{"title":"Ronald Lewcock (1929–2022): In Memory of a Mentor","authors":"M. Gharipour","doi":"10.1386/ijia_00112_7","DOIUrl":"https://doi.org/10.1386/ijia_00112_7","url":null,"abstract":"","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44228112","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Bagh-i Babur in Kabul is generally held to have been founded by Babur in 1504, when he made Kabul his home. A close examination of the Mughal sources, however, reveals a more complex picture. I suggest that, contrary to other Mughal funerary gardens, which were built by a single patron, the Bagh-i Babur was a dynastic project of several succeeding generations of Mughal emperors. It was incepted by Babur; preserved by his sons Mirza Kamran and Humayun, and his grandson Mirza Hakim, as an honoured burial site of the early Mughals; enclosed and transformed, as I suggest, into a grand terraced construction by Emperor Akbar; highlighted by Emperor Jahangir with dynastic inscriptions; and thoroughly renovated and enriched with buildings by Emperor Shah Jahan. After the Mughal era, the garden became a place of recreation for the people of Kabul, and at the end of the nineteenth century it was rehabilitated and appropriated as a residential pleasance by the Afghan kings, who shaped their reigns and concepts of kingship on Mughal models. After periods of unrest and destruction, the garden was reconstructed in the early twenty-first century and became a public park for the people of Kabul.
{"title":"The Garden of Babur in Kabul: A Dynastic Project of the Mughal Dynasty and Its Survival","authors":"E. Koch","doi":"10.1386/ijia_00094_1","DOIUrl":"https://doi.org/10.1386/ijia_00094_1","url":null,"abstract":"The Bagh-i Babur in Kabul is generally held to have been founded by Babur in 1504, when he made Kabul his home. A close examination of the Mughal sources, however, reveals a more complex picture. I suggest that, contrary to other Mughal funerary gardens, which were built by a single patron, the Bagh-i Babur was a dynastic project of several succeeding generations of Mughal emperors. It was incepted by Babur; preserved by his sons Mirza Kamran and Humayun, and his grandson Mirza Hakim, as an honoured burial site of the early Mughals; enclosed and transformed, as I suggest, into a grand terraced construction by Emperor Akbar; highlighted by Emperor Jahangir with dynastic inscriptions; and thoroughly renovated and enriched with buildings by Emperor Shah Jahan. After the Mughal era, the garden became a place of recreation for the people of Kabul, and at the end of the nineteenth century it was rehabilitated and appropriated as a residential pleasance by the Afghan kings, who shaped their reigns and concepts of kingship on Mughal models. After periods of unrest and destruction, the garden was reconstructed in the early twenty-first century and became a public park for the people of Kabul.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46919856","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this paper is to identify the background of rapid urban development in Tebuireng, an area hosting one of the oldest and most well-known pesantren (Islamic boarding school) in Indonesia. Within less than a decade, Tebuireng has run into significant development to accommodate massive number of people visiting the area. We conduct numerous field observation, mappings and in-depth interview with related actors in the area. Content analysis method is carried out to figure out the objective of this research. The study found that faith, known as ‘Ngalap Barokah’ is the main basis for the process of city formation and determines how the urban actors utilize the urban space. Considering the huge numbers of Islam believers in Indonesia, it is important to understand the aspects of faith that affect the urban growth, especially in the cities dominated by Moslem population. Finally, the finding of this faith based morphological research is potentially contributed for the practice of Indonesian urban planning, especially for anticipating the city growth dominated by Moslem stake holders.
{"title":"The Role of ‘Ngalap Barokah’ in Rapid Urban Development: Case Study of Tebuireng, Jombang","authors":"Hanifa Fijriah, E. Ellisa","doi":"10.18860/jia.v7i2.16385","DOIUrl":"https://doi.org/10.18860/jia.v7i2.16385","url":null,"abstract":"The purpose of this paper is to identify the background of rapid urban development in Tebuireng, an area hosting one of the oldest and most well-known pesantren (Islamic boarding school) in Indonesia. Within less than a decade, Tebuireng has run into significant development to accommodate massive number of people visiting the area. We conduct numerous field observation, mappings and in-depth interview with related actors in the area. Content analysis method is carried out to figure out the objective of this research. The study found that faith, known as ‘Ngalap Barokah’ is the main basis for the process of city formation and determines how the urban actors utilize the urban space. Considering the huge numbers of Islam believers in Indonesia, it is important to understand the aspects of faith that affect the urban growth, especially in the cities dominated by Moslem population. Finally, the finding of this faith based morphological research is potentially contributed for the practice of Indonesian urban planning, especially for anticipating the city growth dominated by Moslem stake holders.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75527429","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The phenomena of the Acehnese traditional houses philosophy functioned as dwelling houses have shifted into simple educational building design concepts, particularly for the people who live in suburban. The concept is able to be implemented by modern society in Aceh in order to design government buildings, banking offices, and other public buildings. This study aims to identify and analyze how the philosophies of the Acehnese traditional dwelling are transformed into a modest educational facility. The focus area of study is educational facilities owned by the local community located in the suburbs. Is the level of comfort suitable for its function? The study used three stages of research methodology: (1) observation which was carried out by using a typomorphological approach; (2) analysis of elements of Acehnese traditional house construction; and (3) simulation of the factors that determine the comfort of the building. The results of this study indicate the possibility of adapting the traditional Acehnese house design concept into an educational facility. The front porch (Seuramoe Keue) of the space division in Rumoh Aceh can be transformed as Balai Pengajian Quran using wood as primary materials for construction and building.
{"title":"The Transformation of Rumoh Aceh Philosophy in Educational Facilities of Balai Pengajian Quran in Aceh Besar","authors":"Z. Sahputra, E. N. Rauzi, M. H. A. Edytia","doi":"10.18860/jia.v7i2.15328","DOIUrl":"https://doi.org/10.18860/jia.v7i2.15328","url":null,"abstract":"The phenomena of the Acehnese traditional houses philosophy functioned as dwelling houses have shifted into simple educational building design concepts, particularly for the people who live in suburban. The concept is able to be implemented by modern society in Aceh in order to design government buildings, banking offices, and other public buildings. This study aims to identify and analyze how the philosophies of the Acehnese traditional dwelling are transformed into a modest educational facility. The focus area of study is educational facilities owned by the local community located in the suburbs. Is the level of comfort suitable for its function? The study used three stages of research methodology: (1) observation which was carried out by using a typomorphological approach; (2) analysis of elements of Acehnese traditional house construction; and (3) simulation of the factors that determine the comfort of the building. The results of this study indicate the possibility of adapting the traditional Acehnese house design concept into an educational facility. The front porch (Seuramoe Keue) of the space division in Rumoh Aceh can be transformed as Balai Pengajian Quran using wood as primary materials for construction and building.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84928226","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The condition of the grand mosques in the Boyolali, Surakarta, and Karanganyar areas currently does not consider facilities that can accommodate people with disabilities. This study aims to improve the accessibility of mosque facili-ties and provide proposals for designing facilities that are accessible for mosque worshipers, including those with disabilities. The object of this re-search consists of several great mosques located in Boyolali, Surakarta, and Karanganyar. The accessible congregation is used to conduct access audits using a questionnaire to assess the level of accessibility as well as to deter-mine the priority of the selected mosque, and then design the mosque facili-ties using AutoCAD software concerning the Regulation of the Minister of Public Works and Public Housing No. 14 of 2017. The results of the congregation show that 4 mosques are not accessible and 1 mosque is less accessible. Based on the analysis, it shows that the Madaniyah Great Mosque located in Karanganyar was chosen to be the object of the proposed improve-ment because it has the highest accessibility index value and the current condition of the mosque is the most likely to be repaired, so that mosque facilities are accessible for people with disabilities. The proposal to improve facilities at the Great Madaniyah mosque is to provide a unique parking lot with a size of 5 m x 2.3 m, provide an incline with a slope of 5° and have handrails on both sides, provide two types of ablution places, namely with a seat and no seat, provide toilets equipped with kick plates, automatic hinges, panic buttons, and handrails; provide lifts with handles on all sides and a lift size of 120 cm x 230 cm; provide signs or signs in unique parking lots; add signposts; provide a particular prayer area and a special lane located close to the entrance to the prayer area.
{"title":"Evaluation and Design Accessibility of Mosque’s Facilities for People with Disabilities","authors":"Iksan Widiantoro Restu Aji, B. Suhardi, I. Iftadi","doi":"10.18860/jia.v7i2.17380","DOIUrl":"https://doi.org/10.18860/jia.v7i2.17380","url":null,"abstract":"The condition of the grand mosques in the Boyolali, Surakarta, and Karanganyar areas currently does not consider facilities that can accommodate people with disabilities. This study aims to improve the accessibility of mosque facili-ties and provide proposals for designing facilities that are accessible for mosque worshipers, including those with disabilities. The object of this re-search consists of several great mosques located in Boyolali, Surakarta, and Karanganyar. The accessible congregation is used to conduct access audits using a questionnaire to assess the level of accessibility as well as to deter-mine the priority of the selected mosque, and then design the mosque facili-ties using AutoCAD software concerning the Regulation of the Minister of Public Works and Public Housing No. 14 of 2017. The results of the congregation show that 4 mosques are not accessible and 1 mosque is less accessible. Based on the analysis, it shows that the Madaniyah Great Mosque located in Karanganyar was chosen to be the object of the proposed improve-ment because it has the highest accessibility index value and the current condition of the mosque is the most likely to be repaired, so that mosque facilities are accessible for people with disabilities. The proposal to improve facilities at the Great Madaniyah mosque is to provide a unique parking lot with a size of 5 m x 2.3 m, provide an incline with a slope of 5° and have handrails on both sides, provide two types of ablution places, namely with a seat and no seat, provide toilets equipped with kick plates, automatic hinges, panic buttons, and handrails; provide lifts with handles on all sides and a lift size of 120 cm x 230 cm; provide signs or signs in unique parking lots; add signposts; provide a particular prayer area and a special lane located close to the entrance to the prayer area.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89613905","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The mosque's architecture was built to reflect the physical environment in which Muslim communities manifest their religious devotion and way of life. This study tries to reveal the community's sociological and cultural picture in traditional mosques' architecture. It analyzes the people's devotion and religious beliefs in designing and constructing traditional mosques. The case study method applied consisted of building measurements in the field, field observations, and interviews with expert informants at the Kajoran Mosque, Klaten. Based on the research results on the Kajoran Mosque's architecture, it can be seen that the architecture of the Kajoran Mosque in Klaten facilitates social activities for the community around the Kajoran Klaten Mosque. The presence of a mosque porch is used for religious activities such as tahlilan, sodaqohan, prayer together, and routine worship.
{"title":"Architecture of the Kajoran Cultural Heritage Mosque Building Complex and Community Life Around the Building Area","authors":"Ahmad Mahbub Hamdani, A. Suprapti, S. Rukayah","doi":"10.18860/jia.v7i2.16525","DOIUrl":"https://doi.org/10.18860/jia.v7i2.16525","url":null,"abstract":"The mosque's architecture was built to reflect the physical environment in which Muslim communities manifest their religious devotion and way of life. This study tries to reveal the community's sociological and cultural picture in traditional mosques' architecture. It analyzes the people's devotion and religious beliefs in designing and constructing traditional mosques. The case study method applied consisted of building measurements in the field, field observations, and interviews with expert informants at the Kajoran Mosque, Klaten. Based on the research results on the Kajoran Mosque's architecture, it can be seen that the architecture of the Kajoran Mosque in Klaten facilitates social activities for the community around the Kajoran Klaten Mosque. The presence of a mosque porch is used for religious activities such as tahlilan, sodaqohan, prayer together, and routine worship.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86974823","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Third Places refers to managed gathering spaces outside the home and work where people can engage in social interaction voluntarily. These places are known to decrease stress and build a sense of community. However, third places are currently developed in a western cultural context. This paper investigates the role of third places in the context of eastern culture, specifically with Islamic values. Using a qualitative approach, the data was gathered using semi-structured interviews with young Muslim visitors of a coffeehouse in Bandung City. The results illustrate that the coffeehouse is considered a third place. Not only because of its availability for conversation and laughter but also its architectural features that support Islamic practices like praying and maintaining certain proximity with the opposite gender. This study concluded that the cultural framework in which a third place is created is critical.
{"title":"The Appropriate Third Places: A Perspective from the Muslim Youth","authors":"Fath Nadizti, H. Hanan, F. Firmansyah","doi":"10.18860/jia.v7i2.17180","DOIUrl":"https://doi.org/10.18860/jia.v7i2.17180","url":null,"abstract":"Third Places refers to managed gathering spaces outside the home and work where people can engage in social interaction voluntarily. These places are known to decrease stress and build a sense of community. However, third places are currently developed in a western cultural context. This paper investigates the role of third places in the context of eastern culture, specifically with Islamic values. Using a qualitative approach, the data was gathered using semi-structured interviews with young Muslim visitors of a coffeehouse in Bandung City. The results illustrate that the coffeehouse is considered a third place. Not only because of its availability for conversation and laughter but also its architectural features that support Islamic practices like praying and maintaining certain proximity with the opposite gender. This study concluded that the cultural framework in which a third place is created is critical.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74908190","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Al-Wustho Mangkunegaran Mosque is one of the historical mosques in Surakarta, located in the Mangkunegaran Palace area. Kanjeng Gusti Pangeran Adipati Arya Mangkunegara-I initiated the construction. The mosque belongs to Mangkunegaran palace and is protected as a cultural heritage building. The purpose of this research is to find 1). the historical value of the building, 2). various philosophical values that underlie the shape/embodiment of the structure (spatial planning, building form, decorative arts), 3). contextual matters related to the function and condition of the Al-Wustho Mangkunegaran Mosque. The methods used are 1. historical plot tracing, building artifacts tracing through primary and secondary sources, 2. Interviews with mosque/marbot holders, community users, and community leaders. 3. Reference studies, analysis, and synthesis. The historical values are indicated by the existence of the palace mosque which is a cultural heritage building. The King besides being a ruler is also a religious leader (panatagama). The philosophical values are reflected in the design, construction, symbols, and ornamentation of mosques that contain Islamic philosophy. Located on a three-stack tajug roof, calligraphic ornamentation on gates, doors, windows, and columns is a reminder to be closer to Allah. The contextual values of the building are seen in the blending style of Javanese, European and Islamic cultures. The mosque also functions for the benefit of the people as the embodiment of rahmatan lil Alamin.
al - wutho Mangkunegaran清真寺是泗水市历史悠久的清真寺之一，位于Mangkunegaran宫殿地区。Kanjeng Gusti Pangeran Adipati Arya Mangkunegara-I发起了建设。这座清真寺属于Mangkunegaran宫殿，作为文化遗产建筑受到保护。本研究的目的是发现1).建筑的历史价值，2).结构的形状/体现背后的各种哲学价值(空间规划，建筑形式，装饰艺术)，3).与al - wutho Mangkunegaran清真寺的功能和条件相关的语境问题。使用的方法有:1。1 .历史情节溯源，建筑文物溯源;与清真寺/集市持有者、社区用户和社区领袖的访谈。3.参考研究、分析和综合。作为文化遗产建筑的宫殿清真寺的存在表明了其历史价值。国王除了是统治者，也是宗教领袖。哲学价值体现在清真寺的设计、建筑、符号和装饰中，这些都包含着伊斯兰哲学。它位于三层塔瓦格屋顶上，门、窗和柱子上都有书法装饰，提醒人们更接近真主。建筑的语境价值体现在爪哇、欧洲和伊斯兰文化的融合风格中。清真寺也为人民的利益发挥作用，作为rahmatan lil Alamin的化身。
{"title":"Historical, Philosophical, and Contextual Values in Al-Wustho Mangkunegaran Mosque, Surakarta","authors":"Widyastuti Nurjayanti","doi":"10.18860/jia.v7i2.15609","DOIUrl":"https://doi.org/10.18860/jia.v7i2.15609","url":null,"abstract":"Al-Wustho Mangkunegaran Mosque is one of the historical mosques in Surakarta, located in the Mangkunegaran Palace area. Kanjeng Gusti Pangeran Adipati Arya Mangkunegara-I initiated the construction. The mosque belongs to Mangkunegaran palace and is protected as a cultural heritage building. The purpose of this research is to find 1). the historical value of the building, 2). various philosophical values that underlie the shape/embodiment of the structure (spatial planning, building form, decorative arts), 3). contextual matters related to the function and condition of the Al-Wustho Mangkunegaran Mosque. The methods used are 1. historical plot tracing, building artifacts tracing through primary and secondary sources, 2. Interviews with mosque/marbot holders, community users, and community leaders. 3. Reference studies, analysis, and synthesis. The historical values are indicated by the existence of the palace mosque which is a cultural heritage building. The King besides being a ruler is also a religious leader (panatagama). The philosophical values are reflected in the design, construction, symbols, and ornamentation of mosques that contain Islamic philosophy. Located on a three-stack tajug roof, calligraphic ornamentation on gates, doors, windows, and columns is a reminder to be closer to Allah. The contextual values of the building are seen in the blending style of Javanese, European and Islamic cultures. The mosque also functions for the benefit of the people as the embodiment of rahmatan lil Alamin.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75800943","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper investigates the architecture of the Dezzak Grand Mosque in Saravan City for the first time to the best of our knowledge. One of the most important research problems was the lack of sufficient information about the Dezzak Mosque. Considering that some of the Islamic geographers had sporadically mentioned an old mosque in the southeast of Iran, comprehensive field research was not done in this regard. This study compares Dezzak Mosque the oldest mosque in South East of Iran with the Prophet Mohmmad Mosque in Medina and other mosques of Early Islam in Iran such as Fahraj Tarikhane Damghan mosques in Iran from the perspective of style and architectural features. With the arrival of the Muslim Arabs to Iran and acceptance of the new religion, Islam, Iranian Muslims were engaged in the construction of mosques in this country. The Dezzak Mosque was one of them. The mosque has a square plan with a corridor, which is surrounded by circular columns and arches around the courtyard with clay raw. The columns have a diameter of 1.5 meters around the courtyard, which is most on the South Side. Raw bricks for the construction of the building and palm trees are used to cover the roof. Recent studies show that the Dezzak Mosque in terms of stylistic influences of the Khorasani style is the first Islamic-Iranian style. Dezzak Mosque is similar to the Prophet Mosque in Medina in case of plan, materials, and architectural features, and also it has been influenced by Tarikhane Damghan and Fahraj as the oldest mosques In Iranian Plateau.
{"title":"The Architecture of Dezzak Grand Mosque, Iranian Baluchestan With Reference To Prophet Mohammad Mosque in Medina","authors":"Hossein Sarhaddi-dadian, Saber Malekzadeh, Zuliskandar Ramli","doi":"10.18860/jia.v7i2.17018","DOIUrl":"https://doi.org/10.18860/jia.v7i2.17018","url":null,"abstract":"This paper investigates the architecture of the Dezzak Grand Mosque in Saravan City for the first time to the best of our knowledge. One of the most important research problems was the lack of sufficient information about the Dezzak Mosque. Considering that some of the Islamic geographers had sporadically mentioned an old mosque in the southeast of Iran, comprehensive field research was not done in this regard. This study compares Dezzak Mosque the oldest mosque in South East of Iran with the Prophet Mohmmad Mosque in Medina and other mosques of Early Islam in Iran such as Fahraj Tarikhane Damghan mosques in Iran from the perspective of style and architectural features. With the arrival of the Muslim Arabs to Iran and acceptance of the new religion, Islam, Iranian Muslims were engaged in the construction of mosques in this country. The Dezzak Mosque was one of them. The mosque has a square plan with a corridor, which is surrounded by circular columns and arches around the courtyard with clay raw. The columns have a diameter of 1.5 meters around the courtyard, which is most on the South Side. Raw bricks for the construction of the building and palm trees are used to cover the roof. Recent studies show that the Dezzak Mosque in terms of stylistic influences of the Khorasani style is the first Islamic-Iranian style. Dezzak Mosque is similar to the Prophet Mosque in Medina in case of plan, materials, and architectural features, and also it has been influenced by Tarikhane Damghan and Fahraj as the oldest mosques In Iranian Plateau.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80057868","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Pramono, T. I. W. Primadani, Y. Kusumawati, B. Kurniawan, F. Pratama
Humanity's activities cause the destruction that occurs in the world as a caliphate, as stated in Surah Ar-Rum (30), verse 41 of the Quran. One of the products that might harm the ecosystem is waste. Various countries, including the Indonesian Government, have competed with numerous initiatives and policies to save environmental sustainability. The author of this study provided training on how to conserve the environment by processing trash, particularly fabric waste. Bina Nusantara University's community development initiative invites numerous assisted MSMEs to participate in a waste management training session. Participants are instructed on how to transform fabric waste into useful interior products. The techniques conducted start from joining fabric waste with patchwork, quilting, and applique connection techniques. From the connection results, the product's value can be increased again by adding a digital screen printing technique. Islamic Art is one of the many motifs that can be used. Implementing Islamic geometric patterns and floral, vegetal, and calligraphy designs on interior accessories are some examples of Islamic art motifs. Apart from being able to decorate the interior of the home, particularly by giving it an Islamic feel, the objective of creating this product is to conserve the environment through upcycling technology.
{"title":"Upcycling Fabric Waste for Home Decoration by Implementing Islamic Art Approach","authors":"A. Pramono, T. I. W. Primadani, Y. Kusumawati, B. Kurniawan, F. Pratama","doi":"10.18860/jia.v7i2.15795","DOIUrl":"https://doi.org/10.18860/jia.v7i2.15795","url":null,"abstract":"Humanity's activities cause the destruction that occurs in the world as a caliphate, as stated in Surah Ar-Rum (30), verse 41 of the Quran. One of the products that might harm the ecosystem is waste. Various countries, including the Indonesian Government, have competed with numerous initiatives and policies to save environmental sustainability. The author of this study provided training on how to conserve the environment by processing trash, particularly fabric waste. Bina Nusantara University's community development initiative invites numerous assisted MSMEs to participate in a waste management training session. Participants are instructed on how to transform fabric waste into useful interior products. The techniques conducted start from joining fabric waste with patchwork, quilting, and applique connection techniques. From the connection results, the product's value can be increased again by adding a digital screen printing technique. Islamic Art is one of the many motifs that can be used. Implementing Islamic geometric patterns and floral, vegetal, and calligraphy designs on interior accessories are some examples of Islamic art motifs. Apart from being able to decorate the interior of the home, particularly by giving it an Islamic feel, the objective of creating this product is to conserve the environment through upcycling technology.","PeriodicalId":41944,"journal":{"name":"International Journal of Islamic Architecture","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83097070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"艺术学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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