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Journal articles on the topic 'Umayyad Architecture'
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Mahmoud MOHAMMAD AL-TAWALBEH, Fatima. "THE CULTURAL DIVERSITIES OF UMAYYAD ARCHITECTURE." Journal of Academic Social Sciences 65, no. 65 (January 1, 2018): 650–62. http://dx.doi.org/10.16992/asos.13435.
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Lic, Agnieszka. "Functions of spolia in Umayyad architecture." Art of the Orient 2, no. 1 (2013): 7–18. http://dx.doi.org/10.15804/aoto201301.
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Noor Hidayah. "Revolusi dan Kontinuitas:Membahas Warisan Budaya Bani Umayyah dalam Konteks Dunia Modern." Holistik Analisis Nexus 1, no. 6 (June 23, 2024): 223–31. http://dx.doi.org/10.62504/nexus672.
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The Umayyad dynasty which rule from 661 AD from 750 AD,stands as a pivotal period in early islamic history leaving a diverse and influential cultural legacy that persists into the modern era .This research aims to explore how to the cultural heritage of the umayyads remains relevant of the context modern world,particularly in the fields of art and architecture.The Umayyad dynasty is renowned for estabilishing a strong empire that encompassed vast territories from the Middle East to Andalusia in Spain.Calliph Abdul Malik ibn Marwan , a prominent figure of the time,introduced the Umayyad Dinar as the official currency and initiated the monumental project Dome of The Rock in Jerusalem,which continues to be one of the most significant symbols of Islamic architecture.Umayyad architeture reflects a blend of Roman, Persian , and newly introduced islamic elements.Their distinctive of domes, calligraphy,and intricate mosaics has deeply inspired modern artists and architect. This study explores how the cultural values from the past continue to inspire and shape contemporary works.By considering the global impact of Umayyad heritage, we can understand how continuity and evolution in human history occur through the development of art,architecture and values systems.Through this analysis, we highlight the importance of understanding how cultural values from the past can reinterpreted in different contexts to support the evolution of an inclusive and sustainable cultural future.
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Haddad, Naif Adel, Fatima Y. Jalboosh, Leen A. Fakhoury, and Romel Ghrayib. "URBAN AND RURAL UMAYYAD HOUSE ARCHITECTURE IN JORDAN: A COMPREHENSIVE TYPOLOGICAL ANALYSIS AT AL-HALLABAT." International Journal of Architectural Research: ArchNet-IJAR 10, no. 2 (July 29, 2016): 87. http://dx.doi.org/10.26687/archnet-ijar.v10i2.835.
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The Umayyad period represents one of the most prosperous periods in the history of Jordan. Most of the studies, however, have long been focused on palatial and luxurious architecture. In Jordan, few examples of Umayyad houses have survived in their entirety. However, the new discoveries at al-Hallabat rural houses allow an architectural enrichment of our knowledge for that period, even from a socio-economic point of view. In contrast with the better-known desert palaces that dominate the evidence for this period, they also assist in establishing the houses’ typological patterns. This paper attempts to present and discuss the main Umayyad urban and rural house architecture in Jordan, while addressing al-Hallabat Umayyad houses based on recent unpublished reports and preliminary results of excavations. It aims to present a comparative typological pattern analysis of al-Hallabat houses excavated at two phases (1979-1982, 2002-2006) with parallel examples from Bilad al-Sham. The paper defines three typological patterns; nucleus, courtyard, and complex houses. All have at least one courtyard. The study shows that there were continuity and parallelism in Bilad al-Sham between these types and those used at least in early Byzantine and early Islamic period, such as these at ar-Risha and Khirbet al-Askar in Jordan.
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Rosser-Owen, Mariam. "Andalusi Spolia in Medieval Morocco: “Architectural Politics, Political Architecture”." Medieval Encounters 20, no. 2 (March 27, 2014): 152–98. http://dx.doi.org/10.1163/15700674-12342164.
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Abstract Traditionally, art historians have viewed the art of medieval Morocco through the lens of Islamic Iberia, which is regarded as the culturally superior center and model for the region. However, more recent studies are beginning to show that, rather than Moroccan patrons and artisans passively absorbing an Andalusi model, the rulers of the Almoravid and Almohad regimes were adopting aspects of this model in very deliberate ways. These studies suggest that Andalusi works of art were part of a conscious appropriation of styles as well as material in a very physical sense, which were imbued by the Moroccan dynasties with a significance relating to the legitimacy of their rule. This paper focuses on the way in which Andalusi architectural and other, mainly marble, material was deployed in Moroccan architecture in the eleventh and twelfth centuries. Rather than reusing locally available material, this monumental (and extremely heavy) material was gathered in al-Andalus, at the ruined monuments of the Andalusi Umayyad caliphs, and transported over great distances to the imperial capitals at Fez and Marrakesh. Here this Umayyad spolia was deployed in key locations in the mosques and palaces constructed as the architectural manifestations of the Almoravids’ and Almohads’ new political power. Most frequently, this spolia consisted of marble capitals in the distinctive, dynastic style developed by the Andalusi caliphs for their palace at Madīnat al-Zaḥrāʾ. But together with other Andalusi imports, such as the magnificent minbars made in Córdoba for the Qarawiyyīn mosque and Almoravid mosque at Marrakesh, these physical symbols of al-Andalus in Morocco conveyed a clear message that the Almoravids and, later, the Almohads had taken up the mantle of rule in the Islamic West.
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Leal, Bea. "The Abbasid Mosaic Tradition and the Great Mosque of Damascus." Muqarnas Online 37, no. 1 (October 2, 2020): 29–62. http://dx.doi.org/10.1163/22118993-00371p03.
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Abstract Glass wall mosaic is a major feature of early Islamic architecture, surviving above all in the Umayyad monuments of the Dome of the Rock and the Great Mosque of Damascus. These grand mosaics inspired periodic revivals from the eleventh century onwards. The centuries between the Umayyad commissions and the first of the documented revivals, however, have been seen as a period of decline for the craft; the Abbasid dynasty that defeated the Umayyads in 750 has not traditionally been associated with the medium. This article reexamines the question, looking at textual and material evidence for Abbasid mosaic production. It argues that, in fact, there was a continuous mosaic tradition well into the ninth century, under the patronage of both caliphs and lower-ranking officials. The first part of the article considers written evidence for mosaics in Mecca and Medina. The second part looks in detail at a surviving example that, it will be argued, dates to the Abbasid period, on the Bayt al-Mal (Treasury) of the Great Mosque of Damascus. The concluding section discusses factors behind the general decline in mosaic production in the tenth century and the possibility of pockets of continuity.
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د. عبد الكريم مشعان حماد. "Islamic architecture in the Umayyad era Mosques as an example." Journal of the College of Basic Education 24, no. 102 (December 7, 2022): 689–700. http://dx.doi.org/10.35950/cbej.v24i102.6245.
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اهتم المسلمون كثيراً بعمارة المساجد وذلك نابع من كونهم رأوا النبي محمد صلى الله علية وسلم مهتماً بالمسجد وعمارته فكان أول خطواته التي قام بها هو بناء المسجد في الدولة الجديدة في المدينة، ولكن لعدم استقرار الدولة بسبب الفتن لم يكن التوجه في عمارة المساجد على أتمّه إلا في زمن الأمويين بسب الاستقرار الأمني وتأثرهم بالعمارة الرومانية في بلاد الشام. هذا البحث يسلط الضوء على فن العمارة الإسلامية ودور الأمويين في ازدهار هذا الفن.
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(Corresponding Author), Haithem F. al-Ratrout, Khaled F. Qamhieh, and Khalid El-Awaisi. "Constructing the Shape of the ‘Holy’: The Umayyad Conception of al-Masjid al-Aqṣā’s Identity." Journal of Al-Tamaddun 18, no. 1 (June 19, 2023): 265–90. http://dx.doi.org/10.22452/jat.vol18no1.21.
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The al-Aqsa Mosque, the holiest site of the Holy Land, underwent a major architectural transformation initiated by the Muslim Umayyad Caliph ‘Abd al-Malik ibn Marwān (r. 66-86 AH/ 685-705 CE). Through his comprehensive construction program, ‘Abd al-Malik established the architectural importance of the Sacred Rock and elevated it as one of the fundamental Islamic religious foci. The vision behind the mosque's design is filled with religious enthusiasm and serves as a powerful architectural manifestation of ‘Abd al-Malik's political manifesto rooted in religious expression. This study provides an analysis of the process of creating the general shape of the ‘Holy’ within the sacred architecture of the al-Aqsa Mosque and its reflection in the general image of Bayt al-Maqdis' skyline. The research employs an interdisciplinary approach, re-examining and re-evaluating the historical literature and connecting it to archaeological observations and architectural coordination relevant to the subject of the study. The findings of this research shed light on the design concept of the al-Aqsa Mosque and make a significant contribution to clarifying our understanding of the early Islamic architecture of the site.
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Khan, Sonia Nasir, and Iqra Ashraf. "The Architecture and Decoration Varieties of Khirbat al Mafjar." PERENNIAL JOURNAL OF HISTORY 1, no. 2 (December 31, 2020): 161–80. http://dx.doi.org/10.52700/pjh.v1i2.17.
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The 8th century desert palace Khirbat al Mafjar remains (in present day Jordan) is a matchless specimen of Umayyad luxurious lifestyle and their perception for art. The palace is amalgamation of variety of decoration type like carved and moulded stucco, stone relief and birds and figure sculpture and also frescos paintings. It is famous for its well-preserved floor mosaics. Although credited to caliph Hisham (r. AD 724– 743) but his successor and also his nephew named as Al Walid II probably built this palace (r. AD 743– 44) . However after five years Al-Walid’s died and, the palace was smashed due to an earthquake. This article discusses the building designed structure and the ornamentation and decoration varieties used in the architecture. Though this palace is famous for its mosaics but this paper covers its main parts of architecture and all types of varieties. It’s an explorative study collected from historical data, literature and excavation reports and in the end it concludes that this palace is unique not only for its varieties but also the symbolic meanings of elements in the decoration. These symbols have some logic or reason of representing in the palace that explains the power and authority of the owner. In other words not just depiction of luxurious lifestyle but the aesthetics and symbolic both designs are the parts of this Umayyad era building.
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Saputri, Itsnawati Nurrohmah. "Daulah Umayyah di Andalusia dan Hasil Budayanya (756-1031 M)." JUSPI (Jurnal Sejarah Peradaban Islam) 4, no. 2 (February 23, 2021): 149. http://dx.doi.org/10.30829/juspi.v4i2.8431.
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<p><em>This research describes the Islamic culture during the Umayyad Daula in Andalusia. The methods used in this research are historical methods and cultural anthropological approaches. The technique used in this research is literature study, the authors collect those related to the discussion that the author did. The results of the research conducted by the Umayyad Daula in Andalusia came to power from 756-1492 AH, with the first caliph Abdurrahman Ad-Dakhil and the last caliph Muhammad XI (Nashirihyah Granada). Initially the government was led by an Amir, then at the time of Abdurrahman III it changed to Caliph. The power of the Umayyad Daula in Andalusia has several cultures, including in the field of literature, the most famous of which is Ibn 'Abd Rabbihi (860-940 AD) from Cordova, Abdurrahman III's favorite poet. In the architecture of Ad-Dakhil founded the Great Mosque of Cordova. In the field of science, a popular figure who developed the science of Fiqh in Andalusia was the writer Abu Bakr Muhammad bin Marwan bin Zuhr (d. 1031).</em></p>
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Sibley, Magda, and Iain Jackson. "The architecture of Islamic public baths of North Africa and the Middle East: an analysis of their internal spatial configurations." Architectural Research Quarterly 16, no. 2 (June 2012): 155–70. http://dx.doi.org/10.1017/s1359135512000462.
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The hammams (or Islamic bath-houses), commonly known as ‘Turkish baths’, are one of the key urban facilities in Islamic cities. They evolved from the Roman and Byzantine public baths, as these were assimilated when the Umayyad dynasty conquered Byzantine territories in the Middle East between AD 661 and 750. Early hammams were built in the eighth century by the Umayyad rulers who established their capital in Damascus. The most famous ones are Qusayr Amra, in today's north-eastern desert of Jordan and Khirbat al Mafjar. The period following the rise of Islam witnessed a rapid development in the architecture of baths and the change from Roman to Islamic bathing habits. Public Roman baths consisted of very large establishments, the thermae, which comprised not only bathing facilities but also recreational ones such as libraries, gymnasiums, exercise grounds and gardens, tanning rooms, ball courts and concert halls. The balnea were the smaller privately or publicly owned Roman baths, located in greater number within the city.
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Mutar, Aamir Ali, and Muhammad Nuri Abbas. "Praise Among Epic Poets." Journal of AlMaarif University College 33, no. 4 (December 7, 2022): 167–76. http://dx.doi.org/10.51345/.v33i4.548.g306.
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Praise in ancient Arabic poetry was one of the important purposes; Because of his connection to tribal life, the poet defends his tribe and praises its knights, and here we will shed light on the poetry of praise of the epic poets, as praise flourished on their tongue in their poems and they recorded the most wonderful pictures of Arab tournaments and added to them from their actual status and mental accuracy, in this research I dealt with poetry Praise for the epic poets and touched on the most important characteristics of their poetry and how they left a great impact on this poetic purpose in the Umayyad era and how they were accepted by the Umayyad state, especially in the epic of Al-Akhtal and the epic of Ubaid Al-Ra’i.
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Sonia Nasir Khan and Iqra Ashraf. "The Architecture and Decoration Varieties of Khirbat al Mafjar." PERENNIAL JOURNAL OF HISTORY 1, no. 2 (December 30, 2020): 161–80. http://dx.doi.org/10.52700/pjh.v1i2.171.
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The 8th century desert palace Khirbat al Mafjar remains (in present day Jordan)is a matchless specimen of Umayyad luxurious lifestyle and their perception forart. The palace is amalgamation of variety of decoration type like carved andmoulded stucco, stone relief and birds and figure sculpture and also frescospaintings. It is famous for its well-preserved floor mosaics. Although credited tocaliph Hisham (r. AD 724– 743) but his successor and also his nephew named asAl Walid II probably built this palace (r. AD 743– 44) . However after five yearsAl-Walid’s died and, the palace was smashed due to an earthquake. This articlediscusses the building designed structure and the ornamentation and decorationvarieties used in the architecture. Though this palace is famous for its mosaicsbut this paper covers its main parts of architecture and all types of varieties. It’san explorative study collected from historical data, literature and excavationreports and in the end it concludes that this palace is unique not only for itsvarieties but also the symbolic meanings of elements in the decoration. Thesesymbols have some logic or reason of representing in the palace that explains thepower and authority of the owner. In other words not just depiction of luxuriouslifestyle but the aesthetics and symbolic both designs are the parts of thisUmayyad era building.Keywords: palace, architecture, decoration, varieties, aesthetic, symbolic.Introduction:Khibrat al- Mafjar also known as Hisham’s Palace is one of the most important culturalsymbols of early Islamic archaeology in Palestine. It was firstly excavated in 1930 by RobertHamilton who was member of British team and noted in 1873 in West. After Hamilton andBaramaki , Doanld Whitecomb and Hmadan Taha also worked on it. It is the case of earlyIslamic Umayyad architecture and its ruins spread in 60 hectares. These Mafjar ruins is alsothe last recorded remaining’s of the Byzantine and also Romans in Creswell (1932) views,while Hamilton (1959) and Baramiki (1948) believes it has Byzantine and Sassanianinfluences
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González Gutiérrez, Carmen. "The Role and Meaning of Religious Architecture in the Umayyad State: Secondary Mosques." Arts 7, no. 4 (October 9, 2018): 63. http://dx.doi.org/10.3390/arts7040063.
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Historiography and archaeological research have traditionally defined mosques mainly as religious spaces or places to pray, without further specifications. This simplification has usually dominated the analyses of mosques, while other uses or functional aspects of these buildings were put aside. The scarcity of material information available for years to approach these buildings, together with the dominance of the more monumental examples—such as the great mosque of Córdoba—provoked that analyses about other more modest mosques were scarce or almost inexistent. However, in recent decades, the proliferation of real estate building activities has led to the recovery of many new and fresh archaeological data related to other mosques different from the Friday ones. Specifically, in Córdoba, the volume of information recovered has been enormous, and concerns not only mosques as isolated buildings, but also their urban environments, construction processes, and evolution along the centuries. Therefore, in this paper, we offer a summarized overview of the state of the arts about research on mosques in al-Andalus, presenting the main problems and limitations of the topic until now, and also the case of Córdoba and the main results achieved there as a reference for further actions to be undertaken in the rest of the territory.
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Flood, F. B. "Umayyad Survivals and Mamluk Revivals: Qalawunid Architecture and the Great Mosque of Damascus." Muqarnas 14 (1997): 57. http://dx.doi.org/10.2307/1523236.
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Wood, Jamie. "The Islamic Villa in Early Medieval Iberia: Architecture and Court Culture in Umayyad Córdoba." Al-Masāq 26, no. 3 (September 2, 2014): 321–23. http://dx.doi.org/10.1080/09503110.2014.956479.
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Gil Crespo, Ignacio, Miguel Bru Castro, and David Gallego Valle. "Fortified Construction Techniques in al-Ṭagr al-Awsaṯ, 8th–13th Centuries." Arts 7, no. 4 (September 29, 2018): 55. http://dx.doi.org/10.3390/arts7040055.
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Spanish Islamic military architecture shows an attempt at the systematization of works, techniques, and defensive elements, commencing in the era of the Umayyad Emirate and Caliphate up to the North African Empires (Almoravids and Almohads). This article presents an analysis of the constructive techniques and systems employed in the fortified architecture in al-Ṭagr al-Awsaṯ; that is, the Medium Frontier Territory of al-Andalus, called Marca Media, between the 8th and 13th centuries. The fortification of the borders was an objective of the Umayyad Emirate and Caliphate, as well as of the new kingdoms of Taifas and the Almoravid and Almohad Empires. The buildings were designed not only to defend a territory but also as a way of demonstrating the political power, and thus they were used as “state propaganda”. The triumph of the Islamic State over different groups, the advance of the Christian conquest, the decline of the Caliphate, and the invasion of the Almoravids and Almohads were situations that modified the definition of borders, the strategies of defense, and the organization of cities and territories. Therefore, the construction of fortifications acted as a mirror reflecting the social, political, and economic circumstances, whose changes depended on the real possibilities, knowledge, celerity, or technological evolution of the time. As such, these constructions permit an analysis of not only the building techniques, but also the people who carried them out, showing in their remains the social implications and organization of work from the master builders down to the quarry workers. This article presents the organization and technical knowledge of construction through a selection of cases studies, including watchtowers, castles, city walls, and fortresses.
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Raheem, Jesmil Abdul. "The Archetype and Shifting Morphology of Sri Lankan Mosque Architecture." Praxis International Journal of Social Science and Literature 6, no. 4 (April 25, 2023): 19–31. http://dx.doi.org/10.51879/pijssl/060402.
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Sri Lanka is home to a number of historic mosques that date back over a thousand years and were built during various eras. In an attempt to fill the knowledge gap on such topic, particularly in regard to the built context of historic mosques in Sri Lanka, this paper illustrates the plan typology of mosques and compares them with the known Muslims architectural typologies. Is the design of the historical mosques in Sri Lanka related to a particular Islamic architectural style? Was the primary inquiry driving the study? The research's goal is to examine mosque plan arrangement typologies and determine how closely these typologies resemble well-known Muslims design elements. The approach includes providing examples of well-known Islamic architectural styles from around the globe and choosing historical mosques to graphically analyze and compare with Muslims architectural styles. A typological trend in Sri Lanka's historic mosques was identified through research. The discussion in this article emphasizes the similarity between the known Muslims architectural mosque typologies and the typology of historical mosques in Sri Lanka. As a consequence, the architectural floor plan typologies of Sri Lanka's historic mosques were identified. Numerous kinds of plans, including Ottoman, Umayyad, and Mughal were found to be effective. The results of the recent study showed that Sri Lanka's ancient mosques have different types of plans. This paper will discuss the history of the development of structures and the origins of their various components.
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Erarslan, Alev. "MAKSUR DOME TRADITION IN THE DESIGN OF MALATYA GREAT MOSQUE IN TURKISH ISLAMIC ARCHITECTURE." Journal of Islamic Architecture 5, no. 3 (July 1, 2019): 166–72. http://dx.doi.org/10.18860/jia.v5i3.5204.
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The maksure section was added to Nebev-i Masjid during the era of the Caliph Osman in early Islamic architecture as a private space to ensure the safety and security of the caliphs. The maksure was positioned in the section in front of the mihrab and covered with a dome, eventually becoming one of the essential elements of Islamic mosque architecture. The “mihrab anterior dome” was at the same time regarded as a symbol of the ruler’s sovereignty and became the fundamental starting point of spatial unity in mosque architecture. One of the most examples of this structure is the Umayyad Mosque in Damascus. The same plan layout was also applied to the mosques of Cordoba, Mesjid-i Aksa in Jerusalem, and Kayrevan in Tunisia. The anterior mihrab dome was an essential architectural and liturgical element used in the fabric of Anatolian mosque architecture by the Great Seljuqs outside Anatolia, the early-Anatolian Turkish Principalities, and Anatolian Seljuqs within the confines of Anatolia. After going through another stage of development during the late-Principality era of the 14th century, it was transformed into the central dome in Ottoman Turkish architecture, becoming an essential element in the organization of the entire grammar of Turkish shrine architecture. This paper aims to describe the use of this mihrab anterior dome in the design of the Malatya Great Mosque. Evaluated within the scope of this typology, the Malatya Grand Mosque holds a unique place in the history of Turkish art and architecture, whether for its layout, its dome design, or its embellishment technique and repertoire. In this article, the Malatya Great Mosque, one of the “mihrab anterior dome” mosques in Anatolia, will be evaluated from the aspect of its unique dome plan and rich decorative embellishment program.
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Murad, Mahmoud, Mehmet Batirbaygil, and Nuran Pilehavrian. "THE LAYERS OF CORDOBA: AN ANALYTICAL HISTORICAL STUDY FOR THE EFFECT OF RELIGION CONFLICT ON ARCHITECTURAL AND URBAN FEATURES." JOURNAL OF ARCHITECTURE AND URBANISM 43, no. 2 (December 13, 2019): 158–65. http://dx.doi.org/10.3846/jau.2019.10366.
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This paper discusses Cordoba as one of the most iconic cities in human history and particularly in Europe. As part of the Andalusia region in southern Spain, Cordoba was the center of many conflicts that helped in shaping the European architecture and the urban fabric. Under the Umayyad rule, Cordoba was the largest and arguably most beautiful city in the World. However, the passage of time has not been very kind to it. Unfortunately, it has suffered from severely diminished of its historical and strategic value. This paper analysed Cordoba’s history through different ages. Then, we focused on the peak of the city when it was under the Islamic rule when it became the center for culture and arts. At the end, we analysed how the city has faced a drastic architectural transformation that was carried out by the Spanish when they took control of the city during the Spanish Reconquista. We found how different cultures and religions throughout history have affected the architectural layers of Cordoba. These layers have exposed either demolish, overlap or dominate of one layer over another layer. Finally, we realized that this conflict created present Cordoba; the strong cultural, economic, touristic center in Southern Spain.
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Sobczak, Kamil. "The Transition from the Temple of Jupiter to the Great Mosque of Damascus in Architecture and Design." Studia Ceranea 5 (December 30, 2015): 311–20. http://dx.doi.org/10.18778/2084-140x.05.10.
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Great Mosque of Damascus was built between 705 and 715 by the Umayyad Caliph al-Walid I. However, the origins of this building dates to the distant past. At first it was a location of an ancient Aramaean temple dedicated to the god Hadad. With Hellenization the temple was dedicated to Zeus and in the first century BC the Romans transformation it into the Temple of Jupiter Damascenus. In 391 Emperor Theodosius converted the temple into Christian Cathedral of Saint John. Erection of the mosque by Caliph al-Walid I was under strong influence of earlier constructions. Meaning and consequences of such transitions, from the Roman temple (there is almost no data of the Aramaic building) through the Christian Cathedral to the Islamic mosque is an interesting process. Issue not only within the art and architecture, but what is more, in a religious aspect of the continuity of sacred space.
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St. Laurent, Beatrice. "From Arabia to Bilād al-Shām: Muʿāwiya’s Development of an Infrastructure and Monumental Architecture of Early Umayyad Statehood." Journal of Islamic Archaeology 6, no. 2 (February 13, 2020): 153–86. http://dx.doi.org/10.1558/jia.40700.
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Rollason, David. "The Islamic Villa in Early Medieval Iberia: Architecture and Court Culture in Umayyad Córdoba, by Glaire D. Anderson." Archaeological Journal 172, no. 2 (February 4, 2015): 475–76. http://dx.doi.org/10.1080/00665983.2014.985054.
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Joo, Dong-Keun. "The Historic Reinterpretation about ‘la Mezquita’ Architecture in Córdoba - Based on Religion Policy of Umayyad Dynasty in Córdoba -." World History and Culture 49 (December 31, 2018): 5–31. http://dx.doi.org/10.32961/jwhc.2018.12.49.5.
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Capilla, Susana Calvo. "Review: The Umayyad Mosque of Damascus, Art, Faith and Empire in Early Islam." Journal of the Society of Architectural Historians 82, no. 1 (March 1, 2023): 84–86. http://dx.doi.org/10.1525/jsah.2023.82.1.84.
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Ahmadi, Jalal. "Design of Domes in Islamic-Iranian Architecture." Environment Conservation Journal 16, SE (December 5, 2015): 591–600. http://dx.doi.org/10.36953/ecj.2015.se1669.
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The most important feature of architecture at Islamic age has been regarded as strengthening the human history from plurality and unity that such architecture from the artistic dimension and world structure goes beyond the time and place. Dome has been regarded as the major element in Islamic-Iranian architecture that there is no doubt on continuity and evolution of domical buildings since Sassanid age till current age. Mosques with Arabic or column design in Umayyad dynasty have been mentioned as the early styles in Islamic architecture. These mosques follow a square or rectangular map with walled garden and roofed nave. Since 7th century, domes have been the major element in Islamic architecture. By the passage of time, dimensions of domes at mosque developed, occupied a small part of the ceiling in proximity of Mihrab to the entire ceiling above nave. According to the existing texts, the oldest dome which is referred relates to Parthian and early Sassanid era. This dome has been built in Firuzabad to the dimension of 10.16 meter and evolved at Sassanid age, after which construction of domes is exploited as a general pattern. Domical buildings in west differ from domical buildings in Iran. Interesting difference lies on transfer of dome from cylindrical buildings to square buildings in Iranian architecture. Creation of dome and formation of hollow spaces have raised creation of spiritual spaces together with sense of comfort, under which the most important phenomenon of Islamic-Iranian architecture, holy shrines and sacred places have raised. In this research, firstly we will reach to a model of construction of main dome by overview of literature at architecture of domical buildings pre Islam in Iran and formation of them with an emphasis on domical buildings especially at Firuzabad, Fars and Bishapur, then we will review the domical buildings at Islamic age especially mosques and scared places, ultimately the evolution stages of dome design is examined in Islamic-Iranian architecture.
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Broilo, Federica A. "Twentieth-Century Mosque Architecture in East Asia: The Case of Taipei’s Grand Mosque (Senibina Masjid abad ke-20 di Asia Timur: Kes Masjid Besar Taipei)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 1 (April 12, 2019): 92–106. http://dx.doi.org/10.31436/jia.v16i1.774.
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Islam was introduced to Taiwan in two different periods via migrations of populations from the continent. The first one occurred in the seventeenth century in the wake of Ming loyalist Zheng Chenggong’s campaign of resistance against the Qing. The later one was in the mid-twentieth century following Chiang Kai-shek’s retreat to Taiwan after the defeat of the Nationalists in the Civil War against the Communist Party. Taipei’s Grand Mosque was built in 1960 following the second migration of Muslim population from mainland China. At the end of the 1950s, the Chinese Muslim Association (CMA) in Taiwan commissioned the construction of Taipei’s Grand Mosque to Chinese architect Yang Cho-cheng. The building, inaugurated in 1960 in front of several leaders of the Muslim world, is an architectural anomaly in Taipei’s urban landscape and it has strangely been overlooked by the most relevant contemporary western literature on building mosques in non-Muslim countries. Three important mosques were built in non-Muslim countries in the first half of the twentieth century: the Jamia Mosque in Hong Kong (1915); the Kobe Mosque (1935); and the Old Tokyo Mosque (1938) in Japan. At first glance, Taipei’s Grand mosque is immediately recognizable to the general public as a temple of Muslim faith, because it features elements traditionally associated with mosques, such as the dome, and the two slender minarets. For its design, the architect Yang Cho-cheng combined several Islamic architectural traditions (Umayyad, Fatimid, Safavid, and Ottoman) with new building techniques like the use of reinforced concrete. Even if it might look like some sort of architectural pastiche, it is actually the manifesto of the foreign politics of Taiwan in the 1960s. The following article is a detailed architectural analysis of Yang Cho-cheng’s Grand Mosque and all the factors which led to its peculiar design.
Keywords: Taiwan, Islam, Islamic Architecture, Taipei, Mosque design, 1960s.
Abstrak
Islam diperkenalkan ke Taiwan dalam dua tempoh yang berbeza melalui migrasi penduduk dari benua itu. Yang pertama berlaku pada abad ketujuh belas semasa kempen penentangan Ming Zheng Chenggong terhadap Qing. Yang kemudiannya adalah pada pertengahan abad kedua puluh selepas berundurnya Chiang Kai-shek ke Taiwan selepas kekalahan Nasionalis kepada Parti Komunis dalam Perang Saudara. Masjid Besar Taipei dibina pada tahun 1960 berikutan penghijrahan kedua penduduk Islam dari tanah besar China. Pada penghujung tahun 1950-an, Persatuan Cina Islam (CMA) di Taiwan telah menyerahkan kerja pembinaan Masjid Besar Taipei kepada arkitek Cina bernama Yang Cho-cheng. Bangunan yang dirasmikan pada tahun 1960 di hadapan beberapa pemimpin dunia Islam, adalah anomali seni bina lanskap di bandar Taipei tetapi ironinya kesusasteraan barat kontemporari seperti tidak mengiktiraf pembinaan masjid-masjid di negara bukan Islam. Terdapat tiga buah masjid penting yang telah dibina negara bukan Islam pada separuh tahun pertama abad kedua puluh: Masjid Jamia di Hong Kong (1915); Masjid Kobe (1935); dan Masjid Tokyo Lama (1938) di Jepun. Sekilas pandang, masjid Grand Taipei diketahui oleh masyarakat umum sebagai tempat pengibadatan orang Islam, kerana ia mempunyai unsur-unsur tradisi sebuah masjid, seperti mempunyai kubah, dan dua batang menara yang tinggi. Dalam reka bentuk senibinanya, arkitek Yang Cho-cheng telah menggabungkan beberapa tradisi seni bina Islam (Umayyad, Fatimid, Safavid, dan Uthmaniyyah) dengan teknik bangunan baru seperti penggunaan konkrit bertetulang. Walaupun ia kelihatan seperti sejenis karya senibina, ia sebenarnya adalah manifesto politik asing Taiwan pada tahun 1960-an. Artikel ini bertujuan menganalisa seni bina dengan terperinci mengenai Masjid Besar yang dibina oleh Yang Cho-cheng dan semua faktor yang membawa kepada keunikan reka bentuk seni binanya.
Kata Kunci: Taiwan, Islam, Arkitek Islam, Taipei, Rekabentuk Masjid, 1960s.
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Gamal Abdel-Rehem Ibrahim Hassan, Khayriah Mohammad Hamdan H, Gamal Abdel-Rehem Ibrahim Hassan, Khayriah Mohammad Hamdan H. "Analytical comparative study of the Umayyad mosaics in Tiberius and Jericho: دراسة تحليلية مقارنة للفسيفساء الأموية "في طبريا وأريحا "." مجلة العلوم الإنسانية و الإجتماعية 5, no. 12 (September 29, 2021): 97–85. http://dx.doi.org/10.26389/ajsrp.r040521.
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The aim of the research was to analyze the artistic decorations of the mosaic of the ancient Umayyad civilization in Palestine in the light of a comparative study between the most important umayyad palaces in Khirbet al-Minya in Tiberias and Khirbet al-Masrif in Jericho. There is no doubt that the archaeological site of Khirbet al-Monaina in Palestine has played a major role in the decoration of floors and walls, where we find it covering the dome above the top of the huge hall of the palace and take geometric and floral motifs, in addition to covering some of the floors of rooms filled with many mosaics of various shapes and use. On the other hand, there is a consensus among archaeologists and Islamic arts that the ruins of Khirbet al-Mafjar are unique architectural buildings in Palestine, which represent one of the important examples in the history of Islamic art in the Umayyad period, because of its possession of fine art decorations and various materials of plaster, in addition to mosaic floors and frescoes, as well as buildings rich in examples of patterns used by the Umayyads in architectural decoration. After the comparative analytical study of the Umayyad mosaic in Khirbet al-Mania in Tiberias and Khirbet al-Mafjar in Jericho, the research found out and discovered the similarities and differences between them.
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Grabar, Oleg. "Review: The Great Mosque of Damascus: Studies in the Makeup of an Umayyad Visual Culture by Finbar Barry Flood." Journal of the Society of Architectural Historians 60, no. 4 (December 1, 2001): 506–8. http://dx.doi.org/10.2307/991739.
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الناصر, Rawan Abdallah. "Interpretation and Assessment of Islamic Antiquities within the hydraulic Heritage System at Al-Muwaqqar." مجلة العلوم الإنسانية و الإجتماعية 6, no. 12 (October 30, 2022): 185–209. http://dx.doi.org/10.26389/ajsrp.r010922.
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This research focusses on the Islamic antiquities and the related hydraulic system of the Al-Muwaqqar region. The problem of the study is to answer the following questions (1) Which antiquities survive today in Muwaqqar? How can they be described? (2) What kind of conclusions about their original appearance and their functions can be drawn from the existing remnants in combination with earlier reports? (3) What was the system of water collection and transportation? (4) Which is the interrelation between the water system and the dwellings and their environment? The study follows different methodological approaches to the study of early Islamic architecture. The detailed investigation of the ruins, which the author conducted in Al-Muwaqqar in 2019 and 2020, is followed by their translation into written and drawn documents. On the basis of previous reports and a systematic survey of these surviving original remnants, the present research will give by applied quantitative as well qualitative methods an outline on the architectural structures with reconstruction proposals. It will discuss also how these monuments were related to each other functionally and how the Umayyad architects and engineers solved the problem of the limited water resources in this transitional area with low rainfalls. This creates an overall picture that gives the reader of the study and the future visitor of the place an idea about the place in its actual condition. The study will create awareness by interpretation, which is a precondition for raising the value of these monuments in the awareness of the local community and for visitors. The research recommended that the architectural monuments of Al-Muwaqar be placed within the cultural heritage at great risk of the Kingdom of Jordan.
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Anticoli, Fabrizio. "THE ROLE OF THE UMAYYAD MOSQUE OF DAMASCUS IN CONCEIV-ING THE PAVILION OF NIẒĀM AL-MULK IN ISFAHAN." Journal of Islamic Architecture 7, no. 4 (December 24, 2023): 565–73. http://dx.doi.org/10.18860/jia.v7i4.21367.
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The excavations carried out in the South domed hall of the Friday Mosque of Isfahan brought to light several features of this structure's building stage. Three pits were retrieved in the centre of the hall, which once was occupied by the pillars of the grid of the ʿAbbasid mosque’s hypostyle in 9th century. These were identified as probable foundation pits for the building of a domed space arranged as that of the Umayyad Mosque of Damascus during the Saljuq period. This possible connection was analysed from different perspectives using different data (archaeological, epigraphical, art, and historical data) and provide different conclusions. A comparison between the archaeological data and the epigraphical record may highlight the possible liaison between the two buildings. This paper discusses some results of the 1970s excavations to prove how unlikely a layout such as Damascus could ever be adopted in Isfahan. Nevertheless, proven by the epigraphical record, the presence of the pits discovered by the IsMEO mission and the interest shown by Malik Shāh for Syria plead for a connection between the two mosques. Such connection could highlight the role the Damascene prototype could play in conceiving the pavilion the vizir Niẓām al-Mulk in Isfahan demanded.
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J, Irwan Supriadin. "DINASTI FATIMIYAH : ANALISIS KEMAJUAN DAN RUNTUHNYA PERADABAN ISLAM DI MESIR." FiTUA: Jurnal Studi Islam 2, no. 1 (July 14, 2021): 101–16. http://dx.doi.org/10.47625/fitua.v2i1.321.
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This article intends to present an analysis of the progress and decline of the Fatimid dynasty, and their impact on Islamic civilization in Egypt. This caliphate was born between two political powers, the Abbasids in Baghdad, and the Umayyad II in Cordova. Over a period of 262 years, the Fatimids have made rapid progress, especially during the time of Al-Muiz, Al-Aziz and Al-hakim. These advances cover various fields, namely: 1) Progress in trade relations with the non-Islamic world, including India and the Christian Mediterranean countries. 2) Advances in art, can be seen in a number of palace decorations and architecture. 3) In the field of knowledge with the construction of Al-Azhar University. 4) In the economic sector, both in the agricultural, trade and industrial sectors. 5) In the field of security. The collapse of the Fatimid dynasty was caused by several weaknesses that existed during his reign. These weaknesses include: 1) Fatimid politics which is harsh on the Egyptian Sunni community to adhere to and recognize Shi'a teachings. 2) The control over the Fatimid territories was weakened, 3) the economy of the people and the state was weak, 4) There was resistance from the Sunnis and Christians in Egypt. 5) The struggle for power between the Barbarians and the Turks, especially in the military field. 6) The invasion of the crusaders. And the role of the caliphate is not fully functional.
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Omer, Spahic. "The Dome of the Rock: An Analysis of Its Origins Kubah Sakhrah: Satu Analisis Asal-usulnya." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 1 (May 29, 2015): 200–214. http://dx.doi.org/10.31436/jia.v12i1.466.
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AbstractThis paper challenges an old belief that the Dome of the Rock in Jerusalem was built between 65/684 and 72/691 by the Umayyad caliph ‘Abd al-Malik Ibn Marwān. The paper is divided into two parts. The first part briefly examines the significance of the Rock (Øakhrah). Therein we have shown that the Rock has no special religious significance whatsoever. The second part tries to answer who exactly built the Dome of the Rock and when. The paper concludes that the likely truth is that the caliph ‘Abd al-Malik ibn Marwān was able to commence building the edifice only after crushing the insurgence of ‘Abd Allah ibn al-Zubayr in 73/692. Such were the socio-political conditions in the Muslim state during the insurgency that the caliph’s actions could not transcend the planning and basic preparatory stages, at most. Whether the caliph ‘Abd al-Malik ibn Marwān was capable of completing the structure during his lifetime or not, remained a debatable point as well. The task of building one of the first and at the same time greatest masterpieces in Islamic architecture might have been completed by his son and successor, al-WalÊd ibn ‘Abd al-Malik. What follows is shedding more light on these aspects of the topic.Keywords: The Dome of the Rock, al-AqÎÉ Mosque, the Caliph ‘Abd al-Malik ibn Marwān, the Caliph al-WalÊd ibn ‘Abd al-Malik.AbstrakKajian ini mencabar kepercayaan lama bahawa Kubah Sakhrah di Yerusalem dibina antara 65/684 dan 72/691 oleh khalifah Umayyah 'Abd al-Malik b. Marwan. Kajian ini dibahagikan kepada dua bahagian. Bahagian pertama menelitikan kepentingan Sakhrah. Dimana kami menunjukkan bahawa Sakhrah tidak mempunyai signifikan agama sekalipun. Bahagian kedua cuba menjawab dengan tepat siapa yang membina Kubah Sakhrah dan bila ia dibina. Kajian ini menyimpulkan bahawa kemungkinan besar khalifah 'Abd al-Malik b. Marwan mampu bermula membina hanya selepas mengalahkan pemberontak daripada 'Abdullah b. al-Zubayr pada 73/692. Begitulah keadaan sosio-politik di negeri Islam semasa pemberontakan sehingga tindakan khalifah tidak dapat mengatasi perancangan dan peringkat persediaan asas. Sama ada Khalifah 'Abd al-Malik b. Marwan mampu menyiapkan struktur semasa hayat beliau atau tidak, ia masih diperdebatkan. Tugas membina salah satu seni bina Islam yang pertama dan yang terunggul mungkin telah disiapkan oleh anak dan penggantinya, al-Walid b. 'Abd al-Malik. Berikutnya mencurahkan lebih banyak keterangan pada aspek topik ini.Kata Kunci: Kubah Sakhrah, Masjid al-Aqsa, khalifah ‘Abd al-Malik b. Marwan, khalifah al-Walid b. ‘Abd al-Malik.
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Sari R, Anita Purnama, Mawaddatun Nikmah Harahap, Mhd Yanzhuri, and Putri Wahyuni. "Peradaban Islam Pertumbuhan Awal Hingga Masa Kejayaan (Abad 1/7-13)." Journal on Education 5, no. 2 (January 15, 2023): 3010–22. http://dx.doi.org/10.31004/joe.v5i2.953.
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The purpose of this study was to find out the early growth of Islamic civilization to its heyday. The method in this study used the method (library research) by collecting a number of literaturer relating to the problem and research objectives. Data collection with the results of previous research which supports the data in this study. Islamic economics is part of a complete system of life based on the Koran, as-sunnah, lijma and qiyas. In Islam it is stated that the available resources are sufficient, therefore with their skills humans are required to prosper the world which is also a worship to their Lord. Economic development during the Umayyad dynasty had begun to increase compared to the previous period. Economic improvement, which in turn will bring prosperity to this dynasty, is basically inseparable from the policies implemented by the caliphs, in addition to the participation and support of the community for these policies. In Islam, the notion of science has several opinions of scholars. However, this difference has one thing in common, namely science is a way of understanding what something is to be understood. Then, something can be categorized as science if it is a device that can bring human life to a relatively easier and dignified direction for religious knowledge, is able to bring its owner to a more positive path, loves all creatures, the environment, and ultimately gets closer to God. creator. Advances in technology have provided facilities and welfare for mankind. There are three developments in Islam in the field of art, namely building art and architecture, in the form of mosque buildings and city buildings. Language Arts and literature, namely in the form of, the development of poetry, the development of prose. And the last is music.
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Isanović, Nusret. "The Dome of the Rock – a signifier of the beginning of the history of Islamic art." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 1 (December 15, 2003): 157–70. http://dx.doi.org/10.51728/issn.2637-1480.2003.157.
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A dome on the rock is the first monumental masterpiece of Islamic architecture in the Umayyad time. Like the Big Mosque in Damascus it was raised on different authentic elements of Syria and Mesopotamia and on the inspiration that once used to be suppressed, but which was released by Islam. This is the work of the mentality ruled by a cosmic feeling of a temple, which expresses its metaphysical experience and universality by means of dome. In the dome on rock Islam started materializing its first really artistic forms so its aesthetics started safer steps towards self-formation. Dome designates originating of a new art and its language in which Beauty starts speaking not only by means of nature and by forms created through meeting immediate requests of the faith but also by means of art, not betraying its metaphysical meaning though. A dome the on rock designates a start of Islamic art history and realization of Islam in new, more complex, forms of spirit. As such, it also designates a beginning of its coming out from perfect simplicity. The Truth that Allah announced as Instruction to the worlds ceases to live only in pure forms of the faith. It gradually enters culturally and civilizationally articulated areas of time and history. It becomes “forced” to materialize, to accept certain forms of the world to which it is addressed to, in order to materialize its purpose in it. It took rise from requests of culturally and historically rich world which Islam has met not only as a stimulus to its development and realization in civilization dimensions, but also as a treat and serious challenge to its own identity. A dome on rock is a first significant attempt of Islam to respond to these challenges in the media of art.
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González Gutiérrez, Carmen. "Spolia and Umayyad Mosques." Journal of Islamic Archaeology 9, no. 1 (September 12, 2022): 83–104. http://dx.doi.org/10.1558/jia.23646.
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The use of Roman and Late-antique spolia in the erection of Umayyad infrastructures is extensively documented, from Bilad al-Sham to al-Andalus. Particularly in the latter, spolia were key in the construction of mosques, of which the Friday Mosque of Córdoba is the most paradigmatic example. The reuse of decorative and architectural materials in these religious spaces has been broadly discussed, and it has been often concluded that there were aesthetic, religious and ideological reasons, as well as strong political needs of legitimation and representation of the Umayyad dynasty. In this context, the case of the mosque of Madinat al-Zahra' is quite striking. Here, while spolia seem to have been absent, the capitals designed for its prayer room stand out for their particular characteristics, often described as resembling Visigothic models and as a product of rush. This paper aims to bring together the information available about the use of spolia in Umayyad mosques and its possible explanations, as well as to bring forward the particularities of the series of capitals designed for the mosque of Madinat al-Zahra', suggesting new ideas for their interpretation.
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Khries, Hashem, and Taher Al-Gonmeen. "Rescue Excavation at the Islamic Site of Umm Zweitineh in Central Jordan, 2012." Journal of Islamic Archaeology 10, no. 1 (July 27, 2023): 53–61. http://dx.doi.org/10.1558/jia.21405.
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This paper draws on the preliminary results of the rescue excavation conducted by the Department of Antiquities at Umm Zweitineh in central Jordan in 2012. The goal of the excavation was to take urgent action regarding protecting the site as far as possible. Due to budget constraints, the excavation work lasted for only twenty days. The aim of the article is that of providing a clear regional picture of the Islamic settlement through the seventh/eighth and fourteenth centuries AD through retrieving information from the architectural remains and material culture. The architectural relics and material culture were unearthed under a dense layer of wreckage and accumulated debris because of previous construction work at the site. The accumulation deposits yielded a ceramic assembly of daily life vessels dating primarily to the Umayyad and Mamluk periods. Earlier pottery sherds belonging to the Roman and Byzantine periods have been also uncovered. Ceramic sherds from the Iron Age II sporadically appeared on topsoil. Besides the ceramic, other metal artifacts, including bronze vessels from different periods, have been unearthed. The Umayyad and Early Mamluk settlements were distinguishable because of the distinct corpus typical of both periods. Possible evidence of a religion building belonging to the Umayyad-period Christianity have been unearthed in Area B.
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Adlington, Laura Ware, Markus Ritter, and Nadine Schibille. "Production and provenance of architectural glass from the Umayyad period." PLOS ONE 15, no. 9 (September 28, 2020): e0239732. http://dx.doi.org/10.1371/journal.pone.0239732.
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Capilla, Susana. "The Visual Construction of the Umayyad Caliphate in Al-Andalus through the Great Mosque of Cordoba." Arts 7, no. 3 (August 8, 2018): 36. http://dx.doi.org/10.3390/arts7030036.
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My first exposure to the epigraphic program of the Great Mosque of Cordoba, published in 2001, came from reading an article on the ideological meaning of the decoration and the Quranic citations inscribed in al-Ḥakam II’s addition to the building. In that article, I concluded that the Quranic verses found in the mosque were chosen not only for being a universal proclamation of divine power and praise for the Umayyad dynasty, as proposed by Nuha Khoury in 1996, but also because they clearly fitted in with the particular Andalusi, or rather Cordoban, religious, cultural, and political context in the first half of the 10th century. Most of the inscriptions had been read in the 19th century by Amador de los Ríos, but some of them remained uninterpreted. Given that they were an essential part of the ideological message, it seemed appropriate to revisit the critical reading of the epigraphic program and determine its full meaning. Later, I discussed other architectural aspects of the Great Mosque in which the links to the Andalusi and the eastern Umayyad traditions are a key aspect in understanding why these forms were chosen. Damascus, the eastern Umayyad capital, and to a lesser extent Medina and the Abbasid capitals, became the model for the caliphs of Cordoba. This article proposes to revisit the main architectural and decorative features of the caliphal enlargements of the Great Mosque of Cordoba in order to reflect on the meaning and forms of its epigraphic program.
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Omer, Spahic. "The Effect of the Abbasids’ Political Disintegration on the Architectural Development of the Prophet’s Mosque." Al-Jami'ah: Journal of Islamic Studies 54, no. 1 (June 25, 2016): 175. http://dx.doi.org/10.14421/ajis.2016.541.175-202.
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This article discusses the contributions of the Abbasid caliphs to the architectural development of the Prophet’s Mosque in Madinah. Those contributions began almost as early as the Abbasid caliphal government had officially emerged as the successor to the Umayyads, and ended with a major rebuilding and renovation work in 887 AH/1482 CE, about 35 years before the ultimate dissolution of the Abbasid regime. The last work was executed by the Mamluk rulers as the Abbasid proxies. The paper focuses on discussing the consequences and implications of a political disintegration during the Abbasid era for the architectural development and serviceability of the mosque. The article concludes that the Abbasid contributions to the architectural development of the Mosque were rather inadequate. The blame is to be attributed partly to the Abbasids themselves and partly to the prevalent circumstances in the state that eventually incapacitated the Abbasid government from performing its entrusted duties and responsibilities. However, even for the creation and fostering of the latter, it was again the Abbasids who more than anybody else are to be held accountable.[Artikel ini membahas peran para khalifah Abbasiyah dalam pengembangan arsitektur Masjid Nabawi di Madinah. Kontribusi mereka dimulai sejak awal pemerintahan Abbasiyah muncul sebagai penerus Umayyah dan berakhir dengan renovasi besar pada 887 H/1482 M, sekitar tiga dasawarsa menjelang berakhirnya pemerintahan Abbasiyah di Mesir. Pekerjaan terakhir dilakukan oleh penguasa Mamluk sebagai wakil Dinasti Abbasiyah. Fokus makalah ini adalah konsekuensi dan implikasi dari disintegrasi politik selama era Abbasiyah terhadap pengembangan arsitektur dan fumgsi Masjid Nabawi. Artikel ini menyimpulkan bahwa kontribusi Dinasti Abbasiyah untuk pengembangan arsitektur Masjid Nabawi kurang memadai, sebagai cerminan ketidakmampuan para khalifah Abbasiyah menjalankan peran, fungsi, dan tanggung jawabnya. Bahkan sebenarnya dalam renovasi yang terakhir pun, orang lain yang bertanggung jawab.]
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Jorge, María Elena Díez. "Glaire D. Anderson, The Islamic Villa in Early Medieval Iberia: Architecture and Court Culture in Umayyad Córdoba. Farnham, Surrey, UK, and Burlington, VT: Ashgate, 2013. Pp. 258; 82 black-and-white and 16 color figures. $109.95. ISBN: 978-14094-4943-0." Speculum 89, no. 3 (July 2014): 729–31. http://dx.doi.org/10.1017/s0038713414001456.
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Hidayati, Nurul, Yazida Ichsan, Ratna Wulandari, and Dwi Aknan Lutfiyan. "Pengaruh Seni Asitektur Terhadap Perkembangan Pendidikan Islam di Andalusia." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, no. 1 (June 24, 2021): 73–86. http://dx.doi.org/10.32939/ishlah.v3i1.40.
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The discourse related to the influence of architecture on the development of Islamic education in Andalusia is actually a very important discussion to do. On the one hand, from a historical perspective, under the Umayyah II dynasty, Andalusia became a beacon of civilization in the fields of science, technology and art that contributed to Europe. On the other hand, art as part of the manifestation of civilization is rarely studied, especially its influence on Islamic education. The purpose of this research is to know and describe how the development of architectural arts and its effects on Islamic education. The purpose of this research is to identify and describe how the development of architectural arts and its effects on Islamic education. This research is a historical research which is carried out in several steps: heuristics, criticism, interpretation and historiography. The results showed that the triumph of Islam in Andalusia left a special space in the representation of Western civilization even today. Various historical relics have had their own influence on culture and culture in Spain, especially Islamic architectural arts. Mosques, palaces, forts, tombs, and secular buildings in Spain are heavily influenced by Islamic culture. Apart from being a legacy of Islamic culture, the art of architecture in Andalusia has a strong influence on the development of Islamic education in modern-day Spain. Especially in the development of Islamic education, architectural art has a strategic position in its influence. This can be seen in the calligraphic patterns in mosques and other important places in Andalusia that use pieces of the Al-Qur'an verses as their motifs. This verse piece is not only an ornament but aims to introduce Islam to the community and as proof that Islam had an influence in Andalusia.
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González-Gutiérrez, Carmen. "Religious Buildings in Early al-Andalus: Origins, Consolidation and Prevalence in Urban Contexts." Religions 14, no. 11 (October 31, 2023): 1375. http://dx.doi.org/10.3390/rel14111375.
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The arrival of Islam to the Iberian Peninsula at the beginning of the 8th c. brought important changes to the urbanism of cities which contributed to turn the previous late-antique realities into medieval Islamic settlements. Among all the transformations that took place, the introduction of mosques and the reconfiguration of cities’ religioscapes is one of the most relevant. The processes through which the earliest mosques were first inserted in urban landscapes in al-Andalus are unclear, since so far there are no remains that can be undoubtedly dated before the Umayyad period. From that moment on, and alongside the Umayyad organization of the Andalusi state, the founding of mosques becomes clearer and traceable, and their urban, religious and political roles more evident. This contribution seeks to identify how and why mosques appeared in the Iberian Peninsula, how they (re)configured religious spaces in cities, and how they contributed to consolidate their significance through specific written and architectural narratives. This topic will be explored also seeking for parallels and connections in the Bilād al-Shām region.
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Abu Azizeh, Lorraine, Julie Bonnéric, Barbara Couturaud, and Aurélien Stavy. "Excavations at the Umayyad and Early Abbasid Reservoir-Enclosure of ‘Ayn Sawda (Azraq Oasis, Jordan)." Journal of Islamic Archaeology 10, no. 2 (March 7, 2024): 101–33. http://dx.doi.org/10.1558/jia.24216.
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In the centre of the Azraq oasis in the Eastern Desert of Jordan, there is a long wall previously interpreted as a huge water reservoir that was fed by the ‘Ayn Sawda spring. The site, seen as belonging to the category of the Umayyad “desert castles,” is best known through the many basalt blocks with mortise and tenon joints that were found there, several being carved with figurative representations in bas and high relief. These form an exceptional archaeological collection with no known iconographic parallel. Given the uncertainty of both the function and dating of the structure, between 2013 and 2016, the Azraq ‘Ayn Sawda Reservoir Project (Ifpo) made a topographical plan of the site and an inventory of the carved blocks, and carried out excavations, an architectural study and an assessment of the state of preservation. The results suggest an enclosure delimiting an agricultural area to the west and a water reservoir to the east. It was built in the Umayyad period, somewhere between 664 and 690 AD, and probably reconfigured in early Abbasid times, somewhere between 768 and 900 AD. Excavation also revealed unusual and various building techniques designed for very specific environments. This monument exploited all the possibilities of this rich oasis to enhance the landscape.
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Santi, Aila. "Early Islamic Kūfa in Context: A Chronological Reinterpretation of the Palace, with a Note on the Development of the Monumental Language of the Early Muslim Élite." Annali Sezione Orientale 78, no. 1-2 (April 18, 2018): 69–103. http://dx.doi.org/10.1163/24685631-12340045.
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Abstract The origin of the congregational mosque-dār al-imāra combination—despite wide acknowledgement of its symbolic importance and spread in early Islamic urbanism—has until now been considered the mere result of a measure to protect public treasure implemented in Kūfa at a very early date (638) as a consequence of a burglary. A critical analysis of literary sources, combined with a systematic review of the available archaeological evidence, has made it possible to confute this traditional view in favour of a new dating for the emergence of the first Kūfan dār al-imāra and its architectural development, suggesting interesting insights pertaining to the monumental propaganda promoted by the ruling élite in the Umayyad era.
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Bazerkan, G. "От «замка в пустыне» до средневекового города: Каср аль-Хайр аль-Шарки (Сирия)." Вестник гуманитарного образования, no. 4(32) (February 16, 2024): 93–99. http://dx.doi.org/10.25730/vsu.2070.23.058.
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The article presents a study of Qasr al-Khair al-Sharqi, an architectural monument built during the Umayyad era based on the results of two significant archaeological missions: the 1956 research campaign organized by George Forsyth, and a joint project of the Syrian group and the Syrian-Swiss mission working under the auspices of the General Directorate of Antiquities and Museums of Syria and the Swiss-Liechtenstein Archaeological Foundation research abroad (SLFA – Zurich). The activity of scientists in the archaeological project allowed to expand knowledge about the Umayyad settlement in Qasr al-Khair al-Sharqi, and also highlighted the historical importance of the medieval re-settlement of this place between the XII and XIV centuries. Qasr al-Khair al-Sharqi is one of the so–called "castles in the desert" of the Umayyads, a term applied to a number of fortified sites dating back to the early period of Islam. It certainly represents one of the most impressive and best preserved secular monuments of the early Islamic period. The castle is located about 110 km northeast of Palmyra in the Syrian steppe lands near the crossroads of the ancient routes linking the caravan city of Palmyra with Rusafa and Raqqa in the upper reaches of the Syrian Euphrates, on the one hand, and with Deir ez-Zour, Jazira and lower Mesopotamia, on the other. After some ground-based research, this place was discovered during the 1956 Middle East exploration campaign organized by George Forsyth. Since then, the Syrian group has been carrying out excavations and restoration work there. More recently, this work has turned into a joint project of the Syrian group and the Syrian-Swiss mission, working under the auspices of the General Directorate of Antiquities and Museums of Syria and the Swiss-Liechtenstein Foundation for Archaeological Research Abroad (SLFA – Zurich). Представлено исследование Каср аль-Хайр аль-Шарки, архитектурного памятника, построенного в период эпохи Омейядов по результатам двух значимых археологических миссий: исследовательская кампания 1956 г., организованная Джорджем Форсайтом, и совместный проект сирийской группы и сирийско-швейцарской миссии, работающей под эгидой Главного управления древностей и музеев Сирии и Швейцарско-Лихтенштейнского фонда археологических исследований за рубежом (SLFA – Z¨urich). Деятельность ученых в археологическом проекте позволила расширить знания о поселении Омейядов в Каср аль-Хайр аль-Шарки, а также обозначила историческую важность средневекового повторного заселения этого места в период между XII и XIV вв. Каср аль-Хайр аль-Шарки – один из так называемых «замков в пустыне» Омейядов, термин, применяемый к ряду укрепленных мест, относящихся к раннему периоду ислама. Он, безусловно, представляет собой один из самых впечатляющих и лучше всего сохранившихся светских памятников раннего исламского периода. Замок расположен примерно в 110 км к северо-востоку от Пальмиры в сирийских степных землях недалеко от перекрестка древних путей, связывающих караванный город Пальмиру с Русафой и Раккой в верховьях сирийского Евфрата, с одной стороны, и с Дейр-эз-Зауром, Джазирой и нижней Месопотамией, – с другой. После некоторых наземных исследований это место было обнаружено во время исследовательской кампании 1956 г. на Ближнем Востоке, организованной Джорджем Форсайтом. С тех пор сирийская группа проводила там раскопки и восстановительные работы. Совсем недавно эта работа превратилась в совместный проект сирийской группы и сирийско-швейцарской миссии, работающей под эгидой Главного управления древностей и музеев Сирии и Швейцарско-Лихтенштейнского фонда археологических исследований за рубежом (SLFA – Z¨urich).
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Arce, Ignacio. "UMAYYAD BUILDING TECHNIQUES AND THE MERGING OF ROMAN-BYZANTINE AND PARTHO-SASSANIAN TRADITIONS: CONTINUITY AND CHANGE." Late Antique Archaeology 4, no. 1 (2008): 491–537. http://dx.doi.org/10.1163/22134522-90000099.
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This paper analyses the introduction, merging and use of building materials and techniques, architectural typologies and urban patterns, during the Umayyad period in Bilad al-Sham (present day Syria, Palestine and Jordan), within the general framework of the cultural interchange that took place in that period between eastern and western traditions. For most of its history, and especially in Antiquity, this was a frontier area, or a buffer zone in modern terms, between the main regional powers: Egypt and the successive Mesopotamian empires; Persia and Greece; the Seleucid and Ptolemaic kingdoms; Rome and Parthia; Byzantium and the Sassanians. As a result, it not only witnessed war, invasion and destruction, but also fruitful economic and cultural interchange. This frontier was lifted twice: first, during the reign of Alexander, and, secondly with the rise of Islam.
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Buzykina, Yulia. "Aesthetic judgments of Vasily Grigorovich-Barsky on the example of descriptions of architecture." St. Tikhons' University Review. Series V. Christian Art 46 (June 30, 2022): 59–73. http://dx.doi.org/10.15382/sturv202246.59-73.
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Describing his wanderings in famous travelogue, Vassiliy Grigorovich-Barskiy was paying special attention to architecture. As time went on, the descriptions became more specific, which makes it possible to articulate his aesthetic views. In the beginning of his wanderings, he just says that Italian architecture of palaces and churches is beautiful. Then, in Venice, he describes with piety the cathedral of St Marco, which was, to his mind, initially an Orthodox church. Thus, the confessional belonging, although in the past, could be a reason for Barskiy to pay it more attention. The similar situation repeats with the Umayyads’ mosque in Damascus – for Barskiy it is the church of John the Baptist, turned into mosque, that’s why he is risking his life to get inside and to describe it.The traveler appreciates the regularity of architecture and clarity of its forms, which is demonstrated in his judgement about St Mamas monastery in Morphou on Cyprus he founds the most beautiful one in the island. At the same time, he is fascinated with very fine Gothic architecture of ruined Abbey of Bella Pais (also on Cyprus). Barskiy makes no difference between styles of architecture. Barskiy says that some of the buildings including Orthodox churches are ugly. There are buildings which are not regular, not decorated, destroyed and being destroyes ones. Consequently, his judgements tend to be free from religious and confessional belonging and the author aims for being objective.
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Namdar, Linoy, Jennifer Zimni, Omri Lernau, Dieter Vieweger, Yuval Gadot, and Lidar Sapir-Hen. "Identifying Cultural Habits and Economical Preferences in the Islamic Period, Mount Zion, Jerusalem." Journal of Islamic Archaeology 10, no. 2 (March 7, 2024): 175–94. http://dx.doi.org/10.1558/jia.24777.
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Archaeological and historical sources describe differently the course of events that occurred during the Islamic conquest of Jerusalem. Was the transition from the Byzantine to the Islamic period a short and dramatic event or a long and steady process? This study aims to examine the Islamic cultural influences over Jerusalem during the Byzantine/Umayyad period and later post-earthquake of the 8th century CE. Thus, we carried out a study of Mount Zion’s (seasons 2018 and 2019) faunal assemblages, analyzing the species discovered at the site, their demography and distribution between the different architectural contexts. The focus was on evaluating the cultural identity and economic preferences of the local population. The remains we found indicate that the economy was based mainly on caprines, pigs and fish. As the site was located inside the Jerusalem walls, the locals gained their meat supply from the local markets and might have been involved in agriculture outside the walls. Although the site experienced architectural alterations between the two periods, the Christian population remained, and their faunal economy did not change from the Byzantine period till after the earthquake.
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Enab, Mohammed. "DOME OF BAYT AL-MAL IN THE ISLAMIC MOSQUES: COMPARATIVE AND ARCHITECTURAL STUDY." Journal of Islamic Architecture 6, no. 1 (June 9, 2020): 13–23. http://dx.doi.org/10.18860/jia.v6i1.6735.
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Bayt al-mal is one of the important architectural innovations that characterized the Islamic civilization. It represents the treasury of the Islamic State, which preserves the various financial resources of the State. The Bayt al-mal appeared in the era of the Prophet Mohammed (peace be upon him), and its layout was simple reflects the simplicity of Islam. Its location was inside the mosque or adjacent to it. Bayt al-mal developed with the expansion of the Islamic State and the Islamic conquests, and it has a special called Diwan Bayt al-mal. Domes were built in mosques as one of the branches and sections of the Bayt al-mal. These domes were dedicated to preserving the different funds of the endowments and places. The location of these domes was in the great mosques' courtyard. They rise from the courtyard's surface and based on eight columns. These domes appeared especially in Umayyad mosques in Syria and Palestine. Then they spread in most countries in the east and west of the Islamic world. This research deals with the concept of the Bayt al-mal; its names, origin, architectural development, and the reasons to build them. This research also studies the dimension of jurisprudence in the building of these domes. It used an analytical study of the architectural shape of these domes and studies the impact of functional dimension on the form and plan of these domes. This study shows the remaining examples of these domes in Islamic mosques and mentions some examples of the extinct ones.