Journal articles: 'Mosque of the Tomb'

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Darmawan, Candra. "WARISAN MONUMENTAL PENINGGALAN KESULTANAN PALEMBANG DARUSSALAM YANG TERAKULTURASI." Yonetim: Jurnal Manajemen Dakwah 4, no. 1 (July 7, 2021): 40–61. http://dx.doi.org/10.19109/yonetim.v1i1.9145.

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Historical records, Palembang was victorious during the Srivijaya kingdom, and even became a center of international trade, this made the immigrants from various countries great concern to come to the Sriwijaya kingdom. those who are motivated to spread religion (da'wah, missionaries, zending), there are also those who wish to colonize/control completely the natural wealth owned by Sriwijaya. The heritage of Sriwijaya, namely the monumental buildings of the Palembang Darussalam Sultanate, can still be found in Palembang, such as the Palembang Grand Mosque, Merogan Mosque, Suro Mosque, Kuto Besak Fort, the tombs of the Sultan of Palembang, including the Gede Ing Suro Tomb, Angsoko Temple Tomb, Sabo Tomb. Kingking, Walang Temple Tomb, Tengkurep Crater Tomb, and Limas House. Keywords: Heritage, Sultanate of Palembang Darussalam.

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Mulyadi, Yadi, and Muhammad Nur. "Ragam Hias pada Makam di Komplek Mesjid Makam Turikale di Maros Sulawesi Selatan." KALPATARU 26, no. 1 (September 25, 2017): 27. http://dx.doi.org/10.24832/kpt.v26i1.222.

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Ragam hias merupakan salah satu atribut pada makam Islam yang memiliki makna budaya dan menjadi objek kajian arkeologi Islam. Keberadaan ragam hias ditemukan juga pada makam di Komplek Mesjid Makam Turikale di Maros. Mesjid Turikale ini merupakan mesjid kuno dengan tipe mesjid makam, dimana arsitektur mesjid dengan arsitektur makam merupakan satu rangkaian bangunan secara utuh. Semua artefak kaligrafi pada makam di Komplek Mesjid Makam Turikale dapat digolongkan ke dalam aliran Tsulus atau Khat Tsulus. Tidak ada kaligrafi di komplek makam ini yang meniru atau memanipulasi bentuk makhluk hidup apalagi anthropomorphic. Gejala ini berbeda dengan beberapa komplek makam di Sulawesi Selatan. Adapun ragam hias pada bangunan makam, menganut paham representative art dan menghindari aktivitas pengkultusan pada sosok selain Allah. Sulur-suluran dan bunga ditampakkan sangat vulgar dengan kelopak bunga yang menengadah, yang dalam falsafah Bugis-Makassar, menyimbolkan pandangan hidup yang terbuka dan progressif. Abstract. Ornament is one of the attributes in the Islamic cemetery that has cultural significance and become the object of Islamic archaeological study. The existence of ornament were also found in the tomb at the Tomb Mosque Complex in Turikale in Maros. Mosque of Turikale is an ancient mosque by mosque-type tombs, where the architecture of the mosque with the tomb architecture is a series of buildings in their entirety. All artifacts calligraphy on a tomb in the Tomb Mosque Complex in Turikale can be classified into Khat Tsulus. No calligraphy in this tomb complex that mimics or manipulate living things especially anthropomorphic form. These symptoms differ with some graveyard in South Sulawesi. The ornaments on the tomb building, adopts representative art and avoid the cult activity on the figure besides Allah. Tendrils and flowers revealed a very vulgar with upturned petals, which in philosophy Bugis-Makassar, symbolizes a view of life that is open and progressive.

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Heryanti, Septia, and Oktavi Elok Hapsari. "ANALYSIS OF SPACE USE AROUND THE MOSQUE AS AN ECONOMIC SPACE IN SYAIKHONA KHOLIL MOSQUE MADURA." Vitruvian : Jurnal Arsitektur, Bangunan dan Lingkungan 12, no. 2 (February 23, 2023): 191. http://dx.doi.org/10.22441/vitruvian.2023.v12i2.008.

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The mosque is a center of worship for Muslims. Besides a place to pray, researchhas shown that the role of the mosque is not merely in spiritual concern. Mosques also have the role ofeducation, social and economic development. However, the relationship between the role of the mosque and the space use is yet unknown. The activity that creates space use should be analyzed to see whether created space meets the needs or not. This research aims to explore the space use of Syaikhona Kholil mosques in Bangkalan Madura. It has a unique layout with the tomb of the Indonesian ulama inside. Thus, the mosque is always crowded as a pilgrimage destination. The existence of this religious activity eventually led to economic activity to support the needs of the pilgrims, both religious needs and daily needs. Based on a qualitative approach, the primary data was collected through field observation, mapping of economic activities surrounding the mosque, and interviews. The result of the research shows that the activity of social and economic determined thespace used at the Syaikhona Kholil mosque. The economic space that are supporting the enlivenment of the mosque is not only shophouses, kiosks, and paddlers but also a large parking area. The tomb of KH Syaikhona Kholil affects the development of economic activities in the vicinity, changes the space usedaround it, and improves the lives of communities.

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Romadhoni, Asyif Awaludin, Raden Roro Anisa Khaura, Aman Aman, and Muhammad Ertam Hidayat. "Potensi Situs Masjid Makam Mantingan dan Makam Auliya Daeng Sebagai Sumber Belajar Sejarah Kebudayaan Islam Indonesia." Jurnal Keislaman 6, no. 1 (March 1, 2023): 61–77. http://dx.doi.org/10.54298/jk.v6i1.3687.

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The research aims to determine the history of Islamic heritage in Jepara, namely the Mantingan Mosque and Tomb site and the Auliya Daeng Tomb. Qualitative methods are used with historical approaches including heuristics, source verification, data interpretation and report writing. The Mantingan Mosque is a cross-cultural blend in Jepara society. The shape of the mosque which is tall and has steps in common with the punden terraces, a relic of the pre-literate era, namely the Megalithic era. On the roof of the mosque you can see the shape of a joglo like a traditional Javanese house, but at the end of the roof there is a pointed shape like a Chinese ethnic house. On the walls of the mosque there are also white stone carvings as the influence of Hindu-Buddhist and Chinese culture. This description explains that the Mantingan Mosque is a concrete example of a harmonious blend of cultures by the people of Jepara during the early days of the spread of Islam in Indonesia. Auliya Daeng Tomb is a historical site located not far from the Mantingan Mosque and Tomb. Auliya Daeng's grave site is located in Krapyak Village, Tahunan District, Jepara. The tomb has something in common with the presence of ancient brick construction in the tomb. Other forms of gravestones have Bugis, Aceh and Demak influences. This legacy indicates that Islam in Java developed long before Demak was founded. In addition, the discovery of Auliya Daeng's grave is a form of tolerance for the Indonesian people, who have always been diverse and multicultural.

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Ashadi, Ashadi, Anisa Anisa, and Finta Lissimia. "The Meaning of Sacred Space on the Architecture of the Historic Mosque Case Study of Masjid Jami 'Al Mukarromah Kampung Bandan North Jakarta." International Journal of Built Environment and Scientific Research 2, no. 2 (December 30, 2018): 105. http://dx.doi.org/10.24853/ijbesr.2.2.105-116.

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The building of worship is a building that has sacred spaces as a container of its activities. The case study taken in this research is the historic mosque which is often referred to as a sacred mosque because of the tomb of Habib Islamic syiar carrier. The existence of the tomb inside the mosque is what makes the mosque visited by pilgrims and pilgrims and has various activities related to worship and pilgrimage. The purpose of this research is to get a conclusion about the sacred space and its meaning in Masjid Jami 'AlMukarromah Kampung Bandan. This research uses descriptive interpretive method. Field observations were conducted by, first, observation of study subjects, ie by observing the activities undertaken at Masjid Jami 'Al Mukarromah Kampung Bandan. From activity observation can be found sacred activity and profane activity. Second, observing the spaces used sacred activities that are done in the mosque. Interviews were conducted with the main sources and direct descendants of Habib Alwi bin Ali As-Syatiri. The result of this study is that the sacred space of the Jami 'AlMukarromah mosque has a clear definition and is reflected in its physical form. The sacred space used is the main prayer room as the sacred space which has the highest hierarchy. The main prayer room is part of the expansion building. Sacred space of pilgrimage is on the part adjacent to the tomb and the original part of the mosque which is often called the Nine pillars. The area adjacent to the tomb is an important area so the expansion or renovation of the mosque does not change the original form. The sacred space used for the haul activity is the same as the sacred space for pilgrimage, that is, in the section adjacent to the tomb and pillar of nine

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Ismia, Ufik Nur, Muh Fakhrihun Na’am, and Atikah Putri Nazwan. "PENCIPTAAN MOTIF BATIK SUMBER IDE DARI ORNAMEN MASJID DAN MAKAM MANTINGAN." Fashion and Fashion Education Journal 10, no. 1 (July 26, 2021): 19–23. http://dx.doi.org/10.15294/ffej.v10i1.36173.

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CREATION OF BATIK MOTIF FROM THE MANTINGAN MOSQUE AND TOMB ORNAMENTS Ufik Nur Ismia *)a, Muh Fakhrihun Naâ€™am *)b Department of Family Welfare Education, Faculty of Engineering State University of Semarang, E7 Campus Sekaran Gunungpati Semarang Building 50229 Email: ufikjepara123@gmail.com Abstract: Batik motifs are one of the most important factors in realizing a work of batik, by taking the source of ideas such as: abstract motifs, flora and fauna motifs, ornaments, decorative carvings, and so forth. With various sources of ideas avaible, researchers are interested in the ornaments in , mosques and Mantingan tombs. Apart from being a historical legacy, batik business people in Jepara Regency have not used batik motifs as a source of ideas from ornaments, most of them still use Jepara carvings. The method used in this research is descriptive qualitative research method. The procedure of conducting research is to create a batik motifs that takes the source of the ideas of some of the ornaments in the mosque and the mantingan tomb, and then translates them into a written batik work. Research results by describing the work, the work produced is feasible and needs to be developed with a variety of attractive colors. Keyword: ornaments, Batik Motifs.

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Dale, Stephen F. "Empires and Emporia: Palace, Mosque, Market, and Tomb in Istanbul, Isfahan, Agra, and Delhi." Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 212–29. http://dx.doi.org/10.1163/002249910x12573963244403.

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AbstractThe association between empires and commercial institutions is a well-known feature of pre-industrial Muslim empires, such as the Ottoman, Safavid and Mughal empires. Rulers constructed religious monuments and civic institutions that simultaneously functioned as commercial centers. The key to this symbiotic relationship is the institution of waqf, the so-called “charitable endowments” that supplied funds to support mosques, schools, baths and other religious institutions. The endowments largely drew their funds from shops, bazars or caravanserais usually built nearby. Therefore a great mosque or madrasa often became a commercial center. This situation was the conscious result of imperial commitment to stimulating the commercial exchange, which would supply and enrich these states.Que les empires islamiques de l’ère pré-industrielles se sont associés aux institutions commerçiales est bien connu. Les empires ottoman, safavide et moghol en témoignent amplement. Les monuments religieux et les institutions civiles que leurs princes ont fait construire furet en même temps des centres de commerce. Cette relation symbiotique s’explique par l’institution de waqf, autrement dit ‘un leg pieux’. Les fonds de ces legs servaient à doter les mosques, les écoles, les bains et bien d’autres institutions religieuses. Les donations pieuses, elles, furent en grande partie léguées par des boutiques, des bazars, et des caravansérails aux alentours. Ainsi la grande mosquée, ou la médresse, se trouvait être doublée d’un centre de commerce. Voilà l’effet intentionel de l’engagement impérial qui visait à encourager les échanges commerçiaux. À leur tour ces échanges fournissaient des produits à ces états et les rendaient plus prospères.

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Pratiwi, Yulia, Ibrahim Numan, and Noor Cholis Idham. "The Continuity of Islamization of Space and Architecture in Javanese Tomb and Masjid Makam." International Journal of Built Environment and Scientific Research 7, no. 2 (December 30, 2023): 109. http://dx.doi.org/10.24853/ijbesr.7.2.109-118.

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Research on Islamization of mosque at tomb complex (masjid makam) has not been found much. The aim is to examine the new meaning of Islam to differentiate from Hindu-Buddha in mosque architecture in Sunan Drajat’s tomb and masjid makam. This research used a semiotic analysis about the Islamization on architecture aspects. The conclusion is the continuity of Islamization in rituals is more dominated in the tomb of Sunan Drajat than in masjid makam. Barokah well has connotative meanings as a source of blessings and sustenance. Mustaka has the connotative meaning as a symbolization of one god. The seven terraces symbolize the seven tanazul or the creation of humans to a perfect level. The existence of the Sunan Drajat’s tomb and masjid makam had an impact on the settlements growth and creates a city image that Paciran Lamongan is a pondok pesantren city.

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Ridwan, Murtadho, and Lisa Irwit Santi. "REVITALIZATION SUNAN MURIA WAQF’S ASSET: MAQASID SHARIAH AL-NAJJAR’S APPROACH." International Research Journal of Shariah, Muamalat and Islam 1, no. 2 (December 27, 2019): 54–63. http://dx.doi.org/10.35631/irjsmi.12007.

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This study aims to examine the revitalization of Sunan Muria’s waqf assets in terms of the Maqasid Shariah al-Najjar approach. The source of the data came from observation, documentation and interviews with the Snowball Sampling method and the analysis uses the Miles and Hubermen method. The results of the study indicate that the revitalization of Sunan Muria’s waqf assets was due to the stress and disappointment of members of the Colo community towards the management of Sunan Muria’s waqf assets. The two reasons are caused of the revitalization movement according to Wallace. The study also found that there were two efforts to revitalize the waqf assets of Sunan Muria carried out by YM2SM; non-physical revitalization and physical revitalization. Non-physical revitalization occurs in changes of waqf asset management which according to al-Najjar is part of safeguarding the asset by maintaining ownership rights. Whereas physical revitalization includes revitalization of mosque and tomb, revitalization of the area around mosque and tomb, and the establishment of “Pesantren Tahfidz”. According to al-Najjar, revitalization of mosque and tomb is safeguarding asset from damage and maintaining the value of asset. The revitalization of the area around the mosque and the tomb is protecting asset by investing. And the establishment of the “Pesantren Tahfidz” is YM2SM’s responsibility in protecting the environment from damage that according to al-Najjar is part of maintaining the asset and social structure of the community.

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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.

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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.

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IŞIK, Nursen, Fatma Meral HALİFEOĞLU, Süleyman İPEK, and Mücahit POLAT. "USING GEORADAR (GPR) IN DETECTION OF GROUND PROBLEMS: DIYARBAKIR İSKENDER PASHA TOMBS." INTERNATIONAL REFEREED JOURNAL OF DESIGN AND ARCHITECTURE, no. 26 (2022): 0. http://dx.doi.org/10.17365/tmd.2022.turkey.26.05.

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Aim: This study was carried out in order to determine the causes of structural problems and damages due to the ground in the tombs of Iskender Pasha Mosque. Method: Georadar (GPR) surveys were carried out by expert geophysical engineers to determine the location and level of soil-related structural problems and damages in two tombs located southeast of the Iskender Pasha Mosque. In georadar scans, Python-3 GPR device and 100 Mhz and 1.8 Ghz antenna were used. In georadar (GPR) measurement studies, data processing steps were followed and Reflex W (Sandmeier, 2003:31) program was used for these operations. Results: Structural problems, which were determined observationally by fieldwork in the tombs of İskender Pasha Mosque, were instrumentally supported by georadar (GPR) scans. As a result of the scans, voids, collapses and flooded areas on the tomb floors and their locations were determined. Conclusion: In this study, the locations and damage levels of the structural problems on the floors of the two tombs located southeast of the Iskender Pasha Mosque were determined by georadar (GPR) surveys. In the scans, it has been determined that there are subsidence deformations and areas that receive water in the first (1) and second (2) tombs, and the locations and levels of damage and deformations are shown with radargram sections. The study was completed by presenting suggestions for the structural problems that occurred in the tombs where ground surveys were made.

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Banu, Laila Arzumand, Shahrair Hasan Mridha Ratul, Mahmudur Rahman Howlather, and Afnan Hossain. "Documentation and Conservation of Mughal Architectural Pattern - Bibi Maraim Mausoleum and Mosque Complex at Narayanganj, Dhaka in Bangladesh." International Journal of Latest Technology in Engineering, Management & Applied Science XII, no. VII (2023): 14–38. http://dx.doi.org/10.51583/ijltemas.2023.12703.

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All the historical structures of today's Narayanganj city have been eroded by terrible clutch. These structures include the magnificent structures of the Sultanate, Mughal and British Colonial periods. Among these structures, the ones that still survive against the adversities of nature and man-made factors inspire wonder in the minds of tourists and archaeologists. One such sight-seeing structure of the Mughal era is the complex, which includes Bibi Mariam's tomb and mosque. Complexity is a wrong idea. It is correct to say that Bibi Mariam's fort is impressive in both appearance and overall consideration. Bibi Mariam's tomb and mosque complex consists of several structures. The status of these establishments is neither greater nor lesser than that of the others. Recognized as Mughal structures, these structures stand with dignity. These structures have survived from age to age. Adequate intervention should be taken in that regard. Otherwise, the identity of this establishment, i.e., time, place, and time, cannot be presented to the new generation in the coming days.Due to the superstitious mentality of the local people, a lot of ornamentation is seen in tombs or mosques.Over time, these structures have been discussed or considered as ancient resources. A lot of decay is seen in the structures. Therefore, it is very important to know one thing for the restoration of these aesthetic structures, and that is to follow the right rules for conservation, compilation, and reconstruction. Bangladesh's historical structures, in particular, face threats and disasters as a result of an identity crisis and inappropriate reconstruction.Complex has the same situation. The building is currently in a state of disrepair. The establishment has lost much of its appeal. This article presents extensive documentation of Bibi Mariam's tomb and mosque complex. Apart from that, it sheds light on how this ancient structure can be brought to the public and preserved.

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Mundakir, M. "Rituals Around the Tombs of Wali: the Implementation of Islamic Shari’a of Demak and Kudus Communities." ADDIN 14, no. 2 (August 1, 2020): 191. http://dx.doi.org/10.21043/addin.v14i2.8201.

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View of life is a set of values which affects the entire life system of its adherents. One of the views of life among Demak and Kudus communities is the relationship between rituals conducted around the tomb and ukhrawi (eschatological) piety. Hence, these eschatological values are considered sacred, which are generated through activities and rituals integrated with Javanese culture and are held around the tomb. The tomb of Wali in Java coincide with the mosque and rituals outside the two epicenter are considered as worldly (profane) affairs. These various forms of ritual are part of Islamic shari’a embodiment of Demak and Kudus communities. For instance, the series of Grebeg Besar rituals are centered at Demak Great Mosque and Buka Luwur are centered at Menara Kudus Moque and Sunan Muria Mosque. Other forms of ritual are making pilgrimage to the tomb of Wali who are considered to have karamah and meditation through praying around the tomb to get blessings. By using the technique of grounded research, the socio-anthropological approach, this study succeeded in describing the implementation of Islamic shari’a in society which was formed from the life perspective of religious propragators (kiai). This study aims to reveal how the community’s views are formed which are manifested in the form of activities and rituals they believe to be a way of religion that will lead to the happiness of the ukhrawi life. The factors influencing the outlook on life and their characteristics are also the object of this study.

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Rachmadhani, Arnis. "ROLE OF WALI, ANCIENT MOSQUE AND SACRED TOMB IN ISLAM SPREADING DYNAMICS IN CIKAKAK." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 2 (October 2, 2016): 225–40. http://dx.doi.org/10.24090/ibda.v14i2.685.

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AbstractThis qualitative research was conducted in the Islamic communities who base all its activities on Aboge calendar calculations in the village of Cikakak,Wangon, District of Banyumas. Data collected by interview, observation, and documentation. This study found an association between the role of the Wali, the ancient mosque and shrine in the spread of Islam in the village Cikakak. Jaro Rajab ritual or grave pilgrimage or nyadran held every 26th of Rajab as a symbol of respect to KyaI Mustolih who spread Islam in the 17th century. Kyai Mustolih built Saka Tunggal Mosque in 1288 AD. Social practices of mutual assistance and cooperation is reflected in Jaro Rajab ritual performed in the tomb and mosque complex. Jaro Rajab ritual functioning as a unity element for communities and faiths.

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Kusumohastuti, Fara Nastiti. "Revealing the historical side of the Yogyakarta Wotgaleh Tomb: Mataram Prince Jaka Umbaran." Gema Wiralodra 14, no. 3 (October 23, 2023): 1292–300. http://dx.doi.org/10.31943/gw.v14i3.519.

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This research aims to uncover folktales and local wisdom found in the tourist attraction of Wotgaleh Tomb, and to understand the function of oral folklore literature for the people in Yogyakarta City. The research utilizes a qualitative descriptive method with data collection through interviews with key informants as the primary data source. The findings of the research indicate that the folktales in Sulthoni Wotgaleh Mosque include the genealogy of Prince Purbaya (Jaka Umbaran), the son of Panembahan Senopati, tracing his history from birth to his role in the Mataram Kingdom, and his burial in Wotgaleh Tomb. Furthermore, there is historical information about the establishment of Wotgaleh Tomb and the origin of its name. Within Sulthoni Wotgaleh Mosque, several local wisdom practices are observed, such as annual traditions, regular tahlilan rituals, myths, and local prohibitions that influence the lives of the local community. The development of oral literature (folklore) surrounding Wotgaleh Tomb serves important functions in society. Firstly, it serves as a trace of historical heritage that still exists and can be discovered by the present generation. Secondly, it functions as a means to develop tourism by spreading oral literature about Wotgaleh Tomb, including myths that attract people to visit. This research provides a deeper understanding of folktales, local wisdom, and the function of oral folklore literature in the Wotgaleh Tomb tourist attraction. The results of this research are expected to provide information and insights for the community, tourism operators, and the government in the preservation and development of valuable local cultural heritage.

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Anil, Ar Seema. "Beyond Stones: A Chronicle of Evolution in Islamic Tomb Architecture in India, Culminating in the Timeless Grandeur of the Taj Mahal." INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 07, no. 12 (December 30, 2023): 1–10. http://dx.doi.org/10.55041/ijsrem27855.

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This research paper meticulously traces the evolution of Islamic tomb architecture in India, from its early manifestations to the zenith embodied by the Taj Mahal. Beginning with the construction of the Tomb of Nasir-ud-Din Muhammad (Sultan Ghari) in A.D. 1231, attributed to Shams- ud-Din Iltutmish, the paper unveils the genesis of tomb architecture in India, with distinct elements reflecting Hindu influence. The exploration progresses to Iltutmish's innovative phase, exemplified by the Tomb of Shams-ud-Din Iltutmish (A.D. 1235), strategically positioned near the Quwwat-ul-Islam mosque. The introduction of the 'squinch' technique exemplifies a pioneering quest for dome construction techniques during this phase. The Tughlaqs' experimental era, witnessed through Ghias ud Din Tughlaq and Firuz Shah Tughlaq's tombs, reveals challenges in achieving widespread appeal due to stunted domes. The Lodis then emerge as pioneers with Sikandar Lodi's Tomb, introducing typological differentiations with octagonal and square plans, catering to distinct societal strata. Key innovations, such as the introduction of the double dome seen in Shihab-ud-din-Taj's tomb and Sikandar Lodi's tomb, become pivotal architectural features, addressing challenges of height and proportions. Regional variations, as seen in the Eklakhi Tomb in Bengal, Ibrahim Rauza reflecting Bahamani style, and Golgumbaz's remarkable square plan, underscore the impact of climatic considerations and regional aesthetics. Culminating in the Taj Mahal, the paper meticulously dissects its architectural features, showcasing the intricate layout, translucent white marble, and innovative use of a double dome. This exploration provides a comprehensive understanding of the cultural, technological, and artistic tapestry that defines Islamic tomb architecture in India. Key Words: Islamic Tomb Architecture, Taj Mahal, Double Dome, Regional Variations

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Ashadi, Ashadi, Anisa Anisa, and Ratna Dewi Nur'aini. "KEGIATAN RITUAL ZIARAH MAKAM HABIB HUSEIN ALAYDRUS DAN PENGARUHNYA TERHADAP PENGGUNAAN RUANG PUBLIK DI KAMPUNG LUAR BATANG." NALARs 17, no. 1 (January 2, 2018): 79. http://dx.doi.org/10.24853/nalars.17.1.79-86.

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ABSTRAK. Kegiatan yang dilakukan oleh manusia akan mempengaruhi lingkungan sekitarnya. Penelitian ini membahas tentang kegiatan yang dilakukan pada Makam dan Masjid Bersejarah serta melihat pengaruhnya terhadap penggunaan ruang Publik. Objek studi yang diambil menjadi studi kasus adalah Makam dan masjid Luar Batang yang terletak di permukiman padat penduduk. Studi kasus ini diambil dengan pertimbangan bahwa Makam dan Masjid Luar Batang termasuk kawasan masjid bersejarah yang sampai saat ini masih ramai menjadi tujuan ziarah. Menariknya, Makam dan Masjid ini terletak di daerah padat penduduk yang minim ruang publik. Tujuan penelitian ini adalah untuk mendeskripsikan dan menginterpretasikan serta mendapatkan relasi dari kegiatan ritual ziarah Makam Habib Husein dengan penggunaan ruang publik di Kampung Luar Batang. Metode penelitian menggunakan deskriptif interpretatif terhadap data dan analisis secara kualitatif dengan sampel diambil secara purposif. Kegiatan yang diamati adalah kegiatan ritual ziarah Makam dan kegiatan yang dilakukan di ruang publik. Hasil yang didapatkan dari penelitian ini adalah ada relasi dari kegiatan ritual ziarah makam Habib Husein dengan penggunaan ruang publik di Sekitar Masjid Luar Batang. Kegiatan yang masuk dalam ritual ziarah makam antara lain berdo’a-sholat-mengaji di sekitar Makam, kegiatan akhir ziarah, haul habib Husein, dan pengajian di Masjid Luar Batang yang merupakan rangkaian dari ziarah. Sedangkan ruang publik pada Kampung Luar Batang yang berkaitan dengan kegiatan ziarah adalah halaman masjid Luar Batang dan jalanan umum. Kegiatan ritual ziarah makam menimbulkan kegiatan lain di ruang publik. Aktivitas lain yang dimaksud adalah aktivitas yang berhubungan dengan komersil dan kegiatan sosial. Kata kunci : kegiatan ritual ziarah, makam Habib Husein, ruang publik, Kampung Luar Batang. ABSTRACT. Activities undertaken by humans will affect the surrounding environment. This study discusses the activities conducted at the Tomb and the Historical Mosque as well as see the effect on the use of Public space. The object of the research taken into the case study is the Tombs and Masjid Luar Batang located in densely populated settlements. This case study was taken into the consideration that the Tombs and Masjid Luar Batang including the historic mosque which until now is still a busy pilgrimage destination. Interestingly, the Tomb and the Mosque is located in a densely populated area with minimal open space. The purpose of this research is to describe and interpret and get relation from the activity of pilgrimage Habib Hussein Habib with the use of public space in Kampung Luar Batang. The research method used descriptive interpretative of the data and analyzed qualitatively with the sample taken purposively. The activities observed were the activities of the pilgrimage rituals of the Tomb and the activities carried out in the public sphere. The results obtained from this research is no relation to the activities of pilgrimage Habib Husein tomb with the use of public space in the vicinity of Masjid Luar Batang. Activities included in the pilgrimage ritual of the tomb include praying around the Tomb, the end of the pilgrimage, haul Habib Hussein, and praying in Masjid Luar Batang which is a series of pilgrimages. While the public space in Kampung Luar Batang associated with the pilgrimage activities is the courtyard outside the Stem and public streets. The ritual pilgrimage activity of the tomb raises other activities in the public sphere, other activities in question are activities related to commercial and social activities. Keywords: pilgrimage ritual activity, Habib Hussein's grave, public space, Kampung Luar Batang.

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Musadad, Musadad. "Usulan Manajemen Pengunjung Situs Makam Sunan Kalijaga, Kelurahan Kadilangu, Kabupaten Demak." Bakti Budaya 1, no. 2 (November 19, 2018): 206. http://dx.doi.org/10.22146/bb.41088.

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Te Sunan Kalijaga tomb complex located in Kadilangu, Demak, Central Java is an archaeologicalsite that have very high signifcance values in terms of history, culture, and economy. Tis tomb complexis always fully-visited by pilgrims from various regions. Te peak season of the tomb visiting periodis in the month of Syafar, one month before Ramadan. At the time, the visitors must be trapped in along queue in the corridor that was prepared by Yayasan Sunan Kalijaga to enter the tomb complex.Tis condition certainly leads inconveniences for pilgrims and it may decrease the site's signifcancevalues. For this reason, eﬀorts are needed to reduce pilgrimage density in the corridors of pilgrimsfrom the entrance gate to the site complex. Alternative proposals to reduce pilgrim density are proposedin two alternatives. Te frst, after the pilgrimage procession reaches and fnishes their pilgrimage,the visitors should go out through another door and pass the south corridor of the mosque to theroad on the east side of the mosque heading south to the ancient lake and heading to the road to theparking lot. Te second proposal is that pilgrims passes through the existing corridor to enter andto exit, but the corridor is divided into two lanes in frm and very strict arrangements. Tis meansthat pilgrims should not enter the wrong lane and there are restrictions on the amount of entry ata time of high density.

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Laksmi, Gratia Wirata, Rahmat Ingkadijaya, and Ismeth Emier Osman. "IDENTIFIKASI KOMPONEN PRODUK WISATA MASJID JAMI’ AN-NAWIER SEBAGAI WISATA ZIARAH DI JAKARTA BARAT." Jurnal Pariwisata 10, no. 1 (April 3, 2023): 60–70. http://dx.doi.org/10.31294/par.v10i1.15327.

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ABSTRAK Masjid Jami’ An-Nawier merupakan salah satu masjid tertua di DKI Jakarta. Terdapat makam keramat yang terletak di dalam kompleks Masjid Jami’ An-Nawier yang banyak dikunjungi oleh peziarah. Masjid Jami’ An-Nawier memiliki potensi wisata religi terutama wisata ziarah yang besar. Tujuan dari penelitian ini adalah untuk mengetahui komponen produk wisata Masjid Jami’ An-Nawier sebagai wisata ziarah di Jakarta Barat. Peneliti menggunakan konsep komponen produk wisata 3A+H yang meliputi attraction, accessibilities, amenities, dan hospitality. Penelitian kualitatif deskriptif dengan metode observasi, wawancara, dan studi literatur menemukan bahwa Masjid Jami’ An-Nawier merupakan bangunan cagar budaya bersejarah yang memiliki potensi besar sebagai daya tarik wisata ziarah di Jakarta Barat. Namun, diperlukan adanya pengembangan serta persiapan terhadap komponen produk wisata tersebut. Jika, dikembangkan Masjid Jami’ An-Nawier sebagai wisata ziarah berpotensi dapat mendukung pengembangan destinasi Kota Jakarta yaitu kawasan Kota Tua sebagai destinasi tujuan utama wisatawan. Keywords: Produk Wisata, Daya Tarik Wisata, Wisata Ziarah, Masjid Jami’ An-Nawier, Pekojan ABSTRACT The Jami' An-Nawier Mosque is one of the oldest mosques in DKI Jakarta. There lies a sacred tomb inside Jami' An-Nawier Mosque, which many pilgrims have visited. The Jami' An-Nawier Mosque has the potential for religious tourism, mainly big pilgrimage tours. The study aimed to determine the elements of the Jami' An-Nawier Mosque tourism product as a pilgrimage tourism in West Jakarta. Researchers use the concept of 3A + H tourism product components which include attractions, accessibilities, amenities, and hospitality. Descriptive qualitative research using the methods of observation, interviews, and literature studies found that the Jami' An-Nawier Mosque is a historic cultural heritage building possess potential as a pilgrimage tourist attraction. However, it is necessary to develop and prepare the elements of the tourism product. The pilgrimage tourism development of Jami' An-Nawier Mosque has the potential to support the development of the city of Jakarta destination, namely the Kota Tua area qua major tourist destination. Keywords : Tourism Product, Tourism Attraction, Pilgrimage Tourism,, Jami’ An-Nawier Mosque

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Munsifah. "Studi Fenomenologi dalam Kegiatan Shalat Sunnah Malam Jumat di Masjid Tegalsari Jetis Ponorogo." Meyarsa: Jurnal Ilmu Komunikasi dan Dakwah 2, no. 1 (June 28, 2021): 13–23. http://dx.doi.org/10.19105/meyarsa.v2i1.4498.

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Tegalsari is the name of a village located in the southeast of the center of Ponorogo City. This area is famous for the religious tourism complex of the Jami 'Tegalsari Mosque and the tomb of a prominent Muslim propagator in Ponorogo named Kiai Ageng Muhammad Besari (Rohmatulloh, 2015). Since the beginning of his move to Tegalsari, many religious and teaching activities have been carried out. Several activities, both daily, weekly, monthly and yearly, are still routinely carried out at the Tegalsari Mosque until now (Pramono, 2020). Among the weekly activities routinely carried out at the Tegalsari Mosque are the Friday night sunnah prayer activities. In the sunnah prayer activity on this Friday night, of course, there are messages of both implied and explicit preaching. This preaching activity at Tegalsari Mosque is a type of preaching bil-hal. With activities like this, it is hoped that the people who carry out the sunnah prayer will not only carry it out ceremonially but also be able to understand, appreciate, and carry out the da'wah messages contained in it so that it can add to the value of faith and devotion to Allah SWT and to increase syiarity. Islam in Tegalsari in particular and other areas as widely as possible. This study uses a qualitative method with a phenomenological approach. The informants in this study were determined using purposive sampling technique with data collection techniques in the form of in-depth interviews and document search activities. The results of this study indicate that the Friday night sunnah prayer activities at the Tegalsari Mosque contain a message that the implementation of worship will be more special and provide peace of mind if the congregation as the performer of worship feels a solid heart when performing it. The background that supports the implementation of the Friday night sunnah prayer activities at Tegalsari Mosque is the location of the mosque which is in the religious tourism area of the Kiai Ageng Muhammad Besari Tomb. Meanwhile, the obstacle is the Covid-19 pandemic, which has limited social activities, including Friday night sunnah prayers at the Tegalsari Mosque. Key words: Phenomenology Studies, Rituals, Meaning, Religious Tourism.

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Suryono, Alwin, Sudianto Aly, Amirani RS RS, Irma Subagyo, and Yasmin Suriansyah. "Gambar Terukur Konteks Pelestarian Arsitektur Masjid Ki Buyut Trusmi Cirebon." Review of Urbanism and Architectural Studies 20, no. 2 (December 30, 2022): 121–31. http://dx.doi.org/10.21776/ub.ruas.2022.020.02.11.

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Several heritage buildings dating back the ancient history of the Ki Buyut Trusmi Cirebon site have been renovated and new buildings added. This paper aims to examine measured drawings related to the absence of original architectural documents. The method consists of field observation, expression of cultural meaning and significant architectural elements, as well as measured drawing studies. The heritage of Hindu-Javanese architecture has historical significance as a tomb complex based on an 1898 map, which is still in great demand by pilgrims. The significance of Hindu-Javanese architecture is related to the position of the mosque in the tomb complex, the gate leading to the complex, the complex gate, the barrier wall, and the complex fence. The manifestation of Javanese architecture can be found in the building of the mosque with a three-tiered roof, connected to the two-level roof porch, and a place for ablution on the north side. The social meaning is related to the traditional events of procession, roof changing, Trusmian and the commemoration of the birth of the Prophet Muhammad SAW which has been preserved until now. Measured drawings of the situation of the mosque and the plans of the building reveal that the appearance of the complex is strictly limited to the main prayer rooms (signifying Javanese architecture), not yet accompanied by gates and barrier walls (indicating Hindu-Javanese architecture), for historical-archaeological relics. The measured image of the main door of the mosque (amounting to a height of 152 cm) shows the tradition of bowing respectfully when entering the prayer room (signifying Javanese Architecture). Hindu-Javanese architectural elements should also be recorded in measured drawings.

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Islam, Sk Zohirul. "Women Empowerment through Muslim Architecture Which Built by Name of them in Bangladesh during Mediaeval Period: A Preliminary Survey Report." American Economic & Social Review 3, no. 1 (November 10, 2018): 12–17. http://dx.doi.org/10.46281/aesr.v3i1.195.

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There are many Muslim architectures built by women patron which called Bibi/Begum in Bangladesh during mediaeval period as Binat Bibi Mosque architecture at Dhaka. It mentioned women's contribution financially. This research paper is trying to show women empowerment through architecture which built by name in Bangladesh during mediaeval era. It is a preliminary qualitative survey report and tries to understand how housewives inspired to makes/commissioned for constructing monuments. Besides, what was the position of them in the Royal court or their society as well as Bibi/Begum contribution in mediaeval Muslim mosque architecture of Bengal and by name monuments of tomb architecture formation?

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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study." Bangladesh Journal of Multidisciplinary Scientific Research 2, no. 1 (May 7, 2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.

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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.

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Irsad, Muhammad. "RESEPSI EKSEGESIS UMAT ISLAM TERHADAP BUDAYA SEDEKAH (Studi Living Hadits di Masjid Sulthoni Wotgaleh, Sleman, Yogyakarta)." Sosial Budaya 16, no. 1 (June 30, 2019): 74. http://dx.doi.org/10.24014/sb.v16i1.6918.

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This study aims to reveal one of the practices of alms culture at Sulthoni Wotgaleh Mosque, Sleman, Yogyakarta. Alms made in the form of money, building materials to food and beverages intended for congregation prayers Friday. This study seeks to trace the origins of the emergence of alms practices, and reveal the exegesis of Muslims to the hadith of the Prophet, which became the theological root of the emergence of the practice of alms. The results of this study concluded that; first, the origin of the alms practices that took place at Sulthoni Mosque was motivated by the initiative of Muslims who wanted to find an 'alternative way' of supporters for their wishes or wishes to come true. Secondly, there are three kinds of exegesis receptions for Muslims about giving charity, which is a form of gratitude, as a repellent, and as a means of facilitating rizki. Third, the alms that entrenched and the crowded of the Sulthoni mosque visited by pilgrims could not be separated by the sacred side of the tomb of Panembahan Purboyo I located in the mosque.

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Mashar, Aly. "MAKNA ZIARAH MAKAM HABIB ANIS AL-HABSYI BAGI MASYARAKAT NU SURAKARTA." Indonesian Journal of Islamic Literature and Muslim Society 2, no. 2 (February 28, 2018): 187. http://dx.doi.org/10.22515/islimus.v2i2.1027.

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Habib Anis al-Habsyi is one of the most respected scholars not only in the environment where he lives, Pasar Kliwon, Surakarta, but also by Muslims outside the city of Surakarta and even Foreign Affairs. Therefore, even though he has died in 2006, still busy coming to him, exactly is to his grave located in a booth at the Riyadh mosque complex, Pasar Kliwon, Surakarta. On this basis, the research would like to examine what the motivation of the pilgrims to the Habib Anis Tomb. This research model is qualitative and using descriptive-interpretative approach. The theoretical framework that used is the theory of motivation, charisma, and barakah. The result of this research is that the pilgrim's motivation is the same as the pilgrims in other sacred tombs i.e looking for Blessings. But what distinguishes is the perception of Habib Anis's authority is not based on the karomahs that he has, but more on his personality and noble character. In short, the motivation of pilgrims to the tomb of Habib Anis is a unique series between charisma, kewalian, and barakah.

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Savitri, Fania Mutiara, Abdul Karim, and Badrus Saufil Muhtadin. "Mosque Development Strategy Based on Religious Tourism in Jami' Pekojan Mosque Semarang." Munazzama: Journal of Islamic Management and Pilgrimage 2, no. 2 (January 5, 2023): 109–24. http://dx.doi.org/10.21580/mz.v2i2.12369.

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This study aims to determine the potential of the Jami' Pekojan Mosque Semarang and to know the strategy for developing a mosque based on religious tourism at the Jami' Pekojan Mosque Semarang. This study used qualitative research. The researchers used primary data and secondary data sources to obtain the data needed. For data collection techniques, the researchers used interviews, observation methods, and documentation methods. This study used the theory of Milles and Huberman for data analysis techniques, with the flow of data reduction, data presentation, and drawing conclusions. The results showed that the Jami' Pekojan Mosque Semarang was one of the religious tourism objects located in the city of Semarang, Central Java. This tourist attraction had architectural beauty in the form of ancient buildings that could be used as a means of historical education for visitors. The potential of Jami' Pekojan Mosque Semarang had its own attraction for visitors. These potentials included the Cultural Heritage Mosque, the Tomb of Syarifah Fatimah bint Husain Al-Aidrus, and the Indian Porridge Tradition. The development of religious tourism at the Jami' Pekojan Mosque in Semarang on internal aspects needed to be carried out, such as the formation of tourism management employees and job desk distribution, providing local tour guide facilities, making improvements, maintaining and taking care of tourists attractions and completeness of facilities and infrastructure, creating attraction innovation for visitors, continuing to carry out their duties as much as possible. Meanwhile, on the external aspect, the management could explore media publications, do branding mosques based on religious tourism in the middle of Semarang City, cooperate with tour guides association, and using social media for promotion.***Dalam penelitian ini bertujuan mengetahui potensi yang dimiliki Masjid Jami’ Pekojan Semarang dan mengatahui strategi pengembangan masjid berbasis wisata religi di Masjid Jami’ Pekojan Semarang. Penelitian ini menggunakan penelitian kualitatif, untuk mendapatkan data yang diperlukan peneliti menggunakan sumber data primer dan data sekunder. Untuk tekhnik pengambilan datanya menggunakan metode wawancara, metode observasi, dan metode dokumentasi. Penelitian ini menggunakan teori Milles dan Huberman untuk teknik analisis data, dengan alur reduksi data, penyajian data, dan penarikan kesimpulan. Hasil Penelitian menunjukan bahwa Masjid Jami’ Pekojan Semarang merupakan salah satu objek wisata religi yang berada di Kota Semarang, Jawa Tengah. Objek wisata ini memiliki keindahan arsitektur berupa bangunan kuno yang dapat dijadikan sebagai sarana edukasi sejarah bagi pengunjung. Potensi yang ada menjadikan Masjid Jami’ Pekojan Semarang memiliki daya tarik tersendiri bagi pengunjung. Potensi tersebut meliputi: Masjid Cagar Budaya, Makam Syarifah Fatimah binti Husain Al-Aidrus, Tradisi Bubur India. Pengembangan wisata religi Masjid Jami’ Pekojan Semarang pada aspek-aspek internal perlu dilakukan, yakni Pembentukan struktur pegawai pengelola wisata dan pembagian jobdesk, Memberikan fasilitas pemandu wisata (tour guide) lokal, Melakukan perbaikan fasilitas, Menjaga dan merawat daya tarik wisata serta kelengkapan sarana dan prasarana, Inovasi daya tarik pengunjung, tetap menjalankan tugas semaksimal mungkin. Sedangkan pada aspek eksternal yakni pihak pengelola bisa bekerjasama dengan media publikasi, melakukan branding masjid berbasis wisata religi yang berada ditengah Kota Semarang, bekerjasama dengan pihak asosiasi pemandu wisata, melakukan promosi menggunakan media sosial.Keywords: Development, Mosques, Religious tourism.

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Usanto S. "Recommendations of Tourism Destinations Using Genetic Algorithm: A Case Study of Cirebon City." Journal of Humanities and Social Sciences Studies 4, no. 4 (November 8, 2022): 173–79. http://dx.doi.org/10.32996/jhsss.2022.4.4.21.

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A genetic Algorithm is a search algorithm inspired by natural selection. Genetic algorithms are used in solving optimization problems. Determination of the shortest route in the recommendation of tourism objects has problems in optimization. This study aims to obtain the shortest route from several tourist attractions in Cirebon City, West Java, Indonesia, using a Genetic Algorithm to get the best and optimal route. The search for the shortest route can be completed using a genetic algorithm. The first step is to present the location of the tourist attraction in a sequence code, then form the initial population and then continue in the selection, crossover, and mutation stages until the best route is formed. From the results obtained, the route has the best fitness value of 268 and the best route from 10 attractions, starting with Sunyaragi Cave Park - Kasepuhan Palace - Sang Cipta Rasa Great Mosque - Kanoman Palace - Kacirebonan Palace - Panjunan Red Mosque - At-Taqwa Mosque - Gunung Jati Tomb - Trusmi Batik – Gronggong Hill.

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Kusumaningtyas, Menur. "The Role of Religious Tourism in the Ampel Region in Maintaining the Culture of Pilgrimage of the Wali's Tomb." MALIA (TERAKREDITASI) 14, no. 2 (June 5, 2023): 189–200. http://dx.doi.org/10.35891/ml.v14i2.3863.

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Pilgrimage to the tombs of saints is considered important for some Muslims. The tombs of saints in Java Island have now become tourist destinations to preserve cultural heritage and religious-based tourism, including the tomb of Sunan Ampel in Surabaya. This article aims to examine the content of the text through a qualitative and interdisciplinary approach, explaining the dimensions and strategies for developing pilgrimage tourism at the tomb of Sunan Ampel. The research results show that there are various types of sacred places, such as the tombs of the Wali Sanga, tombs of religious figures, and mosques left by the saints. Pilgrimage tourism at the tomb of Sunan Ampel has spiritual, social, cultural, and environmental components that require comprehensive planning and design, as well as a specific perspective to develop the tomb site, including the arrangement of food and souvenir sales areas, the conditions of the local community, cultural and social contexts, pilgrimage rituals and traditions, the needs of pilgrims, functional infrastructure, tourism, and services.

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Briks, Piotr Mieszko. "Christian Worship at the Tomb of the Prophet Samuel on Mount Joy." Biblical Annals 11, no. 3 (July 16, 2021): 519–46. http://dx.doi.org/10.31743/biban.12323.

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One of the exceptionally interesting examples of a living biblical tradition, maintained by Christian, Muslim and Jewish pilgrims for over sixteen hundred years, is the history of St. Samuel monastery on the Mount of Joy. The shrine was founded in the Byzantine period, but its heyday falls on the period of the Crusades. It was from here, after the murderous journey, that the troops of the First Crusade saw Jerusalem for the first time. The knights were followed by more and more pilgrims. On the hill, called Mons Gaudii, the Premonstratensians built their monastery, which in time became a real pilgrimage center. Based on the preserved traces, the author reconstructs the Christian chapters of the history of Nabi Samuel. He recalls people, events and traditions related to it, and also the accounts of pilgrims coming here.Christians left the Mons Gaudii probably at the end of the 12th century. Worship of the prophet Samuel were taken over by Muslims and Jews. For the latter the Tomb of Prophet Samuel became one of the most important places of pilgrimage, in some periods even more important than Jerusalem itself. There were numerous disputes and conflicts about holding control over this place, there were even bloody battles. In 1967 this place was taken by the Israeli army. Over time, a national park was created in the area around the mosque, in the mosque itself was established a place of prayer for Jews, and a synagogue in the tomb crypt. A slightly forgotten sanctuary began to warm up emotions anew.

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Muhajarah, Kurnia. "DA’WAH BI AL-HAL: MOSQUE-BASED RELIGIOUS TOURISM DESTINATION MANAGEMENT AT GREAT MOSQUE OF DEMAK." Wahana Akademika: Jurnal Studi Islam dan Sosial 9, no. 2 (December 3, 2022): 89–103. http://dx.doi.org/10.21580/wa.v9i2.13523.

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Islam has left various important historical relics in the form of tombs, mosques, ex-kingdoms, customs and so on, that can be used as tourism potential. One of the tourism activities is in the form of mosque tourist destinations. As a formulation of the problem, what is the development of ODTW mosque management? How is the development of da'wah through mosque-based religious tourism? This writing uses a library research and it is qualitative by descriptive analysis. The results showed that the development of da'wah through mosque-based religious tourism had proceeded as expected. These could be seen, from the aspects of planning, organizing, actuating and controlling. From the aspect of planning, the planning of da'wah in the mosque has been well managed in accordance with management principles. The managers of mosques have well planned in the development of da'wah. Da'wah activities that will be carried out to achieve the objectives to be achieved effectively and efficiently have been realized as management guidelines. Likewise, when paying attention to the organizing system of da'wah developed by mosque managers, it can be said that the organization of da'wah has succeeded in attracting tourists and the growing development of Islamic syi'ar. Viewed from the aspect of organizing of da'wah that this problem has succeeded well. Judging from the aspects of da’wah’s controlling, this has been done by the managers and members of the mosque well and successfully. Even so, there are still some shortcomings, and these shortcomings must receive attention. Therefore, this research is expected to provide a solution to overcome the shortcomings of mosque tourism destinations in the tourism industry era.

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Lestari, Oktaria, and Hudaidah Hudaidah. "Potensi wisata religi makam Ki Marogan sebagai upaya pelestarian kearifan lokal di kota Palembang." Satwika : Kajian Ilmu Budaya dan Perubahan Sosial 7, no. 1 (April 13, 2023): 167–76. http://dx.doi.org/10.22219/satwika.v7i1.25265.

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Wisata religi merupakan salah satu jenis wisata yang berhubungan dengan aspek-aspek keagamaan. Kegiatan wisata ke tempat keagamaan memiliki makna tertentu bagi umat beragama. Salah satu destinasi wisata religi di Kota Palembang terdapat di Komplek Pemakaman Ki Marogan. Penelitian ini bertujuan untuk mengetahui potensi wisata religi makam Ki Marogan sebagai upaya untuk melestarikan kearifan lokal di Kota Palembang. penelitian ini merupakan penelitian kualitatif dengan pendekatan deskriptif yang bertujuan untuk mendeskripsikan berbagai fakta secara akurat dan sistematis. Jenis data pada penelitian ini menggunakan data primer dan data skunder. Teknik pengumpulan data melalui wawancara yang mandalam dan observasi langsung ke makam Ki Marogan, sedangkan sumber data sekunder melalui penelusuran literatur dari buku, jurnal, dan laporan penelitian terkait informasi makam Ki Marogan. Berdasarkan dari observasi lapangan bahwa Komplek Pemakaman Ki Marogan memiliki daya tarik tersendiri sebagai wisata religi yang ada di Kota Palembang. Salah satunya terdapat masjid Ki Marogan yang merupakan masjid tertua di Kota Palembang dan memiliki arsitektur yang dipengaruhi oleh kebudayaan Cina, India, dan Arab. Religious tourism is a type of tourism related to religious aspects. Tourist activities to religious places have a certain meaning for religious people. One of the religious tourism destinations in Palembang City is in the Ki Marogan Cemetery Complex. This research aimed to determine the potential of religious tourism of Ki Marogan's tomb as an effort to preserve local wisdom in Palembang City. The method used was a descriptive qualitative research method with the aim of describing various facts accurately and systematically. The type of data in this study was carried out using primary data and secondary data. As for data collection techniques through deep interviews and direct observation to Ki Marogan's tomb, while the secondary data source was through literature search from books, journals, and research reports related to Ki Marogan's tomb information. This research discussed the existence of Ki Marogan tomb, religious tourism in the Ki Marogan Cemetery Complex, and the values of local wisdom of Ki Marogan tomb. Based on field observations, the Ki Marogan Cemetery Complex has its own charm as a religious tour in the city of Palembang. One of them is the Ki Marogan mosque which is the oldest mosque in Palembang City and has architecture influenced by Chinese, Indian and Arabic culture.

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Sumboro, Heru Dwi Ari. "PERENCANAAN PENGEMBANGAN SITUS MAKAM LA MOHANG DAENG MANGKONA DI SAMARINDA DENGAN PENEKANAN ARSITEKTUR METAFORA." Jurnal Totem : Architecture, Environment, Region and Local Wisdom 2, no. 2 (October 31, 2021): 131. http://dx.doi.org/10.31293/ttm.v2i2.5802.

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Samarinda City has a variety of cultures, tourist attractions and historical places, one of which is the Tomb of La Mohang Daeng Mangkona which is one of the historical places in Samarinda City which has been recognized as a National Cultural Heritage. From several survey results, it was found that the condition of the Tomb of La Mohang Daeng Mangkona itself was not widely known by the public and did not seem optimal. Planning for the Development of the Tomb of La Mohang Daeng Mangkona in Samarinda aims to preserve the historical heritage of the Tomb of La Mohang Daeng Mangkona with an emphasis on Metaphor Architecture, which is a concept where the design has the same conceptual value with its visual objects. The conservation efforts are supported by complete infrastructure such as museums, places of pilgrimage, libraries, pavilions, souvenir kiosks, food courts, parking areas and other supporting facilities. It is hoped that the planning for the development of the grave site will increase the potential for visits to the city of Samarinda which is also connected to the history of the old Sirathal Mustaqiem mosque and Kampung Tenun, which can facilitate visitors who come according to their needs.

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Marwoto, Marwoto, Sugiono Soetomo, Bambang Setioko, and Mussadun Mussadun. "Comparison Study of Spiritual Space in the Tomb of King Demak and the Tomb of Wali Sunan Kalijaga." Journal of Social Sciences Research, no. 512 (December 2, 2019): 1691–99. http://dx.doi.org/10.32861/jssr.512.1691.1699.

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Spatial planning can be formed and developed in the dynamics of human life that grows based on the cultural and historical aspects of a city. The emergence of the concept of space and religious traditions in a city with historical value is one of them in the city of Demak. Demak City is one of the religious cities that has a new lifestyle for the Muslim community that has developed and has an identity as a religious community. The predicate of the city of Wali gives instructions that are relevant to the life of the people in the city of Demak. To what extent is the concept of forming spiritual space developing in the current Demak city? Broadly speaking, this will be the topic of writing about searching for symbols of space based on the phenomenon of community life in the city of Demak. Through qualitative methods as an option in this study to get a picture of understanding the concept of space and structuralism approach, information can be conveyed about the meaning of the concept of space and religious traditions. Research results in the form of the concept of spiritual space can be identified through the ritual activities of the majority of people in the area of the tomb of Sunan Kalijaga in Kadilangu Demak higher than the tombs of the Kings of Demak around the Great Mosque of Demak.

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الحداد, عبد الله عبد السلام. "الأخطاء الكتابية علا الكتابات الشاهدية في اليمن." Abgadiyat 3, no. 1 (November 25, 2008): ٧٨—١٠٣. http://dx.doi.org/10.1163/22138609-00301014.

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Sadah is located in the western north of San' a, the capital of Yemen, and is considered to be the country's first city as regards number of tomb stones scattered in the northern Cemetery known as El 'Arar and in its Southern Cemetery known as El Qaredeen. These 2 Cemeteries contain thousands of tombstones. In addition, there are some 60 tombstones inside Al-Emam Al-Hady Mosque. This research studies 85 tombstones of Sadah Cemetery and Al Emam Al Hady Mosque. Many previous studies have been concerned more about the context, type of calligraphies and its decorative styl es , names and titles of the deceased, its Quranic verses and religious sentences. However, none of those studies were concerned with the grammatical mistakes in the inscription of these tombstones.

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Rachmadhani, Arnis. "ROLE OF WALI, ANCIENT MOSQUE AND SACRED TOMB IN ISLAM SPREADING DYNAMICS IN CIKAKAK." IBDA 14, no. 2 (June 20, 2016): 225–40. http://dx.doi.org/10.24090/ibda.v14i2.2016pp.225-240.

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Hakim, Ahmad Firman, and Taharuddin Taharuddin. "Analisis Pemetaan Perseptual Dan Preferensi Kunjungan Wisata Religi Kota Banjarmasin Di Masa Pandemi Covid-19." Jurnal Bisnis dan Pembangunan 12, no. 2 (December 6, 2023): 1. http://dx.doi.org/10.20527/jbp.v12i2.17970.

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Analysis of Perceptual Mapping and References to Religious Tourism Visits in Banjarmasin City during the Covid19 Pandemic (Study on Tourists in Banjarmasin City). Supervised by Taharuddin. This study aims to identify and explain perceptual mapping, visit preferences, predictions of destination religious destinations in Banjarmasin City with perceptual mapping analysis and tourist visit preferences. This research is quantitative research using SPSS for Windows version 26 with Multidimensional scaling analysis method. The sample in this study used the Matchin & Campbell formula with a sample of 150 respondents. The analytical tools used are descriptive analysis, perceptual mapping analysis and thrustone case analysis. Based on the results of the analysis carried out, the results show that the destinations of the Sabilal Muhtadin Grand Mosque, Jami Mosque, and Habib Basirih Tomb which will be crowded Keywords: Perceptual Mapping, Visit Reference, Tourism and Religion

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Rogers, S. O., and Z. Kaya. "DNA From Ancient Cedar Wood From King Midas’ Tomb, Turkey, and Al-Aksa Mosque, Israel." Silvae Genetica 55, no. 1-6 (December 1, 2006): 54–62. http://dx.doi.org/10.1515/sg-2006-0009.

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Abstract Ancient Taurus cedar (Cedrus libani A. Rich) wood samples from the Tumulus of King Midas at the Gordion archaeological site (about 2700 years old), near Ankara, Turkey, and from the Al-Aksa Mosque (about 1500 to 1900 years old), Jerusalem, Israel, were characterized by studying the sequences of ribosomal DNA (rDNA) internal transcribed spacers (ITS1 and ITS2). After extraction of the DNA, the ITS regions were amplified utilizing the polymerase chain reaction, followed by sequencing, BLAST searches for similar sequences, and phylogenetic analyses. Fifty-six sequences were obtained. In BLAST searches of existing sequence databases, most were closest to those from humans and fungi. However, two sequences exhibited similarities with conifer ITS sequences. One was an ITS1 region from the Gordion wood specimen, and the other one was an ITS2 region from the Al-Aksa wood specimen. Phylogenetic analyses indicated that both were closest to Taurus cedar (C. libani, also known as Lebanon cedar) ITS sequences from three recent samples of Taurus cedar from two sites in Turkey. However, they exhibited many differences from the recent C. libani rDNA ITS sequences from Turkey, probably due to degradation of the DNA in the ancient samples. The implications of the results on future studies are discussed.

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Saefullah, Asep. "Masjid Kasunyatan Banten: Tinjauan Sejarah dan Arsitektur." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 127–58. http://dx.doi.org/10.31291/jlk.v16i1.486.

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Kasunyatan Mosque is one of the historic ancient mosques in Banten. Its existence is less popular than Masjid Agung (the Great Mosque) of Banten in Banten Lama, although both are one of the religious tourism destinations for Indonesian people. At the time of the Sultan (Shaykh) Maulana Yusuf, the second Sultan of the Sultanate of Banten, ruled between 1570-1780 AD, Kasunyatan Mosque is well known as a center of religious and scientific activities other than the Keraton Surosowan and Banten Lama. Across this mosque there is the Tomb of Sultan (Shaykh) Maulana Yusuf which is crowded by the public. This research paper endeavors to describe of how Kasunyatan Mosque in Banten as one of historic places of worship. The research uses historical and architectural approach in understanding and analysing data. Based on this research, it is understood that the Kasunyatan Mosque shows its ancient features in its rectangular shape, solid or massive foundations, thick walls, short mihrab, and pulpits and the Friday sermons in the form of a double-edged sword. Although it has renovated and improved, but the original structure remains visible and its authenticity is maintained. On the southwest side there is also a massive tower, as one of the hallmarks of ancient tower buildings. One of the legacies that is still passed by the present generation is in case of educative and religious function of the mosque itself as a center of religious teaching and learning in which the Madrasah Diniyah (religious School) and regular religious study (majlis taklim) is built and being carried out up to now, besides enabling for other religious activities and ceremonies such as regular religious teaching, the commemoration of Islamic Memorial Days such as Mawlid an-Nabi (Celebrating Prophet Muhammad's Birthday), Isra Mi’raj, Orphans Benefit, and also the haul of Shaykh Maulana Yusuf.Keywords: Kasunyatan, Ancient Mosque, Banten, Maulana Yusuf, Architecture, historical and architectural perspective Masjid Kasunyatan merupakan salah satu masjid kuno bersejarah di Banten. Keberadaannya kurang popular dibandingkan dengan Masjid Agung Banten di Banten Lama, meskipun dua-duanya merupakan salah satu tujuan wisata religi bagi sebagian masyarakan Indonesia. Pada masa Sultan (Syekh) Maulana Yusuf, sultan kedua dari Kesultanan Banten, berkuasa antara 1570-1780 M., Masjid Kasunyatan dikenal sebagai pusat kegiatan keagamaan dan keilmuan selain di sekitar Keraton Surosowan dan Banten Lama. Di seberang masjid ini terdapat Makan Sultan (Syekh) Maulana Yusuf tersebut yang ramai diziarahi masyarakat. Berdasarkan penelusuran, Masjid Kasunyatan memperlihatkan ciri-ciri kekunoannya pada bentuknya yang segi empat, fondasi padat atau massif, dinding tebal, mihrab pendek, dan mimbar serta tongkat khotib Jum'at berupa pedang bermata dua. Meskipun telah mengalami perbaikan, tetapi struktur aslinya tetap terlihat dan keasliannya dipertahankan. Di sisi sebelah barat daya terdapat juga menara yang massif, sebagai salah satu ciri bangunan menara kuno. Salah satu peninggalannya yang tetap diteruskan oleh generasi sekarang adalah dalam hal pemeranan fungsi pendidikan dan keagamaan, dimana Madrasah Diniyah dan pengajian rutin dibangun dan diselenggarakan, selain untuk pelaksanaan berbagai acara kegiatan keagamaan seperti peringatan hari-hari besar keagamaan, seperti Maulid Nabi Muhammad Saw., Isra Mikraj, Santunan Anak Yatim, dan juga acara haul Syekh Maulana Yusuf.Kata Kunci: Kasunyatan, Masjid Kuno, Banten, Maulana Yusuf, Arsitektur

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Saefullah, Asep. "Masjid Kasunyatan Banten: Tinjauan Sejarah dan Arsitektur." Jurnal Lektur Keagamaan 16, no. 1 (June 30, 2018): 127–58. http://dx.doi.org/10.31291/jlka.v16i1.486.

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Kasunyatan Mosque is one of the historic ancient mosques in Banten. Its existence is less popular than Masjid Agung (the Great Mosque) of Banten in Banten Lama, although both are one of the religious tourism destinations for Indonesian people. At the time of the Sultan (Shaykh) Maulana Yusuf, the second Sultan of the Sultanate of Banten, ruled between 1570-1780 AD, Kasunyatan Mosque is well known as a center of religious and scientific activities other than the Keraton Surosowan and Banten Lama. Across this mosque there is the Tomb of Sultan (Shaykh) Maulana Yusuf which is crowded by the public. This research paper endeavors to describe of how Kasunyatan Mosque in Banten as one of historic places of worship. The research uses historical and architectural approach in understanding and analysing data. Based on this research, it is understood that the Kasunyatan Mosque shows its ancient features in its rectangular shape, solid or massive foundations, thick walls, short mihrab, and pulpits and the Friday sermons in the form of a double-edged sword. Although it has renovated and improved, but the original structure remains visible and its authenticity is maintained. On the southwest side there is also a massive tower, as one of the hallmarks of ancient tower buildings. One of the legacies that is still passed by the present generation is in caseÂ of educative and religious functionÂ of the mosque itself as a center of religious teaching and learning in which the Madrasah DiniyahÂ (religious School) and regular religious study (majlis taklim) is built and being carried out up to now, besides enabling for other religious activities and ceremonies such as regular religious teaching, the commemoration of Islamic Memorial Days such as Mawlid an-Nabi (Celebrating Prophet Muhammad's Birthday), Isra Miâ€™raj, Orphans Benefit, and also the haul of Shaykh Maulana Yusuf.Keywords: Kasunyatan, Ancient Mosque, Banten, Maulana Yusuf, Architecture, historical and architectural perspective Â Masjid Kasunyatan merupakan salah satu masjid kuno bersejarah di Banten. Keberadaannya kurang popular dibandingkan dengan Masjid Agung Banten di Banten Lama, meskipun dua-duanya merupakan salah satu tujuan wisata religi bagi sebagian masyarakan Indonesia. Pada masa Sultan (Syekh) Maulana Yusuf, sultan kedua dari Kesultanan Banten, berkuasa antara 1570-1780 M., Masjid Kasunyatan dikenal sebagai pusat kegiatan keagamaan dan keilmuan selain di sekitar Keraton Surosowan dan Banten Lama. Di seberang masjid ini terdapat Makan Sultan (Syekh) Maulana Yusuf tersebut yang ramai diziarahi masyarakat. Berdasarkan penelusuran, Masjid Kasunyatan memperlihatkan ciri-ciri kekunoannya pada bentuknya yang segi empat, fondasi padat atau massif, dinding tebal, mihrab pendek, dan mimbar serta tongkat khotib Jum'at berupa pedang bermata dua. Meskipun telah mengalami perbaikan, tetapi struktur aslinya tetap terlihat dan keasliannya dipertahankan. Di sisi sebelah barat daya terdapat juga menara yang massif, sebagai salah satu ciri bangunan menara kuno. Salah satu peninggalannya yang tetap diteruskan oleh generasi sekarang adalah dalam hal pemeranan fungsi pendidikan dan keagamaan, dimana Madrasah Diniyah dan pengajian rutin dibangun dan diselenggarakan, selain untuk pelaksanaan berbagai acara kegiatan keagamaan seperti peringatan hari-hari besar keagamaan, seperti Maulid Nabi Muhammad Saw., Isra Mikraj, Santunan Anak Yatim, dan juga acara haul Syekh Maulana Yusuf.Kata Kunci: Kasunyatan, Masjid Kuno, Banten, Maulana Yusuf, Arsitektur

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Muani, Muani, Ahmad Afandi, Putri Maya Masyitah, Dian Eka Mayasari, Ilmiawan Mubin, and Zainudin Zaenudin. "EDUKASI MASYARAKAT DAN PELESTARIAN PENINGGALAN SEJARAH DI DESA REMBITAN KECAMATAN PUJUT KABUPATEN LOMBOK TENGAH." Journal of Community Empowerment 2, no. 2 (December 31, 2023): 92. http://dx.doi.org/10.31764/joce.v2i2.19308.

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ABSTRAK Edukasi dan pelestarian peninggalan sejarah kepada mahasiswa pendidikan sejarah berkerjasama dengan masyarakata setempat mengenalkan tempat bersejarah dan mengadakan pembugaran makam Nyatok. Bertujuan untuk memberikan wawasan pengetahuan tetang peninggalan sejarah dan sosialisasi kepada masyarakat untuk melestarikan peninggalan bersejarah yang ada di Desa Rembitan. Metode yang digunakan adalah mengenalkan tempat peniggalan sejarah dan bergotong royong bersama masyarakat melestarikan peninggalan sejarah seperti, Cakar budaya Masjid Kuno Rembitan, Rumah asli suku sasak Dusun Sade dan Makam Wali Nyatoq. Hasil dari kegiatan edukasi dan pelestarian tempat peningalan sejarah bahwa mahasiswa antusias dalam mengikuti kegiatan edukasi dan pelestarian tempat peninggalan sejarah dan masyarakat juga antusias berkerjasama mengenalkan dan melestarikan tempat bersejarah di desa Rembitan. Kata kunci: Edukasi Masyarakat; Peningalan Sejarah; Lombok Tengah. ABSTRACT The aim of this project is to educate history students on the importance of preserving historical heritage in collaboration with local communities. This includes introducing historical places and restoring the Nyatok tomb. The project seeks to provide insight into historical relics and promote socialization within the community to encourage of historical artifacts in Rembitan Village. The method used is to identify historical heritage sites and collaborate with the community to preserve them. Examples of such sites include the Rembitan Ancient Mosque, the traditional house of the Sasak tribe in Sade Hamlet, and the Tomb of Wali Nyatoq. The educational activities and preservation of historical heritage sites have resulted in enthusiastic participation from students and cooperationThe aim of this project is to educate history students on the importance of preserving historical heritage in collaboration with local communities. This includes introducing historical places and restoring the Nyatok tomb. The project seeks to provide insight into historical relics and promote socialization within the community to encourage the preservation of historical artifacts in Rembitan Village. The method used is to identify historical heritage sites and collaborate with the community to preserve them. Examples of such sites include the Rembitan Ancient Mosque, the traditional house of the Sasak tribe in Sade Hamlet, and the Tomb of Wali Nyatoq. The educational activities and preservation of historical heritage sites have resulted in enthusiastic participation from students and cooperation from the community to introduce and maintain historical places in Rembitan village. From the community to introduce and maintain historical places in Rembitan village. Keywords: Community Education; Historical Remembrance; Central Lombok.

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Rosyid, Moh. "MAKNA BUBUR SURA DALAM TRADISI BUKA LUWUR MAKAM SUNAN KUDUS PRESPEKTIF BUDAYA." Sosial Budaya 17, no. 1 (June 3, 2020): 73. http://dx.doi.org/10.24014/sb.v17i1.9535.

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This article describes the tradition of buka luwur which is a cloth that protects the tomb of Sunan Kudus which is commemorated by replacing the new flexural tradition in the Buka Luwur tradition every year. The tradition is carried out by the Foundation Board of the Mosque, the Tomb, and Menara Sunan Kudus in Central Java with the people of Kauman Village, Kota District, Kudus every month Muharam/Sura. The purpose of writing this article is to explore the symbolic meaning of Bubur Sura, which is located in the complex of the Tomb of Sunan Kudus, behind the Masjid al-Aqsa Menara Kudus. This research data were obtained by interview, participatory observation, and literature review. Data collection was analyzed using a qualitative descriptive approach. The tradition of open flexible has a characteristic that is the distribution of Asura porridge, nasi jangkrik, Islamic art attractions that are displayed to the public, and the replacement of old luwur with the new one. The meaning Bubur Sura to reference UU Nomor 5 Tahun 2017 tentang cultural progresiive, bubur sura tradition have mean tolerance, diversity, locality, between regions, partisipative, the benefits, sustainability, expretion freedom, coherent, equality, and mutual cooperation. Preserved tradition expressed to pray and care for ancestors, Sunan Kudus.

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Akkach, Samer. "The Eye of Reflection: Al-Nabulusi’s Spatial Interpretation of Ibn ʿArabi’s Tomb." Muqarnas Online 32, no. 1 (August 27, 2015): 79–95. http://dx.doi.org/10.1163/22118993-00321p06.

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Upon his takeover of Damascus in 1516, Sultan Salim hurriedly commissioned the building of a religious complex over the grave of the celebrated thirteenth-century Andalusian Sufi master Ibn ʿArabi, an act that was and still is shrouded with mystery and intrigue. The complex was constructed on a steep site at three levels, comprising a mosque, a tomb chamber, and an external garden. For 160 years following its construction, the building itself played no role in the intensifying debates over Ibn ʿArabi’s controversial, yet influential, teachings. In 1678, however, ʿAbd al-Ghani al-Nabulusi, a passionate follower and defender of Ibn ʿArabi, incorporated for the first time the architecture of the tomb in his multifaceted polemics. In a treatise titled Al-Sirr al-mukhtabī fī ḍarīḥ ibn al-ʿArabī, al-Nabulusi presented a sophisticated spatial interpretation of this rather humble building—its setting, design, and spatial layout—based on complex visual hermeneutics, according to which visible and invisible reality interplayed to construct a unique understanding of the tomb’s spatiality. This essay examines the sophisticated visual strategy with which al-Nabulusi interpreted the building to reveal its concealed mystery.

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Kadrić, Adnan, and Hatice Oruç. "Contribution to the Study of the Religious, Cultural and Intellectual Identity of the Grand Vizier Soqollu Mehmed Pasha." Prilozi za orijentalnu filologiju, no. 69 (January 18, 2021): 327–74. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.327.

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The paper presents the vaqfiye of Soqollu Mehmed Pasha son of Gamal al-Din Sinan Beg, with a description of the books donated by the Grand Vizier for learning and education in his mosque at Azaplar Qapısı, in the Tomb of Soqollu in Eyup Sultan, the mosque in Luleburgaz, in the Fethiye madrasa in Istanbul, his haniqah and madrasa in Luleburgaz. The books were described in detail, and the vaqfiya itself was written by following the method of registration and catalog description of books typical for several vaqfiyas of notable persons in the Ottoman society of the mid-16th century. After the presentation of the books described in the waqfiya of Soqollu Mehmed Pasha, the paper is also dealing with the cultural aspect of the document itself. Just as the study and description of donated books in Mehmed Pasha’s madrasas and haniqahs are notable for studying the history of books, libraries, and science in the Ottoman education system in his time, they are also meaningful for understanding the character, spiritual and intellectual habitus of the man who donated books for the common good.

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Anisa, A., and F. Lissimia. "The impact of historic building toward regional sustainability: Case study Menara Kudus, Indonesia." IOP Conference Series: Earth and Environmental Science 878, no. 1 (October 1, 2021): 012011. http://dx.doi.org/10.1088/1755-1315/878/1/012011.

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Abstract Menara Kudus area marks the beginning of Kudus City, Central Java, Indonesia. The area is famous for its many historic buildings, including Menara Kudus, Al Aqsa Mosque, the traditional Kudus house, and Sunan Kudus tomb complex. Menara Kudus area is an area visited by pilgrims and tourists. In addition, there are many “pesantren” in the surrounding area that make this area never look deserted. Economic development thrives around the area but doesn’t necessarily change physical setting. This study was designed to describe the impact of historic buildings in Menara Kudus area on the sustainability of the surrounding area. The method used in this research is qualitative interpretive descriptive, which analyzes field data using 3 aspects of sustainability which is economic, social and environmental fields. The analysis phase is carried out through 3 stages. The first stage is the explanation and description of historic buildings around the Holy Tower. The second stage, discuss and describe the economic, social, and environmental aspects around the Menara Kudus. The third stage, interpretation to see the impact toward surrounding area. The results of this study show there are significant influence between historic buildings and the sustainability of the area, especially on the economic aspect. Crowds of pilgrims and tourists visiting the Menara Kudus area make economic activity in the surrounding area flourish. Likewise, with the presence of “santri” from outside the Kudus area which is in the vicinity of Menara Kudus. The existence of a institution that manages the Mosque, the Tomb, and Menara Kudus and the Kudus Cultural Heritage Team makes this area neatly arranged so that it supports the sustainability of the region.

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Ghasemi, Leila, and Zohreh Tafazzoli. "Sanjīda Mosque of Qazvīn: Function and Date of Construction." Journal of Islamic Architecture 8, no. 1 (June 20, 2024): 172–83. http://dx.doi.org/10.18860/jia.v8i1.23419.

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There is a historic monument called the “Sanjīda Mosque” in the old Rah-Rey district in the city of Qazvin. However, the patron and date of its construction are unknown. Regarding the physical evidence in the building, as well as written evidence provided in the restoration reports and the works of some previous researchers on the resemblance of the building form to that of mausoleums, it is plausible that the original building served another purpose before it was modified to function as a mosque. There are various views regarding its original function. Some believe that the building was originally a fire temple later converted into a “mosque.” There is also a famous hearsay that the dome chamber of the Sanjīda building is the burial place of Hasan-i Sabbāh, the leader of the Nizārī Ismāʿīlī sect in Iran. Yet, some others believe that it contains the tomb of one of Imam Mūsā Kāẓim’s (the seventh Shi‘i Imam) descendants. Consequently, the building presents a certain degree of complexity and ambiguity. The areas of ambiguity include the original form and function of the building, the existence of associated urban features, and the cause and date of modifying its function. In this research, we attempted to examine various types of physical and historical evidence to propose and discuss several suppositions regarding the original function of the Sanjīda building. According to the explicit physical evidence, as well as written and contextual evidence, the detailed result suggests that the hypothesis proposing a mausoleum as the original function of the building is more plausible compared to others.

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Normalita, Aulia. "Nilai-nilai toleransi hasil akulturasi budaya pada masjid Mantingan Jepara." Satwika : Kajian Ilmu Budaya dan Perubahan Sosial 7, no. 1 (April 13, 2023): 133–42. http://dx.doi.org/10.22219/satwika.v7i1.24353.

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Masjid sebagai sentral kegiatan keagamaan umat Islam tidak hanya menyajikan keindahan hanya dari sisi Islam, melainkan umat di luar agama Islam turut serta mewarnai keindahan dari masjid Islam itu sendiri. Salah satunya terwujud pada bangunan masjid Mantingan di Jepara. Penelitian ini bertujuan untuk 1) menyelisik nilai-nilai toleransi dalam proses pembangunan masjid Mantingan, 2) mendeskripsikan akulturasi budaya pada Masjid Mantingan. Metode penelitian menggunakan deskriptif kualitatif, sumber data berupa dokumen dan informan. Teknik pengumpulan data berupa wawancara terbuka dengan juru kunci dari makam sekaligus pengurus masjid Mantingan dan observasi berupa pengamatan dan pencatatan. Teknik analisis data menggunakan model interaktif Miles dan Huberman. Hasil penelitian menunjukkan adanya nilai toleransi yang sejak dulu telah diimplementasikan Ratu Kalinyamat sebagai pelopor berdirinya masjid Mantingan dengan Tji Wie Gwan. Seorang arsitektur Cina sekaligus Ayah angkat dari Sultan Hadirin yang memadukan akulturasi budaya pada bangunan masjid berupa ornamen batu yang dipahat. Ornamen tersebut hasil dari kesenian Cina. Adapun akulturasi budaya terlihat pada bentuk bangunan masjid yang diadopsi dari rumah Jawa serta adanya gapura yang berasal dari kebudayaan Buda dan Islam. Nilai toleransi yang ditemui ada pada proses sejarah pembangunan masjid tersebut di antaranya adalah nilai menghargai, kerjasama, gotong royong, tolong menolong dan tidak adanya diskriminasi antara Islam, Jawa dan Cina maupun Buda. Adapun akulturasi budaya dimunculkan pada bangunan Masjid Mantingan berupa ornamen, Candi Bentar, penyangga, bedug maupun kentongan serta atap yang bersusun tiga. The mosque, as the center of religious activities of Muslims, not only presents beauty from the side of Islam, but people outside the Islamic religion participate in coloring the beauty of the Islamic mosque itself. One of them is manifested in the Mantingan mosque building in Jepara. This study aims to describe the values of tolerance in culture and acculturation found in the Mantingan mosque building in Jepara. The research method uses qualitative descriptive data sources in the form of documents and informants. Data collection techniques include open interviews with caretakers from the tomb and Mantingan mosque administrators and observational observations in the form of observation and recording. Data analysis techniques using Miles and Huberman's interactive model. The results showed the value of tolerance that Queen Kalimat had long implemented as the pioneer of establishing the Mantingan mosque with Tji Wie Gwan. A Chinese architect and adoptive father of Sultan Hadirin who combines cultural acculturation in mosque buildings in the form of carved stone ornaments. The ornaments are the result of Chinese art. Cultural acculturation can be seen in mosque buildings adopted from Javanese houses and gates derived from Buddhist and Islamic cultures. The value of tolerance found in the historical process of building the mosque includes respect, cooperation, mutual assistance, help, and the absence of discrimination between Islam, Java, China, and Buddhism. Cultural acculturation is raised in the Mantingan Mosque building in ornaments, Bentar Temple, supports, bedug and kentongan, and a three-tiered roof.

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Muthohar, Ahmad Mifdlol, Ari Setiawan, and Jamaluddin Junaedi. "The Role of Work Ethics in Moderating the Effect of Islamic Business Ethics on the Income of Traders Around Religious Tourism." INFERENSI: Jurnal Penelitian Sosial Keagamaan 16, no. 2 (March 1, 2023): 217–40. http://dx.doi.org/10.18326/infsl3.v16i2.217-240.

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This study aims to identify and analyze the factors that influence the income of traders with the work ethic as a moderating variable, a case study on religious tourism on the island of Java. Traders in the area of the Great Mosque of Demak were given questionnaires as part of the data collection process, the tomb of Sunan Kalijaga and the tomb of Raden Santri. The samples in this study were 40 respondents with a purposive sampling technique. The data were processed using the SPSS analysis tool version 16. The results showed that first, communication style, skills, length of business and business location, each partially, had no significant positive effect on trader income. Second, The income of traders is affected positively and significantly to some extent by business ethics.. Third, the work ethic variable is incapable to moderate the effect of communication style, skill, business length and business location partially on traders’ income. Fourth, the work ethic variable is able to moderate or strengthen the effect of Islamic business ethics on traders’ income.

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Sibel ÜNALAN, H. "Unknown Two Buildings Of The XIV Th Century In Mersin: Camili (Gökçeli) Village Central Mosque And Tomb." Journal of Turkish Studies Volume 7 Issue 4-II, no. 7 (2012): 3151–67. http://dx.doi.org/10.7827/turkishstudies.3751.

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Lambourn, Elizabeth. "“A collection of merits…”:1Architectural influnces in the Friday Mosque and Kazaruni Tomb Complex at Cambay, Gujarat." South Asian Studies 17, no. 1 (January 2001): 117–49. http://dx.doi.org/10.1080/02666030.2001.9628596.

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Kunhartati, Panca Bayu, Laily Nurlina, and Kuntoro Kuntoro. "Cultural Meaning of the Change of Jaro Rajab Tradition Complex Saka Tunggal Mosque Cikakak Village." Proceedings Series on Social Sciences & Humanities 12 (October 5, 2023): 521–28. http://dx.doi.org/10.30595/pssh.v12i.842.

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This research focuses on extracting data regarding the cultural meaning contained in traditional ceremonies in Cikakak Village, namely Change Jaro Rajab or Penjaroan. The research was conducted by collecting data through observation and interview techniques, and descriptive qualitative semantic cultural theory was used to examine the data. The cultural meaning of the jaro rajab dressing activity is illustrated in the offerings in the form of 7 young coconuts, Chicken gecok, Nasi Penggel, Terbangan, Pilgrimage and Tahlil traditions at the main tomb, and the presence of a locksmith. Change Jaro Rajab is one of the traditions that must be maintained in order for it to be introduced to future generations as a picture of grounded local wisdom and as a picture of people's lives who love their ancestors. This work is

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Journal articles on the topic 'Mosque of the Tomb'

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