To see the other types of publications on this topic, follow the link: Islamic Mosques.
Journal articles on the topic 'Islamic Mosques'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Islamic Mosques.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Ahmad, Anisah Bahyah Hj, and Wan Kamal Mujani. "AN EVALUATION OF THE EARLIEST THOUGHT AND PHILOSOPHY ON MOSQUES IN MALACCA." Humanities & Social Sciences Reviews 7, no. 4 (September 24, 2019): 538–41. http://dx.doi.org/10.18510/hssr.2019.7472.
Full textAbstract:
Purpose of the study: This study discusses architectural thought and philosophy that focus on traditional mosques in Melaka in the 18th century. Amongst the oldest and most famous mosques in Melaka are the Peringgit Mosque (1720 AD), Kampung Hulu Mosque (1728 AD), Tengkera Mosque (1728 AD) and Kampung Keling Mosque (1748 AD).
Methodology: In this study, the qualitative methodology focusing on research was used where the analysis of documents and observations were conducted.
Main Findings: The finding of this study revealed that the architectural philosophy shows human relationships with nature are based on the divine concept. The architectural features also illustrate the philosophy of human life and the beauty of the architecture illustrates the height or level of values in individuals. The beauty of the mosque is highlighted through the motifs in the mosque’s decorations which have no contradiction to Islamic values.
Applications of this study: This study involved two historical mosques in Melaka, which are the Tengkera Mosque (1728 AD) and Kampung Hulu Mosque (1728 AD).
Novelty/Originality of this study: These mosques have been directly influenced by the characteristics of Islamic, Chinese and Indian architecture; in the context of building structures, designs and decorations. This study showed that although the Islamic community was influenced by external elements, they were an open-minded community and willing to accept and adapt to such influence.
2
Hidayati, Diajeng Laily, and Ida Suryani Wijaya. "Islamic Expressions On The Culprits Of Islamic Centers In East Kalimantan." KOMUNIKA: Jurnal Dakwah dan Komunikasi 13, no. 1 (April 27, 2019): 1–13. http://dx.doi.org/10.24090/komunika.v13i1.1732.
Full textAbstract:
The aim of this paper is to (1) explore the dynamics within the implementation of religious sermon in the culprit of Islamic Centers and Mosques in East Kalimantan, and (2) to assess how Da’is and board of Islamic Centers and Mosques contruct the concept of Ideal Da’wa thus what topics should be promoted and what topics should be avoided. Findings of this paper reveal that the implementation of religious sermons in Islamic Centers in East Kalimantan aims at representing the many mosques within the region where the Islamic Center stands. Islamic Center is suppose to play the role model of ideal mosque and every mosque in the region must revitalize its role and functions to become those of the Islamic Centers. However, Islamic Centers in East Kalimantan are not successful enough in representing the many mosques it claims to represent due to explicit rules on who can and cannot gives sermon in the culprit of those Islamic Centers.
3
Ibda, Hamidulloh, and Ziaul Khaq. "THE STRATEGY OF PREVENTING RADICALISM THROUGH REINFORCEMENT OF THE MOSQUE TA’MIR MANAGEMENT BASED ON ASWAJA ANNAHDLIYAH." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (December 27, 2019): 245. http://dx.doi.org/10.18592/khazanah.v17i2.3130.
Full textAbstract:
This article’s aim is to discuss the strategies of radicalism preventing in mosques through strengthening Aswaja Annahdliyah’s Islamic-based of mosque takmir management that is tolerant, moderate, and upholds the Islamic principle of Rahmatan Lil-alamin. This field research uses descriptive qualitative method. Data collection was obtained from interviews and observations. The results of the study mentioned that from 104 mosques in Kandangan Subdistrict, Temanggung Regency, only 96 mosques had been noted in the Nahdlatul Ulama Mosque Takmir Institute (LTM NU), while 8 other mosques had been not. After the research was carried out, four mosques were joined and had become members of the NU LTM and implemented the takmir management of the Aswaja Annahdliyah based mosque. There are seven strategies carried out, namely; (1) strengthening management of the ideals (management of the physical building of the mosque), imarah (management of the activities of the mosque), and riayah (management of mosque hygiene), (2) forming LTM NU at the sub-district and village level, (3) forming management of mosques takmir by involving all elements, (4) making syllabus/ curriculum for worship timetable, education and ritual activities, (5) giving tasks to takmir to maximize mosque functions, (6) strengthening administration management and symbolizing mosques, (7) strengthening social economic empowerment in mosques. The strategy of strengthening the takmir of mosques management has been aligned with Talcott Parsons’ structural functionalism theory with schemes adaptation, goal attainment, integration, and latency (AGIL). There are challenges and opportunities that faced. In the internal aspects, namely limited access to the city center, low human resources, and lack of comprehensive knowledge about the management of takmir of mosque External aspects, namely the existence of four mosques still controlled by radical Islamic groups, and often there are religious studies in mosques from radical groups.
4
Gaber, Tammy. "Design Criteria for Mosques and Islamic Centers." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 127–30. http://dx.doi.org/10.35632/ajis.v27i3.1319.
Full textAbstract:
In an area where only a handful of books exist, Design Criteria for Mosquesis a welcome addition. A follow up of sorts to Kahera’s Deconstructing theAmerican Mosque (2002), it was hoped that this text would present new material and a fresh analysis in addition to serving as a guide for design. Thefive-chapter book covers mosques built in North America and Europe fromthe early 1920s onwards and incorporates many images and architecturaldrawings, including many from the author’s design office. Several overallissues related to inconsistency, however, undermine its potential. The greatestone is that of voice, a common enough problem when a book is writtenby multiple authors – the text fluctuates between didactic and spare guide listsfor planning and building a mosque to a philosophical discourse on the meaningof each issue related to designing contemporary mosques. The imagesand drawings could have mediated between the two polarized voices. The useof images, if explained in the text or even in subtitles, could have faciliatedthe discourse and related the ideas to the guideline lists.Yet this is not the case, for the images and drawings (of inconsistentquality and often with illegible dimensions) are included in the text’s bodybut seldom referenced in the text. The captions are also non-explanatory,thereby leaving the reader to guess at their relevance to the discourse andthe lists ...
5
Omar, Ahmad Raflis Che, Mohd Yahya Mohd Hussin, and Fidlizan Muhammad. "Assessing Strategic Orientation and Mosques Performance." Research in World Economy 10, no. 5 (December 24, 2019): 30. http://dx.doi.org/10.5430/rwe.v10n5p30.
Full textAbstract:
Mosque plays important roles as the religious organization among Muslims. Despite a sacred place, there are some other socio-economic roles are carried out by these institution such as the Islamic teaching and learning centre, waqf and zakat (alms) management and hearse management. Nevertheless, currently there are increasing number of economic activities executed by mosque leaders to serve the local Muslims community. This study assesses the relationship between strategic orientation initiatives and mosque’s economic performance. The data is gathered through a structured questionnaire that was distributed amongst the mosques management committee leaders in the State of Selangor. The outcomes of path model analysis highlighted two important findings. First, the strategic orientation does exist among mosques management committee leaders. Second, relationship between strategic orientation and mosques non-financial performance is significantly related. The empirical evidence provides important initial exploration on enhancement of strategic orientation theory in the context of religion based organization. Drawing from the findings, we promote strategic choice for future mosque’s strategic engagement with certain types of valuable community based economic activities.
6
Hasyim, Abdul Wahid. "ETHNICITY AND ISLAMIC ACTIVISM IN DIASPORA." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 1 (June 16, 2020): 55–74. http://dx.doi.org/10.21274/epis.2020.15.1.55-74.
Full textAbstract:
This article examines the “urang awak”, a term referring to the Minangnese who trace their origin to Minangkabau in West Sumatera , and their dakwah activism in diaspora. It problematises the relation of Islam activism and ethnic identity of a diasporic community in contemporary West-Java, Indonesia. It further argues that mosque has been central to the activities of dakwah activism of the urang awak in diaspora. As this article demonstrates, the Harakatul Jannah Mosque and Al-Anwar Mosque reserve as important bases for dakwah activism of urang awak in a dominant culture of Sundanese and Javanese. Through these mosques, the urang awak attempt to preserve their ethnic identity, mainly expressed through the mosques’ architecture, language, and religious activities that clearly symbolise the identity of urang awak.
7
Nurhadi, Nurhadi. "Concept Of The Mosque As An Education Means Faith And The End Of Children In The Modern Era." Nazhruna: Jurnal Pendidikan Islam 2, no. 2 (August 11, 2019): 190–208. http://dx.doi.org/10.31538/nzh.v2i2.333.
Full textAbstract:
In this Modern era, mosques are very grand and luxurious as a form of development of Islamic civilization. Not only for ubudiyah, the mosque is one of the non-formal educational facilities for the Islamic community. In order for the mosque to function properly in Islamic law. So it needs an applicative and simple theory, according to the author, so that mosques can become educational facilities for children, it needs to be arranged in a systematic and directed manner, namely: 1). Looking for prospective husband and wife at the mosque. 2). Ta'aruf at the mosque. 3). Marriage contract at the mosque. 4). Pregnancy Children always go to the mosque. 5). Born Son in Azankan like Azan at the Mosque. 6). Since toddlers and children always learn Koran at the mosque. 7). Since Children and Mumayiz always pray at the mosque. 8). After Baligh Teach Stay at the Mosque. 9). After Adult, look for a diligent soul mate to the mosque. If the nine points above are implemented, then mosques will naturally become a mecca for the education of Islamic children. So the purpose of education is to make insane kamil who are devoted and have moral character.
8
Triayudha, Anna, Rateh Ninik Pramitasary, Hermansyah Akbar Anas, and Choirul Mahfud. "RELATIONS BETWEEN MOSQUE AND SOCIAL HISTORY OF ISLAMIC EDUCATION." HUNAFA: Jurnal Studia Islamika 16, no. 1 (September 2, 2019): 142–53. http://dx.doi.org/10.24239/jsi.v16i1.531.142-153.
Full textAbstract:
The growth and development of Islamic Education is inseparable from the growth of institutions. The Prophet made it happen by establishing institutions that had a role in developing and advancing Islamic education, one of which was a mosque. Research on the relationship of mosques with the social history of Islamic education is discussed by using descriptive qualitative methods that are oriented to literature review. This paper shows that in the early period of Islamic education, the Prophet provided exemplary by building and empowering mosques. The example of the Prophet continued with the Caliphs afterwards until the present era. The mosque was built by the Prophet from the Al Haram mosque located in Makkah, Quba Mosque located in Quba, Nabawi mosque located in Medina and so on. The role and function of the mosque at that time was as a place of prayer, a place of prayer, a place for discussion or deliberation, a meeting place to develop a war strategy and others related to the problems and needs of Muslims. From time to time, the role or function of the mosque has changed slightly. In essence, mosques are currently influencing the development of the social history of Islamic education in Indonesia.
9
Umar, Muhammad Zakaria, and Muhammad Arsyad. "Cultural adaptation in the form of a mosque roof in the South Konawe District of the Southeast Sulawesi Province." Masyarakat, Kebudayaan dan Politik 31, no. 2 (June 30, 2018): 155. http://dx.doi.org/10.20473/mkp.v31i22018.155-165.
Full textAbstract:
Although it is already embodied in Islamic culture, acculturation can still be traced to elements of the supporting cultures. When the religion of Islam entered into Indonesia, the original culture was not brought with them, so the previous culture was continued by Islam. When the mosque concept is embodied as a cultural product, there are various forms and various buildings involved in the mosque. Mosques located in the Middle East are different from mosques in Indonesia. The form of the roof overlaps with that taken from the roof of ancient mosques in Indonesia. The form of roof overlap at mosques in South Konawe District has been traced by the author. This study aims to identify and analyse what cultural elements affect the shape of the roof of the mosque and the form of acculturation of the cultures at the mosques in the District of South Konawe. This research was used a qualitative descriptive method. This research concluded that the architecture as part of the Hindu cultural system, Islamic mysticism, and Europe acculturate is displayed in the roof of the mosque in the District of South Konawe. The roof shape of the two-tiered or three-storey mosque (Hindu culture and the Islamic principles of Mysticism) and the roof covered with mustaks shaped like onions (European culture) was formed by the acculturation of the three cultures.
10
Meidianto ; Indri Astrina, Muhammad Rifki. "COMPARISON OF MASSING AND SPACE CONFIGURATION ON THE SANG CIPTA RASA GREAT MOSQUE CIREBON AND THE KAUMAN GEDHE MOSQUE YOGYAKARTA." Riset Arsitektur (RISA) 4, no. 1 (January 13, 2020): 50–65. http://dx.doi.org/10.26593/risa.v4i1.3686.50-65.
Full textAbstract:
Abstract- The spread of Islam in Indonesia left cultural diversity due to acculturation, especially on Java. Among them are rituals or activities of ancient Javanese that are adapted and combined with Islamic culture. The local cultural activities or religious rituals certainly require space. A mosque is also a place for these activities with spaces in it that support their activities. These activities certainly influenced the spatial and massing configuration of mosques. Cirebon and Yogyakarta, which are the two Islamic kingdoms or Sultanates in Java, at that time certainly had the main mosque as a means of worship and a means of spreading religion, the mosque was the Sang Cipta Rasa Great Mosque in Cirebon and the Kauman Great Mosque in Yogyakarta. The two mosques have different locations, it’s interesting to study because of course, these two regions have different cultures. The purpose of the study was to look for differences and similarities in spatial and mass based on the activities of the Sang Cipta Rasa Great Mosque and the Kauman Gedhe Mosque. The research uses the descriptive method with a qualitative approach by describing the spatial and mass conditions of the two mosques and comparing them with spatial and mass theory based on their activities to find out the differences. The data of the two mosques were collected by means of field observations and literature studies. Data are grouped into two parts, namely the arrangement of the masses in the scope of the surrounding environment, and the layout and mass in the scope of the site of the two mosques. Analysis of activities and culture in both mosques is associated with spatial and mass theories, and also their space needs which then compares the spatial layout and mass of the two mosques. Through this study it was found that there are differences in the mass of the two mosques where the Sang Cipta Rasa Great Mosque located on the coast has an orientation towards the Qibla according to Islamic teachings and the Kauman Great Mosque in the Javanese interior oriented towards the sunset or west following the concept of cosmology Java used by the palace. In addition, Yogyakarta's local cultural rituals are carried out in the Gedhe Kauman Mosque complex which affects the mass management while in Cirebon, local cultural rituals are carried out in the Kasepuhan Palace complex or the square. There is no significant difference in the spatial layout of the needs of Islamic ritual activities, but only at the Gedhe Kauman Mosque, there are clear restrictions between prayer rooms and purification in men and women where there is a western or prayer room in the mosque and the space is not at the Sang Cipta Rasa Great Mosque. Key Words: Islam, religious activity, cultural activity, mosque, architecture, space ordering, massing configuration.
11
Putrie, Yulia Eka, Widjaja Martokusumo, and Bambang Setia Budi. "MAINTAINING OR NEGOTIATING IDENTITY: THE SOCIO-POLITICAL DYNAMICS OF COMMUNITY MOSQUES IN MALANG, EAST JAVA, INDONESIA." Journal of Islamic Architecture 5, no. 1 (June 21, 2018): 45. http://dx.doi.org/10.18860/jia.v5i1.4431.
Full textAbstract:
<p>The contemporary dynamics of mosque development in Indonesia is closely related to the socio-political dynamics of various Islamic groups or organizations such as Nahdlatul Ulama, Muhammadiyah, etc. A great number of mosques in Indonesia have been built by Muslim communities affiliated to one of these Islamic groups. In this case, mosque architecture can be considered as one means of expression of the communities’ specific identities which derived from their particular perspectives on the ideal picture of a mosque. However, there is also another case where a mosque is built by a heterogeneous Muslim community. In this context, the image of an ideal mosque becomes the object of negotiations among the diverse affiliated members. This paper discusses to what extent these socio-political dynamics affect the identity representation of community mosques in Malang, one of the regions in East Java where the dynamic interactions among various Islamic groups take place. The result shows that the attempts to represent identity in the community mosques are related to the socio-political dynamic of the Muslim communities. In the mosques of the specific groups, some architectural elements, such as the iconographic ornaments and colors, the spatial arrangement, and the specific features are maintained to represent their specific identities. However, in the mosques of the heterogeneous Muslim communities, these elements are negotiated and challenged by the community members. These negotiations could result, whether in the mutual understanding and tolerance, or in the space claim attempts by the dominant group through the domination of the activity systems, the role restrictions, and the physical control over the mosque.</p>
12
Mohammed Alashari, Duaa, Abd Rahman Hamzah, and Nurazmallail Marni. "The Aesthetic of Islamic Calligraphy and Ornamentation in Prophet Mosque Interior of the Calligrapher Abdullah Zuhdi (Al-Masjid An-Nabawi)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 2 (June 28, 2020): 69–80. http://dx.doi.org/10.11113/umran2020.7n2.374.
Full textAbstract:
Islamic Calligraphy and ornamentation are using to decorate mosques as well as other sacred places all over the Islamic world. This paper provides some sources of information for understanding and studying Islamic calligraphy and ornamentation in the Prophet Mosque interior (Al-Masjid An-Nabawi). Indeed, this paper aimed to highlight the formation aesthetics of calligraphy and Islamic decorations in which the aesthetic values. There are many aesthetic values of the Islamic calligraphy and ornamentation that portrayed in the Prophet Mosque interior. The Prophet Mosque has been selected in the present research due to the uniqueness in its calligraphy and ornamentation. Abdullah Zuhdi a calligrapher who was known as the calligrapher of the two holy sanctuaries (katib al-haramayn). The calligraphy and ornamentation in the Prophet Mosques are testifying to the skill of the master calligrapher. The principles of aesthetics in calligraphy and ornamentation based precisely on the principles of the beauty of Islam. After Islam, calligraphy was one of the most important kinds of art in Islamic world as well as one of the essential features of Islamic civilization. This study aims to show the necessity of studying Islamic calligraphy used in the Prophet Mosque interior as well as to display some Quranic verses that been written above the tomb of the Prophet Muhammad. The Prophet Mosque located in Medina city in Saudi Arabia as a model simply because it was one of the first mosques built by Prophet Muhammad and it has the fantastic and historical calligraphy and ornamentation that have a long history. The study has revealed that the calligraphy and ornamentation in the Prophet Muhmmad Mosque considered as an innovative art through its dependence unique Thuluth script and intricate pattern of Islamic motifs, the Muslim artist creativity expressed about the sacred calligraphy and highlighted the global nature of the decoration.
13
Umairoh, Siti, and Widyastuti Nurjayanti. "Kajian Seni Islam pada Masjid Hj. Sudalmiyah Rais Universitas Muhammadiyah Surakarta." Sinektika: Jurnal Arsitektur 15, no. 2 (January 15, 2020): 57–62. http://dx.doi.org/10.23917/sinektika.v15i2.9858.
Full textAbstract:
The mosque which is a place of worship or place of worship for Muslims is also the culmination of the sanctity of space in Islam and is an artifact of Islamic architecture. Islamic art forms on mosques are a blend of symbolic elements of Islamic architecture. Masjid Hj. Sudalmiyah Rais is a part of public facilities in Universitas Muhammadiyah Surakarta. The mosque has a very thick Islamic architectural style. This research will explore and find out what forms of Islamic art are applied to the mosque. The purpose of this study finds Islamic art was applied in the mosque and how to presents Islamic decorative arts found in the mosque. This study uses a qualitative descriptive method. This research carried out by seeing the object of the mosque, then assessed the parts that were based on the results of matching parameters of the symbolic elements of Islamic architecture. Masjid Hj.Sudalmiyah Rais fulfills 11 of these 12 parameters. The missing thing is the hand made decorations. That can be concluded that Masjid Hj. Sudalmiyah Rais applied Islamic art to the physical form of the building. Islamic ornamental arts contained in the mosque that are in the form of calligraphy ornaments, geometric ornaments, and flower ornaments (florist). The benefits of this research are to increase public knowledge about Islamic art studies found in Masjid Hj. Sudalmiyah Rais and gave references to Architects about the use of Islamic art in mosques.
14
Ebrahimi, Mansoureh, and Kamaruzaman Yusoff. "The Impact of Cultural Diversity on Mosques in Malaysia." Asian Culture and History 10, no. 2 (July 16, 2018): 45. http://dx.doi.org/10.5539/ach.v10n2p45.
Full textAbstract:
According to Malaysia Town and Country Planning Guideline and Standards (2002), two major considerations related to mosque usage and management are sufficient areas for both building and adjacent open space. As a sacred place for prostration to Almighty God, individually or in groups, mosque architecture has evolved considerably, from very simple designs and functions to more sophisticated forms and layouts. In Malaysia, various races have significantly influenced mosque design and function. The present work describes this evolution in terms of well-known mosques via qualitative observations and documentation, from earliest to latest architectural developments. Our findings demonstrate that architectural evolution and/or transformation did not alter the mosque’s main function from an Islamic perspective. Nonetheless, designs and structure did benefit usage, to include the attraction of tourists.
15
Ali, Andri Kurniawan. "Refleksi Masjid Sebagai Public Sphere dan Sentra Dakwah Moderasi." Jurnal Komunikasi Islam 10, no. 1 (June 10, 2020): 125–45. http://dx.doi.org/10.15642/jki.2020.10.1.125-145.
Full textAbstract:
Mosques as mosaics of Islamic civilization have a variety of functions. Islamic civilization, from the classical period (650-1250 AD) to the current modern period, has a central institutional movement through the mosque. This study discusses the role of mosques as public spheres and centres for proselytisation of moderation. By using library research, this study illustrated that the mosque as an institutional centre of the implementation of worship both mahdloh and mu 'amalah. In addition, the mosque also functions as a public space in solving various problems of society as well as as a centre for preaching based on moderate Islamic values. The results of this study will enrich the treasure of the development of the role of the mosque in the current era to become a centre for socio-religious activities based on moderate Muslims.
16
Usman, Iskandar. "Revitalizing the Role and Function of the Mosque as a Center for Da'wah Activities and Community Development." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 4, no. 1 (June 30, 2020): 1. http://dx.doi.org/10.22373/sjhk.v4i1.7050.
Full textAbstract:
Prophet Muhammad SAW was the first to build a mosque and he has given a very strategic role to the mosque and functioned optimally as a center for da'wah and fostering activities of the people. The Prophet Muhammad SAW was the bearer of the Divine message which was the most successful in conveying Islamic teachings and the most successful in fostering the Ummah. In less than 23 years, Rasulullah SAW succeeded in conveying the teachings of Islam perfectly and gained a very large number of followers and at the same time managed to foster the ummah into a civil society with high civilization and noble character. From one of the first mosques built by Rasulullah SAW in Quba, there are now millions of mosques throughout the world. But the role and function of mosques in general have experienced a lot of degradation, less functioning as a center of worship and Islamic culture, as practiced by Rasulullah SAW, more mosques only function as places of worship, instead there are mosques which are only used as places for Friday prayers, whereas prayer the other five times are not held in the mosque in congregation, because Muslims are not disciplined in keeping their prayers in congregation. This article would like to convey some thoughts, ideas, and ideas for the revitalization of the mosque as a center for preaching and fostering activities of the people.
17
Alkilidar, Mahdi Suhail Mahdi, and Saba Jabbar Neama AlKhafaji. "Follow-up and renewal in the employment of the Islamic architectural heritage (Ahmed Ibn Tulun Mosque in Cairo and Meikat Mosque in Medina as a case study)." Association of Arab Universities Journal of Engineering Sciences 27, no. 1 (March 31, 2020): 94–104. http://dx.doi.org/10.33261/jaaru.2019.27.1.011.
Full textAbstract:
The concept of employment for the Islamic architectural heritage takes great place and attention by architects or those who study and analyze the Islamic heritage in architecture. However, most of the architectural applications that appear on the ground focus on the physical aspect of that heritage as it represents the visual image of it and the most relevant aspect of the memory of Islamic societies in the Eastern and Western Islamic world. This causes the problem of the artisanal transport of the heritage of the Islamic architectural heritage without looking at this heritage objectively and understanding the social and cultural circumstances and causes that led to its emergence as it is. The research assumes that the Islamic architectural heritage possesses rich intellectual and material resources that can be utilized nowadays in contemporary projects if they are removed from imitation and direct form transport. The research focuses specifically on the architecture of the mosques and selects two old models, the Ahmad Ibn Tulun Mosque in Cairo and the Mashhad in the ninth century AD, and the Meikat Mosque in Medina and Mashad at the end of the 20th century. The research aims at shedding light on the concept of followers in the building of contemporary Islamic mosques as a mechanism for employing the Islamic architectural heritage and identifying the defects in the process of followings and the surrounding areas in the building of contemporary mosques.
18
Hashmi, Arsala. "Philosophy of Interior Design in Mughal Era Mosques of Lahore: A case study of Maryam Zamani and Wazir Khan Mosques." Journal of Art, Architecture and Built Environment 01, no. 02 (December 2018): 55–73. http://dx.doi.org/10.32350/jaabe.12.04.
Full textAbstract:
A great reflection and convergence of Persian, Turkish and Indian architecture is observed in Mughal architecture, which is known as a remarkably symmetrical and decorative amalgamation of these architectures. Muslim and non-Muslim scholars of history have appreciated, identified and recognized the extremely attractive Mughal signs, decorations and beautifications. It has been observed that Mughal architecture is not limited and specified to mosques only but has been used in all other Islamic buildings including their gardens. These signs and decorations have combined different features, elements and components of Islamic architecture and art together. Mughal era has been known as the greatest era which defined the splendid and extravagant phase of Islamic architecture. Therefore, the basic purpose of this paper is to find out how these features and decorations of Mughal architecture used in mosques stem from Islamic principles. The basic aim is to conduct the semiotic analysis of two mosques of Mughal era which have been selected for examination and identification. Hence, this study outlines the importance and scope of Mughal mosque architecture. It examines the decorative style used in this architecture by scrutinizing the basic characteristics of its structure. Moreover, it discovers the real purpose and spiritual meaning of these mosques. The spiritual values are considered significant as they influence the spirit that brings harmony in life. Throughout the Islamic world, this spiritual aspect has been observed as the most dominant factor and element which gives an important underlying message to all Islamic art. Mughals have played a significant role in Islamic art which cannot be ignored and avoided. The findings indicate that the typical Mughal mosques are not just mere representation of religious buildings or places for worship, instead they are something more than that. These mosques have their spiritual connection with art and architecture which cannot be ignored. Their color, shape, volume, texture, and designs all offer the fundamental message of Islam, the incarnation of “peace” and “submission” from which Mughal mosques derive their uniqueness in architecture.
19
Toipah, Toipah. "THE TREASURE ARTS AND ISLAMIC CULTURES: MOSQUES’ ARCHITECTURES AND CALLIGRAPHIES IN ARCHIPELAGO." Teosofia 9, no. 1 (April 28, 2020): 13. http://dx.doi.org/10.21580/tos.v9i1.5359.
Full textAbstract:
<pre><em>This article discusses about architectures and ornaments in the mosques, calligraphy, and others. One of the mosques that have been built since the time of </em>Walisongo<em> is the Great Mosque of Sang Cipta Rasa, Cirebon. </em><em>Therefore, the author formulates some problems. First, how is the architectural construction of art? Second, how is its philosophy in terms of the architecture and ornamentation in a mosque? Third, how are types of calligraphy which belong to mosques in the archipelago? To answer these questions, the author uses historical and semiotic approach. The research is a literature study. The method used in this article is analysis-descriptive. The results of this article explained that ornamentation is the development of a sense of beauty that develops abstract patterns taken from processing natural motifs. While calligraphy expresses an abstract understanding of God, so calligraphy is expressed to pour out the power of the revelation of the Qur'an.</em><em></em></pre>
20
Saremi Naeeni, Davoud, and Kobra Hasangholinejad Yasoori. "Studying the Effect of Continent on Three Important Mosque of Timurid Period (Blue Mosque of Tabriz, Goharshadjame Mosque, Jame Mosque of Yazd)." Modern Applied Science 10, no. 2 (January 15, 2016): 205. http://dx.doi.org/10.5539/mas.v10n2p205.
Full textAbstract:
<p class="zhengwen"><span lang="EN-GB">Mosques’ architecture is one of the monuments in the history of Iranian architecture that has alwaysbeen of interest andimportance and in the Timurid period was also welcomed by many architects and artists and e</span><span lang="EN-GB">xamples were built that were used as a perfect model for the architects of the next periods. The architecture of this period is known as a good example of harmony with the environment, which is a result of various climatic, historical, economic, cultural and political factors and have had the greatest impact and benefit fromthe continental and social and politicalconditions of Ilkhani and Seljuk periods. Timurid mosques of Iran are from the important elements of Islamic architecture in terms of architectural form and decorations that need to be reviewed in these two factors. Building mosques in Iran, as a public place and a political state for the spiritual guidance was started at the beginning of Islam and was completed in the Timurid era in the various buildings. Mosques were firstly build as Shabestani and then as one Iwan and two Iwans and four Iwans, as one of the important elements in the cities.</span></p><p class="zhengwen"><span lang="EN-GB">Given that the architectural design, construction and decorations of some of theTimurid mosques are from the architectural masterpieces of Iran, this article has considered three important mosques of the Timurid period in Iran, GoharshadJameMosque,Jame Mosque of Yazd, Blue Mosque of Tabriz, and has analyzed and compared the structural elements of the architecture of these mosques (dome, Iwan, courtyard,and use of geometry in buildings, etc.) as well as considering the climatic factors that impact on those building. The method of research is comparative study and case study and then with an analytical approach, we will compare three important mosquesin terms of political, social situations and also physics and structure and geometry and decorations of them. In addition to reviewing the related papers and books, we will have a comparative table for the physical elements and their decorations. Finally, in addition to achieving the objectives of constructing the mosques and their formal changes in this period and comparingthem, the status of each of them is reviewed in the main section of the paper and the analytical model for future studies for mosque’s architecture according to the continent, is recommended.</span></p><span lang="EN-US">In this research with the aim of considering the methodologies of building mosques’ architecture according to the continent, first we consider the physical features of architecture in Timurid period. Then we consider the architectural physical features of The Blue Mosque of Tabriz, GoharshadJame Mosque, and Jame Mosque of Yazd as some examples. After that, the general characteristics and structural form of mosques according to the continent and the domestic architecture of the regions was analyzed. At the end, comparing the features and similarities of mosques and the differences in mosques’ architecture in this period, we have found some strategies about building mosques according to the domestic and continental architectural features.</span>
21
Osman, Mubarak Mohamed, Badieh Hassanpour, and Nangkula Utaberta. "A Study on African Vernacular Mosque: A Lesson from Tradition." Applied Mechanics and Materials 747 (March 2015): 157–60. http://dx.doi.org/10.4028/www.scientific.net/amm.747.157.
Full textAbstract:
Mosques as a symbol of Islamic cities have a significant place in Islamic Architecture and it prompts architects to create admirable, magnificent buildings. While several studies have done on features and prototypes in this field but mainly it leaded to exaggerate dominance of dome as inseparable component of mosques. Although dome construction is costly, it is not that much adaptable to different climates and even it is not a good culture indicator of different countries, still there is a strong insist on presence of dome in mosques everywhere. This paper aims to study African mosque example which deeply relied on vernacular architecture. Various styles of design in Mali as case study investigated in terms of material, design concept, to arrive at concrete results.
22
Riley, Krista. "Women, Leadership, and Mosques." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 118–21. http://dx.doi.org/10.35632/ajis.v31i2.1044.
Full textAbstract:
Edited by Masooda Bano and Hilary Kalmbach, Women, Leadership, andMosques: Changes in Contemporary Islamic Authority is a compilation ofpapers presented at a 2009 conference of the same name. The book’s twentychapters represent a diverse range of geographic, thematic, and methodologicalapproaches to questions of female leadership within mosques, religiousscholarship, education, Muslim organizations, and other Islamic spaces. Together,they paint a rich and complex picture of the intersections of gender,religion, culture, history, politics, class, and migration, as well as the impactof these intersections on female authority in Islamic contexts.In their introduction to the first of the book’s three sections, the editorsdescribe the section’s chapters as reflecting the impact of “male invitation,state intervention, and female initiative” (p. 31) on women’s leadership roles.The first chapter, by Maria Jaschok, looks at female ahong (imams) inwomen’s mosques in China, who provide religious education, counselling,and prayer leadership in gender-segregated spaces. She discusses the complexdebates about segregation, empowerment, and religious innovation (bid‘ah)that these mosques represent. The second chapter, by Margaret J. Rausch, examinesthe context of Morocco’s murshidahs, women trained and certified bythe Moroccan government as preachers, teachers, and counsellors, and whohave an important influence on women’s religious education and mosque ...
23
Habibi, Moh Mizan. "Pendidikan Islam di Masjid Kampus; Perbandingan Majlis Ta’lim di Masjid Kampus Yogyakarta." Jurnal Pendidikan Islam 4, no. 1 (June 1, 2015): 115. http://dx.doi.org/10.14421/jpi.2015.41.115-139.
Full textAbstract:
AbstractThis research is an effort in developing study in Islamic education toward wider area, especially by touching the implementation of Islamic education outside mainstreameducational activities –Madrasah, Islamic Boarding School, and Islamic HigherEducation- When Islamic education is defined as learning process based on islamicvalues, the logic consequence is that the discussion of its actualization should convey thewhole educational process framed by islamic system and values. Majlis ta’lim activityin university-based mosques in Yogyakarta (Sunan Kalijaga Mosque, UGM Mosque,and KH Ahmad Dahlan Mosque in UMY) made by researcher as a research object,because of their part in Islamic education application form and their existance under auniversity as a bases of wide scientific development.
24
Kamil, Sukron, and Zakiya Darojat. "Mosques and Muslim Social Integration: Study of External Integration of the Muslims." Insaniyat: Journal of Islam and Humanities 4, no. 1 (November 29, 2019): 37–48. http://dx.doi.org/10.15408/insaniyat.v4i1.12119.
Full textAbstract:
This article aims to explore the relation between mosques and external social integration of history both classic and modern times in Indonesia which has majority Muslim societies and Europe which has the minority. The method used in this study is library research. The result shows that mosques have played important roles in making efforts for external social integration of Muslims, such as the practice of the Prophet Muhammad who united Muslim Muhajirites (those who migrated from Mecca) and Anshar (indigenous Madinah) at Madinah Mosque. Another finding shows that the traces of non-Islam are existed in the Mosques. The mosque recognized domes and towers (manarah) as non-Islamic civilizations. Mosques definitely have a significant role to strengthen the external integration of Muslim either in classical history or in contemporary time.
25
Jamaluddin Arsyad, Zulqarnin, Arfan, Bujang Dek, and Mares Zulpiar. "Upaya Pemberdayaan Masjid sebagai Pusat Kegiatan dan Layanan Sosial Kecamatan Alam Barajo Provinsi Jambi." MAUIZOH: Jurnal Ilmu Dakwah dan Komunikasi 5, no. 1 (July 19, 2021): 1–14. http://dx.doi.org/10.30631/mauizoh.v5i1.42.
Full textAbstract:
Efforts to empower mosques are as centers of activities, both religious, educational and social services. But in reality, the function of the mosque with worldly dimensions does not have a maximum role in the development of the ummah and Islamic civilization. In order to preserve and develop mosques, it would require innovative thoughts and ideas as well as the will of all parties, especially the managers. The Miftahul Jannah Mosque, which is located in Kenalil Besar Alam Barajo, Jambi, is not only a place of worship, it has also functioned as a center for social activities and educational programs for local children. The forms of mentoring programs include: 1. Mosques as places of education and teaching, 2. As places for social and political activities, 3. Mosques as places for economic activities.
26
Utama, RB Dandy Raga, Zavirani Fitrandasari, Moh Arifin, and Ridan Muhtadi. "CAN MOSQUE FUND MANAGEMENT FOR COMMUNITY ECONOMIC EMPOWERMENT? : AN EXPLORATORY STUDY." International Journal of Islamic Business Ethics 3, no. 2 (September 3, 2018): 451. http://dx.doi.org/10.30659/ijibe.3.2.451-457.
Full textAbstract:
The actual meaning of the mosque is not limited to a place of prostration but all activities that draw closer to Allah. Mosques as one of the centers for fostering and developing Islamic societies occupy an important role in the process of social change and support the acceleration of development in modern societies, especially in developing spiritual aspects. Mosque prosperity is not only limited to physical development in a state that is beautiful and as grand as possible, but also must be supported by the development of a broader understanding of the function and role of mosques as Islamic social� nstitutions. This� research� is� qualitative� research� by raising the phenomenon of mosques that carry out productive activities� in� order� to� prosper� the� community.� This� study� uses� a phenomenological approach. The object in this study was the Ummul Mu�minin Surabaya mosque. Data collection techniques used observation, interviews and documentation by making takmir and the community as key informants and key informants. The Ummul Mu�minin Mosque is able to maximize the function and role of the mosque optimally. The potential of a mosque that is so great as a place for solving problems in the economic field has been well proven. The mosque funds collected from donors are managed properly and correctly.Keyword: Mosque�� �Fund�� �Management,�� �Economic�� �Community Empowerment
27
Petersen, Jesper. "Pop-up Mosques, Social Media Adhan, and the Making of Female and LGBTQ-Inclusive Imams." Journal of Muslims in Europe 8, no. 2 (May 20, 2019): 178–96. http://dx.doi.org/10.1163/22117954-12341392.
Full textAbstract:
Abstract The last few decades have seen the appearance of a number of mosques that do not constitute buildings; they are mosques without bricks. This article therefore defines a new concept, the pop-up mosque, as an analytical term for the temporary conversion of an other-purposed space into a mosque, which is used for Islamic rituals such as Friday prayer and marriages. The pop-up mosque can produce religious leaders such as female imams and it thereby becomes the stage on which nonconformist discourses such as Islamic feminism are embodied and enacted. The article also investigates the relation between social media and the pop-up mosque and defines the concept of ‘social media adhan’ as a prayer call that goes out through various channels on the internet. The article is based on field work and interviews conducted primarily in Denmark, Germany and Switzerland.
28
Allahham, Abeer. "Metamorphosis of mosque semiotics." Archnet-IJAR: International Journal of Architectural Research 13, no. 1 (March 18, 2019): 204–17. http://dx.doi.org/10.1108/arch-11-2018-0001.
Full textAbstract:
Purpose Compared with its status in Islamic history, the mosque today has become a distinctive phenomenon, perceived as an identity vessel of contemporary Islamic architecture that conveys sacred metaphysical meanings. Since the advent of modernity Muslim societies has become increasingly secularized; the relationships of the sacred–secular and the divine-based demythologized knowledge have been deformed. The mosque was glossed over as the sole contemporary sacred edifice that bears metaphysical/Islamic connotations with cultural continuity. Its architecture, meanings and function have gone through a process of metamorphosis, particularly the state mosques. The contemporary mosque as such is facing a “semiological deterioration.” State mosques today are symbolic statements and communicative messages of their rulers’ power and national sovereignty, with a subsidiary role for worship, i.e., the sacred has turned into a secular power metaphor. This led to a state semantic confusion accompanied by a loss in the deeply rooted collective cultural codes of the sacred. The purpose of this paper is to investigate the metamorphosis of the semiological connotation of the contemporary mosque, with a special focus on grand state mosques, and its effects on the architecture of the contemporary mosque. Design/methodology/approach This paper is theoretical research (no case studies included). Findings The metamorphosis that the contemporary mosque is experiencing today as a religious edifice with symbolic connotations and architectural iconism is but an effect of the changes that occurred in the concept of the scared and its relationship to the secular in contemporary Muslim communities, as a result of modernity. Such conceptual changes led to altering the deeply rooted cultural codes to be replaced by new intentional codes, used today as vehicles of communication in mosque architecture, especially in grand state mosques. Contemporary state mosques with its new symbolism and semantic meanings have contributed to redefining the concept of the contemporary mosque in general. Originality/value Mosque architecture today receives a significant importance. Many conferences and awards are dedicated to celebrating this phenomenon. Attempts to define the criteria and style of the contemporary mosque architecture are mounting. However, rarely there are studies that defy such attempts in a critical manner. This research seeks to criticize such approaches by highlighting the essence of the transformation in mosque architecture and its relationship to the concepts of the sacred and the secular, from a semiological perspective.
29
Fadzil, Mohd Ikhmal, Mohd Ainuddin Iskandar Lee, and Kamarul Azman Khamis. "SOCIAL ENTREPRENEURSHIP OF MOSQUE INSTITUTION: THE MEDIUM OF HUMAN CAPITAL ENHANCEMENT." International Journal of Modern Trends in Social Sciences 2, no. 9 (September 11, 2019): 01–10. http://dx.doi.org/10.35631/ijmtss.29001.
Full textAbstract:
Social entrepreneurship combines the spirit of a social mission with business images such as discipline, innovation, and determination. In addition, social entrepreneurship employs an entrepreneurial approach to unraveling social issues and tackles them in a way that brings a positive impact to both parties. The area of entrepreneurship is also a way of worship and it is able to attract more members of society to the mosque. Mosque institutions can be further reinforced by creating entrepreneurial activities to generate positive economy as well as assisting the institution of mosques in implementing effective programs for the mosques through funds from social entrepreneurial activities. This conceptual writing finds that there are some problems that exist in mosque institutions. Among the major issues outlined in the strategic plan of the Penang Islamic Affairs Department is the inefficient institutional management of the mosque which illustrates the lack of Islamic management and the problem of attracting target members of society to the mosques. The objective of this study is to evaluate the role of mosque institution management in Seberang Perai Utara by using effective social entrepreneurship platform to address the negative perceptions of the mosque management and to determine the best social entrepreneurship programs for mosque institutions in increasing the number of members of society to the mosque institutions. This study will use a qualitative method to obtain and analyze data in order to prove the objectives of this study. Social entrepreneurship is capable of raising positive images not only to the administration of the mosque but also to the administration of Islamic affairs in the state of Penang. This comprehensive study to identify the best mosque management role and best social entrepreneurship program can be used by mosque institutions to increase income as well as enhance human capital reach through overall mosque administration.
30
ERARSL, Alev. "A WOODEN-COLUMNED MOSQUE FROM ANATOLIA. BEYŞEHİR EŞREFOĞLU MOSQUE." Series II: Forestry Wood Industry Agricultural Food Engineering 14(63), no. 1 (June 1, 2021): 89–100. http://dx.doi.org/10.31926/but.fwiafe.2021.14.63.1.8.
Full textAbstract:
Wooden-columned mosques constitute a major structural group in Turkish mosque architecture. Inspired by the abundance of forestation in the region in which they were built, the mosques that made use of wood boasted of rich architectural ornamentation. It is the aim of this study to offer a presentation of Beyşehir Eşrefoğlu Mosque, one of the wooden-columned mosques that were widely constructed in the Anatolian Selçuk Era, taking their place in Anatolian Turko-Islamic architecture. A product of the local master builders of its time, the structure was included in UNESCO’s List of Provisional World Heritage Sites. In this context, the paper will describe the characteristics and elements of the layout of the Beyşehir Eşrefoğlu Mosque, its structural system, roof structure, and the distinctive features of the materials and adornments used.
31
Enab, Mohammed. "DOME OF BAYT AL-MAL IN THE ISLAMIC MOSQUES: COMPARATIVE AND ARCHITECTURAL STUDY." Journal of Islamic Architecture 6, no. 1 (June 9, 2020): 13–23. http://dx.doi.org/10.18860/jia.v6i1.6735.
Full textAbstract:
Bayt al-mal is one of the important architectural innovations that characterized the Islamic civilization. It represents the treasury of the Islamic State, which preserves the various financial resources of the State. The Bayt al-mal appeared in the era of the Prophet Mohammed (peace be upon him), and its layout was simple reflects the simplicity of Islam. Its location was inside the mosque or adjacent to it. Bayt al-mal developed with the expansion of the Islamic State and the Islamic conquests, and it has a special called Diwan Bayt al-mal. Domes were built in mosques as one of the branches and sections of the Bayt al-mal. These domes were dedicated to preserving the different funds of the endowments and places. The location of these domes was in the great mosques' courtyard. They rise from the courtyard's surface and based on eight columns. These domes appeared especially in Umayyad mosques in Syria and Palestine. Then they spread in most countries in the east and west of the Islamic world. This research deals with the concept of the Bayt al-mal; its names, origin, architectural development, and the reasons to build them. This research also studies the dimension of jurisprudence in the building of these domes. It used an analytical study of the architectural shape of these domes and studies the impact of functional dimension on the form and plan of these domes. This study shows the remaining examples of these domes in Islamic mosques and mentions some examples of the extinct ones.
32
Anderson, Glaire. "Islamic Spaces and Diplomacy in Constantinople (Tenth to Thirteenth Centuries C.E.)." Medieval Encounters 15, no. 1 (2009): 86–113. http://dx.doi.org/10.1163/138078508x286860.
Full textAbstract:
AbstractThis article focuses on the built spaces, often described as mosques, of two Muslim communities in Constantinople between the tenth and thirteenth centuries. These Islamic spaces in the Byzantine capital originated pragmatic solutions to the functional requirements of accommodating Muslim prisoners and merchants. During this period one of these built spaces acquired political status as “the mosque of Constantinople” in diplomatic negotiations, serving as a counterpart to Christian monuments in Islamic territories. By the end of the twelfth century the Muslim spaces of Constantinople had acquired social, economic and religious significance for an international Muslim community, becoming in effect Islamic monuments. The “mosques” of Constantinople thus illuminate a role for architecture within Byzantine-Islamic diplomatic exchange, and a process of medieval monument formation, based not on intrinsic artistic interest, but on meanings acquired through social processes.
33
Baniyamin, Nurhaya, Zumahiran Kamaruddin, and Rajabi Abdul Razak. "Unity and Multiplicity in Islamic Geometric and Calligraphic Expression: A Photographic and Visual Journey of Space in Nusantara Mosques." Cultural Syndrome 1, no. 1 (July 23, 2019): 22–33. http://dx.doi.org/10.30998/cs.v1i1.20.
Full textAbstract:
The paper describes how the experience and philosophy of Islamic unity and multiplicity are heightened through a photographic compilation of surface patterning; geometric and calligraphic in Mosques in the region. It then focuses on two mosques to highlight their particular contributions to achieved a contextualisation of such a universal aesthetic design and expression. Both masjid Negara Kuala Lumpur and the Istilal Mosque, Jakarta, represent key innovation, of prayer hall expression and decoration due to the contextualisation, and regionalization of essential geometric patterning, which departs from the usual stereotypical Islamic geometry to embrace and forward a Nusantara identity that resonates with minimalism and modernization in the industrialized world.
34
Siskandar, Siskandar, and Ahmad Yani. "Optimalisasi Fungsi Masjid Untuk Keaktifan Mahasiswa." Alim | Journal of Islamic Education 2, no. 1 (January 13, 2020): 85–100. http://dx.doi.org/10.51275/alim.v2i1.171.
Full textAbstract:
This research aims to analyze the function of the Kemanggisan at-Taqwa Mosque and campus mosques in terms of Worship, Education, Missionary Endeavor, Economy, Social Community, Politics, Health, Technology, Islamic Brotherhood, and Cadreization. Other objectives are the optimization of the function of the Kemanggisan at-Taqwa Mosque and several campus mosques, the transformation of mosque programs towards student activities and discovering the concept of mosque programs that are relevant to student activities.The mosque that was made the object of observation was the at-Taqwa mosque of the West Jakarta Kemanggisan Tax Complex with the consideration that the mosque is a central mosque that cooperates with 116 mosques in West Jakarta and close to 5 universities, namely: Trisakti University, Tarumanagara University, Esa Unggul University, Bina Nusantara University, and Mercu Buana University. This research period lasts from January 2019 - August 2019.This research uses a qualitative approach which is a study that uses an approach to find a deepening of symptoms that have specific substance which in this case pertains to student activities in the mosque. These findings will be analyzed using existing theories.The results of the research analysis showed that the role of students in the prosperity of the at-Taqwa mosque showed a declining trend in terms of quantity and quality and some campus mosque programs were not optimal. The author found several concept programs for students to further optimize the function of the mosque in the fields of worship, education, missionary endeavor, economics, social, political, technology, health, Islamic brotherhood and regeneration
35
Nurjamilah, Cucu. "Gender dan Masjid: Perspektif Reformulasi Komunikasi Islam Kontemporer." Jurnal Askopis 2, no. 1 (March 30, 2018): 49–56. http://dx.doi.org/10.32494/ja.v2i1.38.
Full textAbstract:
Functionally, the involvement of women in the context of Islamic broadcasting in mosques seems to increasingly exist. However, structurally female board is still far less than men. When women enter the stewardship of the mosque, there is an opportunity for women to communicate with male administrators in the preparation and realization of Islamic broadcasting programs in the mosque. Thus the function of the mosque as a medium of Islamic communication can be played in various aspects. The focus of this research is how women's involvement in Islamic broadcasting communication in mosque. The research method is field research with approach of sociology and communication of Islam, through interview and observation found in Masjid Raya Mujahidin Pontianak there is group of woman who initially active communicate Islam through majelis taklim, then appreciated to enter the management of mosque, then managed to make mosque as medium of communication of Islamic broadcasting . From this research found a new formulation in the activities of Islamic broadcasting communication in the mosque, the mosque became the center of Islamic broadcasting communication for women, the mosque as a medium of social contact of women, and the mosque as a medium of Islamic communication in family empowerment.
36
Fina, Lien Iffah Naf’atu. "Southeast Asian Islamic Art and Architecture: Re-Examining The Claim of the Unity and Universality of Islamic Art." Sunan Kalijaga: International Journal of Islamic Civilization 1, no. 2 (November 30, 2018): 171. http://dx.doi.org/10.14421/skijic.v1i2.1364.
Full textAbstract:
This paper re-examines the claim of unity and universality of Islamic art, whose discussion usually disregards Islamic art and architecture in the Southeast Asian context. The question raised is where Islamic art in the Malay world should be put before the claim of the unity and universality of Islamic art and whether this claim is, thus, still valid. To meet this objective, the two heritages of Javanese Islamic art, Demak and Cirebon mosques and wayang, are presented and analyzed before such universal claim and pre-Islamic Javanese art. These Javanese expressions have unique features compared to those from the older Muslim world. The mosques lack geometric ornamentation and Qur’anic calligraphic decoration, and are rich with symbolism. However, both the mosques and wayang also clearly express the figurative designs. Thus, this paper argues that instead of geometric designs as the unified character of Islamic art as some argue, it should be the abstraction of motifs. This way, the universal claim of Islamic art accommodates the artistic expressions from the wider regions, including those from Southeast Asia. Besides the abstraction, these Javanese artistic expressions also shares other universal character of traditional development of Islamic art; its ability to always considering the local tradition while maintaining the basic principle of Islamic art. Javanese Islamic art is both Islamic and uniquely Javanese. In the midst of globalization and the contemporary tendency towards “Islamic authentication” by importing culture and tradition from the Middle East, including the mosque architecture, the latter character is vital. It tells that any direct import and implantation of other or foreign traditions to a certain region without any process of considering the local tradition and context has no basis and legitimation in Islamic artistic tradition.
37
Ummal Khoiriyah and Risma Fahrul Amin. "PENDAMPINGAN BUDIDAYA JAMUR TIRAM SEBAGAI SARANA PEMBERDAYAAN EKONOMI UMAT DI KECAMATAN BANYUPUTIH KABUPATEN SITUBONDO." As-Sidanah : Jurnal Pengabdian Masyarakat 2, no. 2 (October 31, 2020): 357–90. http://dx.doi.org/10.35316/assidanah.v2i2.792.
Full textAbstract:
The mosque is an instrument of empowering the people that has a very strategic role in efforts to improve the quality of society. Mosques are used as a center of activity in Islamic socitey. Since the time of the Prophet, the mosque has been a center for empowering the people that has had an unlimited role. This outreach program aims to assist the mosque management in Banyuputih District, Situbondo Regency in planning and designing programs to strengthen the function of mosques in the economic empowerment of the people.
From the results of this outreach program, it can be concluded that the efforts that had been made by mosque management in running a Mosque-Based Society Service Center was running a mushroom cultivation business which includes the production process, quality control, and marketing.
38
Hatta, Juparno. "KONSTRUKSI MITOS ILUMINATI PADA MASJID AL-SAFAR (Analisis Semiotika Roland Barthes)." Jurnal Sosiologi Agama 13, no. 2 (December 21, 2019): 67. http://dx.doi.org/10.14421/jsa.2019.132-04.
Full textAbstract:
Secara umum, struktur arsitektur masjid tidak memperlihatkan keseragaman. Nilai lokalitas atau kedaerahan dan pra-islam memberi pengaruh pada beberapa arsitektur masjid tua di Indonesia. Dewasa ini, arsitektur masjid lebih berkembang dengan pola desain yang lebih modern dan unik, sepeti masjid al-Safar. Arsitekturnya yang menyerupai segitiga sebagai konsekuensi desainya yang mengadopsi konsep folding. Tuduhan atau tafsiran arsitektur masjid al-Safar yang tidak islami karena menyerupai objek sakral dari umat Yahadi, yaitu iluminati atau segitiga adalah mitos. Dalam sejarah manusia, benda fisik yang bermakna simbolis atau Yang Sakral dipengaruhi pengalaman hidup atau realitas subyektif manusia. Dua objek simbolis ini, memiliki sejarahnya masing-masing dan diference.Kata Kunci: Aristektur masjid, Masjid Al-Safar, Mitos, SimbolisGenerally, the mosque’s architectural structure does not show uniformity. The locality or provincial and pre-Islamic value gave architecture influence to some ancient mosques in Indonesia. Recently, the mosque’s architecture is well-developed with modern and unique design pattern, such as Al-Safar mosque. Its architecture resembled triangle as its adopted design by folded concept. Accusation or interpretation of Al-Safar mosque which doesn’t represent Islam, whereas its represent the sacred object of Jewish adherent, which is illuminati or triangle is a myth. In human history, this physical object symbolically related or the Most Sacred affected by life experience or subjective human reality. These two symbols, have their own differences and history.Keywords: Mosque Architecture, Al-Safar Mosque, Myth, Symbolic
39
Gaputra, Agara Dama. "ACCULTURATION ELEMENTS ON SANG CIPTA RASA AND PANJUNAN RED MOSQUE." Journal of Islamic Architecture 6, no. 2 (December 9, 2020): 119–26. http://dx.doi.org/10.18860/jia.v6i2.8128.
Full textAbstract:
Acculturation is a phenomenon of mixing up the local culture with one or more external cultures, which produces a unique new culture without leaving its original cultural identity. In architecture, acculturation can form new styles that can then develop into a more contemporary architectural form. Cirebon, as one of the geographically strategic areas, is a place where acculturation often occurs. As a city that holds a lot of history, including architecture, the mosques in Cirebon can be the forerunner of the Old Javanese Mosques throughout the Archipelago. The style of the old Cirebon mosques is the result of the acculturation of various cultures. This research explores acculturation in ancient mosques in Cirebon through the Sang Cipta Rasa Mosque and the Panjunan Red Mosque. This research aims to identify acculturation in the object of study through physical element analysis. It can be seen what makes these two study objects become the "face" of the old mosque in Cirebon. Through literature review and observation, it is found that the physical elements of the two study objects were the result of a synthesis of Javanese, Islamic, Hindu-Buddhism, and Chinese architecture.
40
Karim, Somayeh, Parnaz Goodarzparvari, Mohammad Aref, and Pardis Bahmani. "A COMPARATIVE STUDY OF THE GEOMETRIC MOTIFS OF THE ATEEQ MOSQUE (SHIRAZ) AND THE CORDOBA MOSQUE (CORDOBA) WITH A CONTEXTUAL APPROACH." Journal of Islamic Architecture 6, no. 2 (December 9, 2020): 93–102. http://dx.doi.org/10.18860/jia.v6i2.10113.
Full textAbstract:
Islamic art is an introverted art derived from mystical thought and believes expressed in artistic activities and is pure, indigenous, and commensurate with the spirit and social status of its time; Islamic architecture also has an Islamic foundation, and it has a close relationship with the decorative arts. In this regard, mosques are considered the most significant Islamic architecture achievements; in most cases, geometrical shapes and motifs with religious and natural themes have been used. Therefore, the present study's primary purpose is to study the geometric patterns of the Ateeq Mosque (Shiraz) and the Cordoba Mosque (Cordoba) by a descriptive-analytical method. Analyzing the collected data revealed that the motifs and their role in both the Ateeq Mosque of Shiraz and Cordoba are similar. Among the essential motifs observed in these two mosques can be the circle (symbol of being and the symbol of heaven and God), Shams (symbol of the sun and celestial light), the triangle with the downward vertex, the symbol of the female principle and the upward symbol of the mountain symbol and the masculine principle and crucifix (symbol of rotation of the seasons and permanent reproduction) and spiral as the symbol of fertility. In the Islamic period, these motifs are decorated with architectural spaces. The geometric motifs represent natural elements. As appreciation and sanctification of natural elements have been noticed, geometric motifs symbolically evoke those sacred elements and were illustrated in Iran and Spain's arts.
41
Kamal, Mohammad Arif. "MINARETS AS A VITAL ELEMENT OF INDO-ISLAMIC ARCHITECTURE: EVOLUTION AND MORPHOLOGY." Journal of Islamic Architecture 6, no. 3 (June 28, 2021): 203–9. http://dx.doi.org/10.18860/jia.v6i3.7711.
Full textAbstract:
The Minarets are a distinctive architectural feature of Islamic Mosques. The Minarets have become an essential and integral part of the mosque in the Indian sub-continent as like anywhere in the world. The Minarets evolved in Islamic Architecture at very early times. Although it was not an essential part of the mosque during the lifetime of the Prophet Muhammad (PBUH) and even for some time after the period after him, There are, however, many conflicting views as to exactly where, when and by whom were the first mina-rets built. The minarets were constructed for monumental purposes but became symbolic and became the permanent features of the mosque buildings. These minarets are being built in varied geographical and cultural environments. The Muslim architects used forms that have been acclimatized in their traditional cultures. The architects did not invent new forms but preferred to refine the existing ones with the highest proportion and integrity to the main building. Therefore, they had gone through a transition state in adapting the minarets form, keeping their cultural richness and transforming them into a religious identity most suited to the Islamic buildings. This paper reviews the mosque architecture in general, the various functional aspects of minarets, its evolution in history, and the forms that the architects in India had used to determine their roots and the process of transformation by which it had been recognized as a vital element in the Islamic buildings, especially the mosques.
42
Al-Makassary, Ridwan. "Examining Jakarta office mosques: Islamic teaching practices and views of Islamic ideological issues." Indonesian Journal of Islam and Muslim Societies 3, no. 1 (June 1, 2013): 121. http://dx.doi.org/10.18326/ijims.v3i1.121-148.
Full textAbstract:
This paper discusses Islamic teaching practices and perceptions of mosque stake-<br />holders concerning the ideological issues of: a democratic system of government<br />versus formal implementation of Islamic sharia; gender equality; jihad, and plu-<br />ralism in the Jakarta office mosques. After describing the research findings, the<br />paper concludes that the phenomenon of neo-fundamentalism (in Olivier Roy’s<br />words) is growing and developing in office mosques. This can be seen in the<br />dominance of literal and scripturalist Islamic interpretations, the importance given<br />to implementing Islamic sharia and the rejection of democracy, a hatred of Jews<br />and Christians and the emergence of Muslim youth actors in Islamic neo-fundamentalism. Other findings concern the influence of the Tarbiyah movement, an<br />offshoot of the Ikhwanul Muslimin (Muslim Brotherhood), which is being felt in<br />the office mosques studied. Learning about Islamist understandings will allow us<br />to check its development, which may destroy the friendly, peaceful face of Islam.<br />Paper ini mendiskusikan praktik pengajaran Islam dan persepsi pemangku<br />kepentingan masjid berkaitan dengan isu-isu ideologis: sebuah sistem<br />pemerintahan demokratik versus implementasi formal syari’at Islam; kesetaraan<br />jender; jihad, dan pluralism di masjid perkantoran Jakarta. Setelah deskripsi<br />temuan penelitian, paper ini menyimpulkan bahwa fenomena neo-<br />fundamentalisme (meminjam Olivier Roy) sedang tumbuh dan berkembang di<br />masjid-masjid perkantoran. Ini terlihat dari dominannya intepretasi skriptural<br />dan literal, pentingnya menerima pelaksanaan formal syari’at Islam, kebencian<br />terhadap Yahudi dan Kristen dan kebangkitan aktor-aktor muda fundamentalisme<br />Islam. Temuan lain terkait dengan gerakan Tarbiyah, sebuah anak ideologi Ikhwanul<br />Muslimin (Muslim Brotherhood), yang cukup kental ditemukan di masjid yang<br />diteliti. Mengkaji pemahaman Islam akan memungkinkan kita mengawasi<br />perkembangannya, yang mungkin menghancurkan wajah Islam yang ramah dan<br />damai.
43
Ryzhov, I. V., M. Yu Borodina, and F. A. Dorofeev. "MOSQUE AS THE CENTER OF SOCIAL LIFE OF UMMAH OF THE VOLGA FEDERAL DISTRICT." Islam in the modern world 15, no. 1 (April 6, 2019): 139–51. http://dx.doi.org/10.22311/2074-1529-2019-15-1-139-151.
Full textAbstract:
The article is devoted to the study of the sociocultural phenomenon of the mosque by considering it as a place of prayer and also as a center of social life of the Muslim Ummah. The article describes the historical development of mosques as a sort of political centre for the Islamic community, as well as the transformation of the role of mosques in the life of nowadays Muslims. The authors give a brief description of the largest mosques that are located within the Middle East, the European Union and the Russian Federation, who claim the role of the center of social life of Muslims. On the example of the Volga Federal district and its capital city of Nizhny Novgorod, the authors analyzed the contribution of mosques in social and political life of the Muslim Ummah, and also gave some recommendations to solve the existing problems of mosques that interfere with the normal development and functioning of the Muslim Ummah in the region.
44
Cherif, Imen, and Najla Allani Bouhoula. "Tunis’s New Mosques Constructed Between 1975 and 1995: Morphological Knowledge." Journal of Islamic Architecture 3, no. 3 (June 15, 2015): 115. http://dx.doi.org/10.18860/jia.v3i3.2743.
Full textAbstract:
The mosque has always been a prominent unit that used to structure the old Islamic cites. Its architecture through the Muslim world has always aroused the interest of many researchers. Actually, mosques are still built while undergoing the changes which occurred on the modern societies. However, only few research who have been interested in the new mosques. This paper targets the architecture of mosques built in Tunis governorate between 1975 and 1995. Through a morphological analysis of 24 mosques we were able to determine their identity and their morphological structure. According to their form and position, we discovered classes of specimen and classes of segments. Our corpus presents several constants and variations that we can explain though the introduction of some extrinsic attributes. In fact, these architectural objects possess some morphological specifications related to some urban, functional and historical factors.
45
Deeba, F., and I. C. V. Sagar. "ARCHITECTURE OF NEW MOSQUE- A DESIGN PROPOSAL OF MOSQUE IN CONTEMPORARY INDIA." International Journal of Advanced Research 9, no. 08 (August 31, 2021): 538–93. http://dx.doi.org/10.21474/ijar01/13302.
Full textAbstract:
Thisstudy examines the parameters to analyze the form of local mosques in 21st century India. Since the advent of Mughals in India, mosque architecture has been immensely celebrated due to the fact that many inventions happened in building techniques and styles. Till today it has continued, though implicitly, and has been absorbed in the architecture of mosques which are mostly locally built. This is evident from their forms, especially, replicating those arches, minarets and domes. So, in this scenario, the question is what should be the form of local mosques in contemporary India when Islamic countries like Bangladesh, despite regarded as a developing country, is building creatively innovative and modern mosques? To respond to the question, local mosques built after the 1970s in India and Bangladesh are selected based upon their funding, year of construction, number of occupants, and built-up area. They are analyzed according to parameters of the form of mosques deduced from the literature study. According to results after analysis, it is found that there is a high grade of religious symbolism that is still prevalent in India unlike in Bangladesh. Besides, there is no participation of local people in mosque construction as well as in design with no interaction with the architects and clients who are involved in the process. The idea of Postmodernism and its features seems to have no role when local mosques in India are analyzed.
46
Abd Elrahman, Hesham Osman. "Guide to Maintain Historic Egyptian Mosques: Case Study of Abul-Hajjaj Mosque - Luxor." Academic Research Community publication 1, no. 1 (September 18, 2017): 12. http://dx.doi.org/10.21625/archive.v1i1.108.
Full textAbstract:
The mosque is considered one of the most important buildings of the Islamic city since the Prophet's Mosque (peace and blessings be upon him), and maintenance is considered an important element and a cornerstone of buildings in general. This is due to the deterioration of public buildings generally given the bad use and common ownership of the mosque and in turn, its facilities have deteriorated. Some mosques belong to historic buildings, so maintaining them is of extra importance.In light of the status of the construction and maintenance systems of historic mosques in Egypt and the limitations and problems faced, this paper presents a proposed guide for the preventive maintenance of historic mosques. It also provides clear evidence for workers in the field of maintenance of mosques including the key elements that need to be taken into consideration while preparing the preventive maintenance plan for mosques.The preventive maintenance of the mosque needs a range of tools and methods in order to succeed. Planning and scheduling for items are major elements among these tools. In order to achieve integration between the elements and the different phases mentioned above, we need to formulate them in a form of an integrated guide with completed elements and dimensions. To find a guide for the maintenance of the mosques we should clearly identify the principles and rules for that guide. This comes through clarity of the purpose, the elements required to be controlled, how to control them, the statement of the time and places and the economic aspects of the guide.This research aims to find a guide for the maintenance of historic mosques, by making a case study for the Mosque of Abul-Hajjaj in Luxor.
47
Churahman, Taufik, and Musfiqon Musfiqon. "Dinamika Pendidikan Islam: Studi Perubahan Kelembagaan dan Metodologi Pada Madrasah Model." Ulumuna 12, no. 1 (November 5, 2017): 89–106. http://dx.doi.org/10.20414/ujis.v12i1.392.
Full textAbstract:
In this article, I study Islamic education developing in undulated ways from the classic to modern era, including in Indonesia. There is dynamics in two cases: institution and methodology. In term of institutional dynamics, Islamic educational institutions are established through three phases: mosques, Khan Mosques and madrasahs. In Indonesia, madrasahs are formed from teaching and learning in Muslim leaders’ (kiyais) houses, mosques, Islamic boarding schools (pesantren) and then madrasahs. In term of methodological dynamics, Islamic education in madrasahs is started from lecture, memorization, and open discussion. In Indonesia, the developed methods are lecture given through sorogan, bandongan, and classical ways. Those institutional and methodological dynamics bring about madrasahs have special characteristics as particular Islamic educational institutions. As a result, excellent and model madrasahs have been established recently.
48
Ismail, Ismail, Dikson T. Yasin, and Zulfiah. "Toleransi Pelencengan Arah Kiblat di Indonesia Perspektif Ilmu Falak dan Hukum Islam." Al-Mizan 17, no. 1 (June 30, 2021): 115–38. http://dx.doi.org/10.30603/am.v17i1.2070.
Full textAbstract:
This study discusses the limits of deviation of the direction of qibla that is allowed in facing the direction of qibla in Indonesia. This study uses qualitative descriptive analysis with an astronomical approach and Islamic law approach. The results show that there are two types of tolerance towards the qibla, namely mathematical tolerance, and sociological tolerance. Mathematically, tolerance lies in the ability to face three directions, namely the direction of the Ka'bah, the direction of the holy mosque, and the direction of the forbidden land. Sociologically, the deflection tolerance of the direction of qibla 6 ° bows to the left of the Ka'bah or the right of the Ka'bah. Mathematical qibla direction tolerance is provided for the construction of places of worship such as mosques and small mosques, while sociological of Islamic Law, qibla tolerance is allocated for people who perform prayers.
49
Fauzi, Fahrur, Misnal Munir, and Rizal Mustansyir. "Symbolism in the aesthetics architectural of Plosokuning mosque Yogyakarta." Research, Society and Development 9, no. 11 (November 19, 2020): e41491110058. http://dx.doi.org/10.33448/rsd-v9i11.10058.
Full textAbstract:
Plosokuning Mosque is the mosque with the most authenticity preserved compared to the other four Pathok Negoro mosques. Therefore, the disclosure of the symbolic value of the architectural aesthetic of the Plosokuning Mosque is a representation of environmental conservation efforts and historical buildings in Indonesia. The research method used was hermeneutics-philosophical with methodical elements: induction-deduction, internal coherence, holistic, historical balance, and heuristics. The methodical elements examined the architecture aesthetical meaning and the symbols attached to Plosokuning Mosque; in line with it, internal relations was searched and discovered, not isolated from the environment and its historical continuity, and then compiled findings about symbolism in the aesthetics of the mosque's architecture. The results showed that symbolism in the architectural aesthetics of the Plosokuning Mosque is an expression of the concept of Javanese cosmology and Javanese Islamic mysticism (Kejawen). In Javanese cosmology, humans are described as a microcosm (jagad cilik), the universe as a macrocosm (jagad gedhe), and the palace as the center of the cosmos. Kejawen is a complex of Javanese Islamic beliefs mixed with previous teachings, particularly Hindu and Buddhist teachings; The Plosokuning Mosque has elements that are integrated together as a symbol of the means for human contemplation towards insan kamil (perfect human). Thus, the top position of human being is makrifatullah (knowing Allah). It can be concluded that the aesthetic architectural related to the religion matter.
50
Ahmadi, Jalal. "Design of Domes in Islamic-Iranian Architecture." Environment Conservation Journal 16, SE (December 5, 2015): 591–600. http://dx.doi.org/10.36953/ecj.2015.se1669.
Full textAbstract:
The most important feature of architecture at Islamic age has been regarded as strengthening the human history from plurality and unity that such architecture from the artistic dimension and world structure goes beyond the time and place. Dome has been regarded as the major element in Islamic-Iranian architecture that there is no doubt on continuity and evolution of domical buildings since Sassanid age till current age. Mosques with Arabic or column design in Umayyad dynasty have been mentioned as the early styles in Islamic architecture. These mosques follow a square or rectangular map with walled garden and roofed nave. Since 7th century, domes have been the major element in Islamic architecture. By the passage of time, dimensions of domes at mosque developed, occupied a small part of the ceiling in proximity of Mihrab to the entire ceiling above nave. According to the existing texts, the oldest dome which is referred relates to Parthian and early Sassanid era. This dome has been built in Firuzabad to the dimension of 10.16 meter and evolved at Sassanid age, after which construction of domes is exploited as a general pattern. Domical buildings in west differ from domical buildings in Iran. Interesting difference lies on transfer of dome from cylindrical buildings to square buildings in Iranian architecture. Creation of dome and formation of hollow spaces have raised creation of spiritual spaces together with sense of comfort, under which the most important phenomenon of Islamic-Iranian architecture, holy shrines and sacred places have raised. In this research, firstly we will reach to a model of construction of main dome by overview of literature at architecture of domical buildings pre Islam in Iran and formation of them with an emphasis on domical buildings especially at Firuzabad, Fars and Bishapur, then we will review the domical buildings at Islamic age especially mosques and scared places, ultimately the evolution stages of dome design is examined in Islamic-Iranian architecture.