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Journal articles on the topic 'Mosquée'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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1

Cressier, Patrice. "La grande mosquée d'Assodé." Journal des africanistes 59, no. 1 (1989): 133–62. http://dx.doi.org/10.3406/jafr.1989.2280.

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2

Kuczynski, Liliane. "Une mosquée en Martinique." Archives de sciences sociales des religions, no. 151 (September 1, 2010): 25–46. http://dx.doi.org/10.4000/assr.22307.

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3

Donnet, Claire. "Une mosquée pour exister." Archives de sciences sociales des religions, no. 162 (July 1, 2013): 219–34. http://dx.doi.org/10.4000/assr.25140.

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4

Adelkhah, Fariba. "Une République islamique sans mosquée." Revue des mondes musulmans et de la Méditerranée, no. 125 (July 2, 2009): 67–85. http://dx.doi.org/10.4000/remmm.6179.

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5

Lombard, Denys. "La Grande Mosquée de Banjarmasin." Archipel 30, no. 1 (1985): 57–66. http://dx.doi.org/10.3406/arch.1985.2241.

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6

Guillot, Claude. "La symbolique de la mosquée javanaise. A propos de la « Petite Mosquée » de Jatinom." Archipel 30, no. 1 (1985): 3–19. http://dx.doi.org/10.3406/arch.1985.2235.

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7

Traoré, N’gna. "Vers une gouvernance par la mosquée." Cahiers d'études africaines, no. 233 (March 14, 2019): 47–73. http://dx.doi.org/10.4000/etudesafricaines.25233.

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8

AUBE, Sandra. "La Mosquée bleue de Tabriz (1465)." Studia Iranica 37, no. 2 (December 31, 2008): 241–77. http://dx.doi.org/10.2143/si.37.2.2034317.

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9

Benabbou, Nourdin, Frédérique Donck, Elsa Marchal, Alejandra Sanchez-Vasquez, and Sara Tassi. "El Hikma, une mosquée en projet." CLARA N° 2, no. 1 (2014): 65. http://dx.doi.org/10.3917/clara.002.0065.

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Oumzil, Mohamed. "Al Khalil, une mosquée en extension." CLARA N° 2, no. 1 (2014): 75. http://dx.doi.org/10.3917/clara.002.0075.

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11

Banfi, Elisa. "Une mosque à Venise/Mestre: de la naissance conflictuelle d’un projet unilateral à un parcours de reconnaissance réciproque et d’intéraction." Chronos 18 (April 15, 2019): 151–68. http://dx.doi.org/10.31377/chr.v18i0.468.

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L'histoire de la mosquée de Venise-Mestre n'est pas l'histoire d'un projet avorté ni d'un projet suspendu, encore moins échoué ; c'est l'histoire du fort désir de construction d'une mosquée pour une communauté temporairement ghettoïsée et infériorisée par le milieu environnant. C'est l'histoire d'un processus d'émancipation culturelle qui a su transformer ses propres instances et ses propres modalités. À la priorité de construire une mosquée pour donner visibilité à sa propre présence et à sa propre identité s'est substituée, au terme d'un long et difficile parcours d'interaction avec les autres communautés religieuses présentes sur le territoire, la nécessité d'amorcer d'abord une tentative de sensibilisation de la population autochtone non musulmane.
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12

Haris, Tawalinuddin. "Inskripsi Ashabul Kahfi pada Mihrab Masjid Agung Surakarta." SUHUF 5, no. 1 (November 5, 2015): 97–115. http://dx.doi.org/10.22548/shf.v5i1.52.

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The Great Mosque of Surakarta is among the old mosques in Java that served as a royal mosque. The employees of the mosque were appointed by the Susunan of Surakarta and granted positions as courtiers. Since October 1, 1948, the management of the Great Mosque has been under the Ministry of Religious Affairs as stated in the Regulation of the Minister of Religious Affairs, dated on January 18, 1947 No. 3/1947 concerning the finanical resources of the Great Mosque. Above the Mosque’s mihrab there is found the relief of a tughra, crown, and a number of Arabic inscriptions, including the names of figures who remind us of the names of the sleepers in the story of the Cave Dwellers (Ashab al Kahfi).
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13

Bonnéric, Julie. "La lumière dans les grandes mosquées pré-mameloukes en Égypte et dans le Bilād al-Šām : gestion pratique, organisation spatio-temporelle et portée symbolique." Chronos 32 (September 29, 2018): 67–86. http://dx.doi.org/10.31377/chr.v32i0.112.

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L’exécution de la prière musulmane ne dépend pas d’un emplacement ou d’un édifice particulier, mais d’un état — la pureté rituelle — et d’une direction — celle de Jérusalem puis de la Kaaba. Rien ne définit donc, à l’origine, la forme d’un lieu de culte, ni celle d’une liturgie. Bien que la prière puisse être exécutée dans n’importe quel environnement, sa réalisation dans une mosquée est plus méritoire. La mosquée néanmoins, avant d’être un édifice, est un lieu de culte et de réunion de la communauté musulmane. Cet emplacement n’est pas nécessairement construit. L’espace doit simplement être orienté afin d’indiquer la direction de la prière. Dans certains contextes, la mosquée prend donc la forme d’un espace à ciel ouvert, un muṣallā, simplement indiqué par un mur dirigé vers la Kaaba
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14

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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15

Battegay, Alain. "Mosquée de Lyon : la construction d'un symbole." Hommes et Migrations 1186, no. 1 (1995): 26–30. http://dx.doi.org/10.3406/homig.1995.2433.

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16

Guillermou, Yves. "La mosquée dans l’école ou contre l’école ?" Journal des anthropologues, no. 100-101 (June 1, 2005): 117–38. http://dx.doi.org/10.4000/jda.1552.

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17

Kalus, Ludvik, and Claude Guillot. "La Jérusalem javanaise et sa mosquée al-Aqsâ. Texte de fondation de la mosquée de Kudus daté 956/1549." Archipel 63, no. 1 (2002): 27–56. http://dx.doi.org/10.3406/arch.2002.3695.

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18

Allès, Elisabeth. "La mosquée chinoise1 : support d’identités et de modernités2." Revue des mondes musulmans et de la Méditerranée, no. 125 (July 2, 2009): 111–21. http://dx.doi.org/10.4000/remmm.6211.

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19

Bonneff, Marcel. "La « Mosquée de pierre » (Masjid Sélo) de Yogyakarta." Archipel 30, no. 1 (1985): 31–38. http://dx.doi.org/10.3406/arch.1985.2237.

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20

Dumarçay, Jacques. "La mosquée de Kampung Laut (Kelantan) : étude architecturale." Archipel 44, no. 1 (1992): 115–22. http://dx.doi.org/10.3406/arch.1992.2854.

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21

Jégouzo, Anne, Thomas Romon, Martial Pauly, Axel Daussy, and Serge Dalle. "La mosquée de Tsingoni (Mayotte) Premières investigations archéologiques." Les Nouvelles de l'archéologie, no. 150 (April 17, 2018): 65–70. http://dx.doi.org/10.4000/nda.3883.

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22

Vigouroux, Élodie. "La Mosquée des Omeyyades de Damas après Tamerlan." Bulletin d’études orientales, no. 61 (December 1, 2012): 123–59. http://dx.doi.org/10.4000/beo.870.

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23

Njoto, Hélène. "À propos des origines de la mosquée javanaise." Bulletin de l'Ecole française d'Extrême-Orient 100, no. 1 (2014): 11–37. http://dx.doi.org/10.3406/befeo.2014.6166.

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24

Rāgib, Yusuf. "La Mosquée D'Al-Qarāfa Et Jonathan M. Bloom." Arabica 41, no. 3 (1994): 419–21. http://dx.doi.org/10.1163/157005894x00056.

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25

REGOURD, A. "Talismans et magie autour de la mosquée des Omeyyades." MIDEO 22 (January 1, 1995): 416–20. http://dx.doi.org/10.2143/mid.22.0.2003180.

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26

Angele, Sabine, and Patrice Cressier. "Velefique (Alméria): un exemple de mosquée rurale en al-Andalus." Mélanges de la Casa de Velázquez 26, no. 1 (1990): 113–30. http://dx.doi.org/10.3406/casa.1990.2562.

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27

Bogard, François. "Autour d’une mosaïque médiévale de la Grande Mosquée de Damas." Bulletin d’études orientales, no. 61 (December 1, 2012): 91–122. http://dx.doi.org/10.4000/beo.851.

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28

Grabar, Oleg. "La mosquée et le sanctuaire Sainteté des lieux en Islam." Revue de l'histoire des religions, no. 4 (October 1, 2005): 481–89. http://dx.doi.org/10.4000/rhr.4225.

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29

Hermann, Denis, and Omid Rezai. "Constitution enVaqfD'une “Mosquée Sanctuaire” Niʿmatullāhī à Téhéran à L'Époque Pahlavī." Iran 46, no. 1 (January 2008): 293–306. http://dx.doi.org/10.1080/05786967.2008.11864750.

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30

Sochimin, Sochimin. "PRAKTIK MANAJEMEN KEUANGAN MASJID BERBASIS PEMBERDAYAAN EKONOMI UMAT DI KOTA PURWOKERTO." Jurnal Penelitian Agama 17, no. 2 (December 30, 2016): 290–312. http://dx.doi.org/10.24090/jpa.v17i2.2016.pp290-312.

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Abstract: The mosque is one of the Muslims resources. Therefore, Muslims should utilize it optimally for their glory. Therefore, what Fatimatuzzahra mosque officials doing in the development of the mosque is a form of devotion to God and their efforts have already successfully used the mosque to be more productive and beneficial for the people. The results of the study, from 40 mosques sampled in this study, it appears that most of the mosques spent Rp 1.100.000, - s.d. Rp 2.500.000, -as many as 11 mosques, or 11%, while three mosques did not record average spending per month. Keywords: Mosque, Financial Management, Economic Empowerment.
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31

Ibda, Hamidulloh, and Ziaul Khaq. "THE STRATEGY OF PREVENTING RADICALISM THROUGH REINFORCEMENT OF THE MOSQUE TA’MIR MANAGEMENT BASED ON ASWAJA ANNAHDLIYAH." Khazanah: Jurnal Studi Islam dan Humaniora 17, no. 2 (December 27, 2019): 245. http://dx.doi.org/10.18592/khazanah.v17i2.3130.

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This article’s aim is to discuss the strategies of radicalism preventing in mosques through strengthening Aswaja Annahdliyah’s Islamic-based of mosque takmir management that is tolerant, moderate, and upholds the Islamic principle of Rahmatan Lil-alamin. This field research uses descriptive qualitative method. Data collection was obtained from interviews and observations. The results of the study mentioned that from 104 mosques in Kandangan Subdistrict, Temanggung Regency, only 96 mosques had been noted in the Nahdlatul Ulama Mosque Takmir Institute (LTM NU), while 8 other mosques had been not. After the research was carried out, four mosques were joined and had become members of the NU LTM and implemented the takmir management of the Aswaja Annahdliyah based mosque. There are seven strategies carried out, namely; (1) strengthening management of the ideals (management of the physical building of the mosque), imarah (management of the activities of the mosque), and riayah (management of mosque hygiene), (2) forming LTM NU at the sub-district and village level, (3) forming management of mosques takmir by involving all elements, (4) making syllabus/ curriculum for worship timetable, education and ritual activities, (5) giving tasks to takmir to maximize mosque functions, (6) strengthening administration management and symbolizing mosques, (7) strengthening social economic empowerment in mosques. The strategy of strengthening the takmir of mosques management has been aligned with Talcott Parsons’ structural functionalism theory with schemes adaptation, goal attainment, integration, and latency (AGIL). There are challenges and opportunities that faced. In the internal aspects, namely limited access to the city center, low human resources, and lack of comprehensive knowledge about the management of takmir of mosque External aspects, namely the existence of four mosques still controlled by radical Islamic groups, and often there are religious studies in mosques from radical groups.
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32

Grugeon, Elsa. "Les « fils de Jérusalem » au service de la mosquée al-Aqsa." Études arméniennes contemporaines, no. 9 (September 30, 2017): 189–213. http://dx.doi.org/10.4000/eac.1097.

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33

Brunel, Sylvie. "La mosquée et le palmier. Vingt-cinq années de développement... durable ?" Sciences Humaines N° 277, no. 1 (January 1, 2016): 4. http://dx.doi.org/10.3917/sh.277.0004.

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34

O’Miel, Julien, and Julien Talpin. "Espace et conflits dans la participation. Luttes symboliques et matérialité d’une controverse autour de la localisation d’une mosquée à Florence." Partie 1 — L’espace des luttes, no. 73 (June 1, 2015): 33–52. http://dx.doi.org/10.7202/1030950ar.

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L’article restitue les résultats d’une enquête portant sur un processus participatif relatif à la localisation d’une future mosquée à Florence, sujet particulièrement controversé en Italie. Ce dispositif est pensé comme un moyen de créer la légitimité suffisante à la construction du lieu de culte. Le débat s’annonçait conflictuel. Pourtant, en l’absence de projet précis de localisation du futur lieu de culte – qui aurait pu offrir des prises spatiales dans le débat –, la participation a surtout pris la forme d’une discussion culturelle sur la place de l’islam dans l’espace public italien. Si les consultantes ont tenté de raviver la controverse en sollicitant l’apport d’architectes pour proposer des lieux fictifs de localisation de la mosquée, cette respatialisation du débat n’a cependant pas suscité la controverse attendue entre l’ensemble des participants. C’est au sein du groupe des musulmans que celle-ci a émergé. Elle a surtout donné à voir les clivages territoriaux qui traversent les communautés musulmanes. Le dispositif n’a dès lors pas permis d’arrêter l’emplacement du lieu de culte, mais a paradoxalement contribué à renforcer la représentation des musulmans localement.
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Astrini, Wulan, E. B. Kurniawan, and M. Abdillah. "The Characteristics of Mosque Architecture Based on Public Preferences in Malang City." TATALOKA 22, no. 1 (January 31, 2020): 137–45. http://dx.doi.org/10.14710/tataloka.22.1.137-145.

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Mosque is an architectural work and public facility that serves as a worship place for Muslims. Mosque architectural elements include domes (roofs), mihrab, minaret, arch, and ornaments. Mosque architecture comprises of various elements, which adapt to the local culture where the mosque is located. As such, its presence also bears some impacts on the appearance of urban architecture. Malang city as one of the major cities in East Java has numerous rapidly developing mosque architectures, including Jami’ Great Mosque of Malang, Sabilillah Mosque, Nurul Muttaqin Mosque, Ahmad Yani Mosque, and Manarul Huda Mosque. The meaning of architectural work is also closely related to the perception of humans who observe it. The public preference for the architectural characteristics of mosques in Malang city is a manifestation of architectural work. Conjoined analysis is employed as method operative to analyze public preference. This study aims to find out the architectural characteristics of mosques in Malang city according to public preferences. The findings can serve as a recommendation for the development of mosque architectural designs in Malang city, especially those possessing locality values. The architectural characteristics of mosques in Malang city which are driven by the public preferences ranging from the highest to the lowest, which is why mosques generally have calligraphy ornaments, circular arch, pentagon-shaped minaret, Indo-Persian dome, and two-minaret design.
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36

Lestari, Retno Martanti Endah, Agung Fajar Ilmiyono, and Jalaludin Al Mahali. "EFFECT OF GOOD CORPORATE GOVERNANCE PRACTICES TOWARD THE MOSQUE ACCOUNTING APPLICATION SURVEY OF MOSQUE IN BOGOR." JHSS (JOURNAL OF HUMANITIES AND SOCIAL STUDIES) 3, no. 2 (November 4, 2019): 60–66. http://dx.doi.org/10.33751/jhss.v3i2.1457.

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This research was designed, one of which is to provide input to the Ministry of Religion and DKM in particular that mosque financial management must be transparent and accountable by applying the mosque accounting application in its implementation so that the targeted financial management of mosque governance can be easily achieved. In reality, as many as 30 mosques were selected in Bogor, that the effect of GCG application on the application of mosques in 30 selected mosques, which involved the principles of accountability, transparency, responsibility, independence and the principle of reasonableness had no influence on the process of applying the mosque application, this is certainly a lack of knowledge the mosque DKM how important is the implementation of good corporate governance. The purpose of this study is to determine the economic characteristics of the area in mosques in the Bogor area and whether the application of good corporate governance can affect the application of mosque accounting applications. This type of research is verification with an explanatory survey. Data collection method using a questionnaire. Data collection techniques from primary data and secondary data. Sampling using a purposive sampling method as many as 30 mosques in the Bogor Region. It can be concluded that the economic characteristics of the area at the 30th Mosque selected, still not evenly distributed, this can be seen from the different educational backgrounds of the DKM Mosque and the different area of the mosque and the results of the research data test application of good corporate governance has no influence on the application Mosque Accounting Application.
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37

Nurhadi, Nurhadi. "Concept Of The Mosque As An Education Means Faith And The End Of Children In The Modern Era." Nazhruna: Jurnal Pendidikan Islam 2, no. 2 (August 11, 2019): 190–208. http://dx.doi.org/10.31538/nzh.v2i2.333.

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In this Modern era, mosques are very grand and luxurious as a form of development of Islamic civilization. Not only for ubudiyah, the mosque is one of the non-formal educational facilities for the Islamic community. In order for the mosque to function properly in Islamic law. So it needs an applicative and simple theory, according to the author, so that mosques can become educational facilities for children, it needs to be arranged in a systematic and directed manner, namely: 1). Looking for prospective husband and wife at the mosque. 2). Ta'aruf at the mosque. 3). Marriage contract at the mosque. 4). Pregnancy Children always go to the mosque. 5). Born Son in Azankan like Azan at the Mosque. 6). Since toddlers and children always learn Koran at the mosque. 7). Since Children and Mumayiz always pray at the mosque. 8). After Baligh Teach Stay at the Mosque. 9). After Adult, look for a diligent soul mate to the mosque. If the nine points above are implemented, then mosques will naturally become a mecca for the education of Islamic children. So the purpose of education is to make insane kamil who are devoted and have moral character.
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38

Meidianto ; Indri Astrina, Muhammad Rifki. "COMPARISON OF MASSING AND SPACE CONFIGURATION ON THE SANG CIPTA RASA GREAT MOSQUE CIREBON AND THE KAUMAN GEDHE MOSQUE YOGYAKARTA." Riset Arsitektur (RISA) 4, no. 1 (January 13, 2020): 50–65. http://dx.doi.org/10.26593/risa.v4i1.3686.50-65.

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Abstract- The spread of Islam in Indonesia left cultural diversity due to acculturation, especially on Java. Among them are rituals or activities of ancient Javanese that are adapted and combined with Islamic culture. The local cultural activities or religious rituals certainly require space. A mosque is also a place for these activities with spaces in it that support their activities. These activities certainly influenced the spatial and massing configuration of mosques. Cirebon and Yogyakarta, which are the two Islamic kingdoms or Sultanates in Java, at that time certainly had the main mosque as a means of worship and a means of spreading religion, the mosque was the Sang Cipta Rasa Great Mosque in Cirebon and the Kauman Great Mosque in Yogyakarta. The two mosques have different locations, it’s interesting to study because of course, these two regions have different cultures. The purpose of the study was to look for differences and similarities in spatial and mass based on the activities of the Sang Cipta Rasa Great Mosque and the Kauman Gedhe Mosque. The research uses the descriptive method with a qualitative approach by describing the spatial and mass conditions of the two mosques and comparing them with spatial and mass theory based on their activities to find out the differences. The data of the two mosques were collected by means of field observations and literature studies. Data are grouped into two parts, namely the arrangement of the masses in the scope of the surrounding environment, and the layout and mass in the scope of the site of the two mosques. Analysis of activities and culture in both mosques is associated with spatial and mass theories, and also their space needs which then compares the spatial layout and mass of the two mosques. Through this study it was found that there are differences in the mass of the two mosques where the Sang Cipta Rasa Great Mosque located on the coast has an orientation towards the Qibla according to Islamic teachings and the Kauman Great Mosque in the Javanese interior oriented towards the sunset or west following the concept of cosmology Java used by the palace. In addition, Yogyakarta's local cultural rituals are carried out in the Gedhe Kauman Mosque complex which affects the mass management while in Cirebon, local cultural rituals are carried out in the Kasepuhan Palace complex or the square. There is no significant difference in the spatial layout of the needs of Islamic ritual activities, but only at the Gedhe Kauman Mosque, there are clear restrictions between prayer rooms and purification in men and women where there is a western or prayer room in the mosque and the space is not at the Sang Cipta Rasa Great Mosque. Key Words: Islam, religious activity, cultural activity, mosque, architecture, space ordering, massing configuration.
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39

Torrekens, Corinne. "L’espace de la mosquée à Bruxelles : nouveaux liens sociaux et investissement politique." Revue des mondes musulmans et de la Méditerranée, no. 125 (July 2, 2009): 143–58. http://dx.doi.org/10.4000/remmm.6228.

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40

Mermier, Franck. "La mosquée Muhammad al-Amîn à Beyrouth : mausolée involontaire de Rafic Hariri1." Revue des mondes musulmans et de la Méditerranée, no. 125 (July 2, 2009): 177–96. http://dx.doi.org/10.4000/remmm.6241.

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41

Metalsi, Mohamed. "La Grande Mosquée de la Médina de Tanger : lecture d'un espace architectural." Horizons Maghrébins - Le droit à la mémoire 31, no. 1 (1996): 65–77. http://dx.doi.org/10.3406/horma.1996.1552.

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42

Laloum, Jean. "Cinéma et histoire. La mosquée de Paris et les Juifs sous l'Occupation." Archives Juives 45, no. 1 (2012): 116. http://dx.doi.org/10.3917/aj.451.0116.

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43

Bergeaud-Blackler, Florence. "La gestion coloniale de l'islam à Bordeaux. Enquête sur une mosquée oubliée." Hommes et Migrations 1228, no. 1 (2000): 29–43. http://dx.doi.org/10.3406/homig.2000.3596.

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44

Duthu, Françoise. "Le maire et la mosquée. Islam et laïcité en Île de France." L'Année du Maghreb, no. V (November 1, 2009): 439–60. http://dx.doi.org/10.4000/anneemaghreb.634.

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45

BABAJANOV, B. "Datation de la mosquée Vâlida-ye 'Abd al-'Azîz Xân à Boukhara." Studia Iranica 28, no. 2 (September 1, 1999): 227–35. http://dx.doi.org/10.2143/si.28.2.2003909.

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46

Wafiroh, Ani. "ACCURATE THE DIRECTION OF QIBLA MOSQUE IN THE ISLAND OF A THOUSAND MOSQUES USING THEODOLITE." Al-IHKAM: Jurnal Hukum Keluarga Jurusan Ahwal al-Syakhshiyyah Fakultas Syariah IAIN Mataram 11, no. 1 (June 17, 2019): 41–52. http://dx.doi.org/10.20414/alihkam.v11i1.2117.

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Lombok Island is famous for its Thousand Islands mosque. This is because on the island of Lombok there are very many mosques, almost every neighborhood (RW) has a mosque and it is not uncommon to find 2 large mosques facing or next to each other. Of the many mosques on the island of Lombok, there are several mosque buildings facing west, and there are also facing west leading north. This shows the difference in Qibla direction, so the need for calculations and re-measurements.
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47

Ahmad, Anisah Bahyah Hj, and Wan Kamal Mujani. "AN EVALUATION OF THE EARLIEST THOUGHT AND PHILOSOPHY ON MOSQUES IN MALACCA." Humanities & Social Sciences Reviews 7, no. 4 (September 24, 2019): 538–41. http://dx.doi.org/10.18510/hssr.2019.7472.

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Purpose of the study: This study discusses architectural thought and philosophy that focus on traditional mosques in Melaka in the 18th century. Amongst the oldest and most famous mosques in Melaka are the Peringgit Mosque (1720 AD), Kampung Hulu Mosque (1728 AD), Tengkera Mosque (1728 AD) and Kampung Keling Mosque (1748 AD). Methodology: In this study, the qualitative methodology focusing on research was used where the analysis of documents and observations were conducted. Main Findings: The finding of this study revealed that the architectural philosophy shows human relationships with nature are based on the divine concept. The architectural features also illustrate the philosophy of human life and the beauty of the architecture illustrates the height or level of values in individuals. The beauty of the mosque is highlighted through the motifs in the mosque’s decorations which have no contradiction to Islamic values. Applications of this study: This study involved two historical mosques in Melaka, which are the Tengkera Mosque (1728 AD) and Kampung Hulu Mosque (1728 AD). Novelty/Originality of this study: These mosques have been directly influenced by the characteristics of Islamic, Chinese and Indian architecture; in the context of building structures, designs and decorations. This study showed that although the Islamic community was influenced by external elements, they were an open-minded community and willing to accept and adapt to such influence.
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Umar, Muhammad Zakaria, and Muhammad Arsyad. "Cultural adaptation in the form of a mosque roof in the South Konawe District of the Southeast Sulawesi Province." Masyarakat, Kebudayaan dan Politik 31, no. 2 (June 30, 2018): 155. http://dx.doi.org/10.20473/mkp.v31i22018.155-165.

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Although it is already embodied in Islamic culture, acculturation can still be traced to elements of the supporting cultures. When the religion of Islam entered into Indonesia, the original culture was not brought with them, so the previous culture was continued by Islam. When the mosque concept is embodied as a cultural product, there are various forms and various buildings involved in the mosque. Mosques located in the Middle East are different from mosques in Indonesia. The form of the roof overlaps with that taken from the roof of ancient mosques in Indonesia. The form of roof overlap at mosques in South Konawe District has been traced by the author. This study aims to identify and analyse what cultural elements affect the shape of the roof of the mosque and the form of acculturation of the cultures at the mosques in the District of South Konawe. This research was used a qualitative descriptive method. This research concluded that the architecture as part of the Hindu cultural system, Islamic mysticism, and Europe acculturate is displayed in the roof of the mosque in the District of South Konawe. The roof shape of the two-tiered or three-storey mosque (Hindu culture and the Islamic principles of Mysticism) and the roof covered with mustaks shaped like onions (European culture) was formed by the acculturation of the three cultures.
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Siskandar, Siskandar, and Ahmad Yani. "Optimalisasi Fungsi Masjid Untuk Keaktifan Mahasiswa." Alim | Journal of Islamic Education 2, no. 1 (January 13, 2020): 85–100. http://dx.doi.org/10.51275/alim.v2i1.171.

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This research aims to analyze the function of the Kemanggisan at-Taqwa Mosque and campus mosques in terms of Worship, Education, Missionary Endeavor, Economy, Social Community, Politics, Health, Technology, Islamic Brotherhood, and Cadreization. Other objectives are the optimization of the function of the Kemanggisan at-Taqwa Mosque and several campus mosques, the transformation of mosque programs towards student activities and discovering the concept of mosque programs that are relevant to student activities.The mosque that was made the object of observation was the at-Taqwa mosque of the West Jakarta Kemanggisan Tax Complex with the consideration that the mosque is a central mosque that cooperates with 116 mosques in West Jakarta and close to 5 universities, namely: Trisakti University, Tarumanagara University, Esa Unggul University, Bina Nusantara University, and Mercu Buana University. This research period lasts from January 2019 - August 2019.This research uses a qualitative approach which is a study that uses an approach to find a deepening of symptoms that have specific substance which in this case pertains to student activities in the mosque. These findings will be analyzed using existing theories.The results of the research analysis showed that the role of students in the prosperity of the at-Taqwa mosque showed a declining trend in terms of quantity and quality and some campus mosque programs were not optimal. The author found several concept programs for students to further optimize the function of the mosque in the fields of worship, education, missionary endeavor, economics, social, political, technology, health, Islamic brotherhood and regeneration
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Maftuhin, Arif. "Aksesibilitas Ibadah bagi Difabel: Studi atas Empat Masjid di Yogyakarta." INKLUSI 1, no. 2 (July 1, 2014): 249. http://dx.doi.org/10.14421/ijds.010207.

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This study was inspired by a project in the United States called “accessible congregation”, a project that promotes accessibility in the places of worshsip. While idea of “accessible congregation” is not less known in Indonesia, it is important to study how accessible are Indonesian mosques. Modifying what are considered to be more relevant indicators of accessibility for mosques in Indonesia, this researh studies four main mosques in Yogyakarta. This study found that most mosques are not acceessible and one mosque are less accessible, meaning that no mosque in Yogyakarta are fully accessible.1
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