --- p.15
Chapter Chapter 02. --- Shape Grammar: Analysis of Style and Grammar Interpreter. --- p.19
Chapter 2.1 --- Analysis of style --- p.19
Chapter 2.2 --- Generative application --- p.21
Chapter PART II. --- DEVELOPMENT OF THE GRAMMAR FOR SULTANATE MOSQUES.
Chapter Chapter 03. --- The Style of the Corpus of Sultanate Mosques and the Features Require Developing the Grammar. --- p.24
Chapter 3.1 --- The corpus of the Sultanate V Mosques in Bengal --- p.24
Chapter 3.2 --- Examining the corpus of the Sultanate Mosques in Bengal --- p.29
Chapter 3.3 --- Features Require Developing the Grammar --- p.30
Chapter 3.4 --- The Grammar --- p.39
Chapter Chapter 04. --- The Vocabulary of the Sultanate Mosques. --- p.41
Chapter 4.1 --- Vocabulary elements --- p.41
Chapter 4.2 --- The formation of the grammar --- p.43
Chapter Chapter 05. --- Stage 1: Generation of the Starting Unit --- p.47
Chapter 5.1 --- Concept --- p.47
Chapter 5.2 --- The algorithm --- p.48
Chapter 5.3 --- Result and discussion --- p.51
Chapter Chapter 06. --- Stage 2: Formatting the Grids and Forming the Columns --- p.53
Chapter 6.1 --- Concept --- p.53
Chapter 6.2 --- The algorithm --- p.54
Chapter 6.3 --- Result and discussion --- p.56
Chapter Chapter 07. --- Stage 3: Formatting the Walls around the Complete Grid. --- p.58
Chapter 7.1 --- Concept --- p.58
Chapter 7.2 --- The algorithm --- p.58
Chapter 7.3 --- Result and discussion --- p.61
Chapter Chapter 08. --- Stage 4: Locating the Corner Towers and the Openings on the Walls --- p.62
Chapter 8.1 --- Concept --- p.62
Chapter 8.2 --- The algorithm --- p.63
Chapter 8.3 --- Result and discussion --- p.66
Chapter Chapter 09. --- The Language of Designs --- p.68
CONCLUSION --- p.72
REFERENCES --- p.75
APPENDIX --- p.78
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"They Made Their Sacred Space: Power and Piety in Women’s Mosques and Mushollas." Doctoral diss., 2020. http://hdl.handle.net/2286/R.I.57126.
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abstract: This dissertation examines the concept of gendered space as it applies to prayer spaces in Islam, particularly mosques and mushollas exclusively for women. Gendered space is often articulated as space created by those with power—men— in order to control women’s access to knowledge and to put them at a disadvantage, thereby maintaining patriarchal structures. Yet, when groups are relegated to or voluntarily choose the margins, those within may transform the margins into sites of empowerment. I consider the dynamics of religious space, including its construction, maintenance, and activities performed by its inhabitants, by focusing on the Women’s Mosque of America in Los Angeles, which opened in 2015, and Musholla ‘Aisyiyah Ranting Karangkajen and Musholla ‘Aisyiyah Kauman, which have been in operation since the 1920s in Yogyakarta, Indonesia. This work is based on ethnographies of the attendees of these three sites in order to explore the experiences of the women and the impact both traditional religious spaces and religious spaces exclusive to women have on their spirituality, ideas of authority, and sense of community. The Women’s Mosque of America and ‘Aisyiyah women’s mushollas create opportunities for women to participate in and contribute to Muslim communities by basing their efforts on the Sunnah and examples of female piety and leadership in early Islam. The present research challenges the argument that gendered spaces are inherently detrimental and must be remedied by a de-gendering process. Rather, the accounts of the attendees of the Women’s Mosque of America and ‘Aisyiyah women’s mushollas speak to the possibilities of creating an exclusive space that privileges those within it, fulfilling the women’s desire of religious knowledge, leadership, community, and piety in ways that traditional religious spaces have at times fallen short.Dissertation/Thesis
Doctoral Dissertation Religious Studies 2020