Mosque Architecture

The book charts the attempts of Islam's largest missionary movement, the Tablighi Jamaat (TJ), to build Europe's biggest mosque in London – the so-called Mega Mosque. The book follows TJ from its founding in India in 1926, to its establishment in Britain during the 1940s, to its plans for construction of a controversial mosque in London. The book addresses the issues emerging at the forefront of national debates across liberal democracies: the role of Islam in the west, conceptions of changing citizenship and national identities, and how best to integrate increasingly diverse populations. What happens to illiberal and politically disengaged groups that wish to segregate themselves from what they regard as corrupt and immoral wider societies? How do these groups engage with government policy that seeks to define good citizens as those that are actively engaged in the socio-political life of the community? Zacharias Pieri provides context and insight to answer these and other important questions.

Sex segregation, particularly one that is reinforced in the name of religion, is often blamed for fortifying gender discrimination in society as a whole. This dissertation examines this assumption in Islamic society and investigates how such segregation may actually benefit Muslim women. This dissertation specifically asks how sex segregation has been defined among Muslims in Yogyakarta (Indonesia), who holds the authority to form the definition, and how gender separation is translated into mosque spaces and internalized through societal life. Guided by postcolonial feminist theory and poststructuralist visual theory, it further questions not only how gender conceptions permeate the architectural space of the mosque but also how architectural space helps to shape the larger landscape of gender relations.
The mosques of Yogyakarta, comprising Masjid Gedhe Kauman, Musalla ‘Aisyiyah, Musalla Ar-Rosyad, Masjid Keputren, and Masjid Panepen, and the ‘Aisyiyah organization (founded in the early twentieth century) provide a case study for studying how sex segregation is imposed through social and spatial practices. Using data obtained through ethnographic research (participant observation and in-depth interviews) and archival records pertaining to the establishment of these mosques, which include mosques exclusively for women and prayer spaces set aside for them within the congregational mosque, the architectural layout of the mosques is revealed as a spatial translation of the control of the gaze upon women and their sexuality. The control is a disciplinary mechanism of spatial and visual segregation that privileges men and posits the mosque as a space for men. Yet despite this apparent discrimination, segregation can also facilitate women’s access to resources in public space such as the mosque. Because the Javanese mosque as an institution provides space for the express use of women, and thus opportunities for their leadership in that context, it serves as an important political space. By examining how gender difference is accommodated and controlled in these five mosques, this dissertation seeks to provide a model of analysis in architectural studies that may be broadly applicable to promote social justice in the religious sphere.

Thousands of years after the establishment of mosque as a place of worship, issues and problems regarding its continuous development, especially those stemming from complexity of modern living have created the need for urban planners and architects to reconsider its planning and design in regard with limited land availability, shortage of resources, accessibility and appropriate architectural expression. Thus the aim of this research is to find a proper definition for urban mosques in compact cities and point out the key considerations for the design of urban mosques. This research is conducted qualitatively through reporting on available design guidelines related to the current topic followed by a discussion on three mosques within the Malay Archipelago as the secondary data source. Consequently, three mosques within Kuala Lumpur, Malaysia were studied as a primary data source. The outcome of this research establishes a framework for possible design approach of urban mosque develop...

Рецензия на монографию С.М. Червонной «Современная мечеть.
Отечественный и мировой опыт Новейшего времени» (Торунь, 2016) / The Architecture of the Contemporary Mosque: an Experience of Systematization (A review of “Contemporary Mosque. Domestic and International Experience in the Recent History” by S.M. Chervonnaya. Тoryn, 2016)

Problem statement: Nasir al-Molk mosque, which is described in architectural writing resources as a distinct mosque, has become a tourism center in Shiraz for many years and seems to have lost its devotional function. This distinction from the mosques with a more historical dating in Shiraz results in the assumption that the architectural features of this mosque are the reason for this distinction. Characteristics that come with the change or emphasis of common patterns in traditional mosques, and field observations and reviewing the documents of related resources include the lack of elongation of the prayer hall perpendicular to the axis of the qibla, the aberration of the perception of the qibla, the maximum decorations in the space of worship and the likeness to non-Muslim patterns. In order to examine these characteristics that cprayer hallenge the historic originality, it is necessary to refer to non-timely religious criteria, which goes beyond this feature, to ensure the devotional function of the mosque in an optimal way.
Research objective: Hence, the main purpose of this research is to judge and critique the distinctive features of the design of the Nasir al-Molk mosque in Shiraz based on religious criteria.
Research method: In the present article, using the verses of the Qur’an and narrations, especially those who refer to the construction of Masjid al-Nabi(The prophet’s Mosque) by the prophet (pbuh), as criteria for criticism, the judgment of these four attributes in the mosque of Nasir al-Molk will be considered.
Conclusion: The findings show that the division of the prayer hall into the eastern and western parts, which contradicts the policies of the prayer hall design from the point of view of Islam, as well as the aberration from the axis of the qibla alongside the maximum decorations that damage the experience of the worshipers, and finally use the signs and patterns of imported architecture in the Qajar era prove that the effect of these features is to enhance the mosque’s exhibitive capabilities and, hence, reduce its worshipability.

Selimiye Mosque, the masterwork of Architect Sinan, is one of the most important works of 16th century Islamic Architecture. Bringing together different architectural styles from the time the building was built, blending aesthetic ideals and function together make this building unique.

This paper aims to accentuate an interesting aspect within the Seljukid architecture: Individuality. In different regions, buildings and scales seem to give each architectural element an own identity and hence becoming an artistic principle. Due to the scarce scientific research about the Seljukid period, especially the lack of interdisciplinary analysis, and the Seljuk's experience of a rapid development in political and cultural sense, it is difficult to clarify the reasons of the mentioned principle. In this essay some examples will be displayed of the mentioned phenomenon and possible explanations of some scholars. The research question of the author is: Is the principle of individuality in architectural elements in Seljukid architecture based on the weltanschuung and philosophy of Sufism?

Qatar has witnessed a rapid development in urbanism within the last few decades especially after the oil discovery. Modern style projects have been imported to the country in-order to reflect aluxurious image. The Fareej (traditional Gulf) neighbourhood has almost disappeared and a modern lifestyle has replaced it. The Pearl Island in Qatar was one of these luxury projects contributing to the new impression. However, its social spaces lack social interaction, cohesion and vibrancy; thus, the space is less attractive except to a select group of people. Visitors are quick to notice the absence of social activities in the area, which reduces the liveability of the place. This paper focuses on investigating the social spaces of Pearl, Qatar to provide insight into what is missing and how the space could be revitalized to improve the quality of the space for users. Some recommendations are suggested to serve this aim. The paper in conclusion notes that the usage of the space can be optimised through various interventions such as hosting festivals and events in the open areas. Measures to improve thermal comfort including shading devices and thermally suited seating as well as limiting vehicular access would also help achieve the goal.

Provides a practical set of guidelines for mosque design, illustrated with 300 line drawings. This work features case studies of urban mosques in New York, Washington, Boston, and London and Birmingham amongst others, that demonstrate how mosques and Islamic centers have evolved to integrate into the urban scenario.

Formal structure sources in ritual buildings that hinged on culture, geography, climate and aboriginal traditional architecture are variable. Repeat became an integral part and symbol of religion with creation and consistency of formal structures in each ordinance. In the other word form in ritual buildings considered as a sacred term. Formal structure doesn't depend on geography, climate and habitat by creating such a cover and this manner continued forcedly. Each of the religions such as Hindu, Buddhist and Christian has similar formal structures in ritual buildings regardless of geographical placement. The Islamic ritual buildings accept a variable formal structure by the way. So the concept of form sanctity doesn't boil down in Islamic ritual buildings. Finding the roots of formal structure variation in Islamic ritual buildings is the object of current research. The methodology hinged on case study survey and takes the account of characteristic features of precedent mosques in variant geographic regions. Jameh Mosque of Isfahan, Shah-Jahan Jameh Mosque of Indian subcontinent and the Great mosque of Xi'an in China selected as case studies. Geographical and habitat variations are imminent. Therefore the solution is bringing characteristic features up to narrow theory down. This manner asserts that mosque forms picked their templates from geographical and habitat variations. Survey on formal structure roots at mentioned samples revealed that habitat of the same geographic region bring about these characteristics. Samples raised the profiles of space organizing, construction technology, decorating, color and build index. Habitat factor in each region has direct impact on formal structure of Islamic ritual buildings.

Studying contemporary mosque architecture necessitates dealing concurrently with both the past and the present. Burdens of the past cause a crisis at a point when architects attempt to design prayer spaces that avoid historicist references while attending to the religion’s liturgical requirements. This crisis indicates the moment at which architects are forced to become critical of what is preceding, and thus creates a challenging situation in the evolution of mosque architecture. This article takes the Sancaklar Mosque, designed by Emre Arolat Architecture (EAA), as its main object of research in order to assess this challenge. The Sancaklar Mosque presents a significant attempt to free mosque design from the prevailing formal practices observed in the majority of current mosques, by rejecting any clear reference to the historical mosque type and the use of any conventional mosque elements. However, I argue that while Sancaklar Mosque displays a clear break with the past, it is not ahistorical. The mosque suggests both a suspension of discussions on mosque architecture reduced to formal significations and historical prototypes, but also a different way of dealing with the past, which is, in this article, conceptualized as ‘defamiliarization’. The Sancaklar Mosque provides a significant example for a project in which familiar codified formal elements are displaced as a particular response to the challenge that architects face when designing religious buildings.

En geniş anlamda insanların yaşama, öğrenme, barınma, ibadet
etme, eğlenme vb. gibi ihtiyaçlarının karşılanması amacıyla mekân üretme süreci olarak tanımlanan mimarinin, önemli alanlarından birisinin de İslâm kültürünün mekânsal yansıması olan cami mimarisi olduğunu söylemek mümkündür. Mimari anlamda geleneksel değerler ile yapılandırılmış camiler birbirinin devamı şeklinde gelişme göstermiş, toplumsal beğeni ile oluşturulmuş yapılardır. İslâm dininde cami ve cami ögelerinin biçimlenişi ile ilgili herhangi bir tanımlama bulunmamakta, temiz bir yer ve Kâbe’ye yönlenme temelinde, her toplumda gelenek, kültür ve mimari miras çerçevesinde biçimlenmeler, bulunulan coğrafyanın da etkisiyle farklı arayışlarla karşımıza çıkmaktadır. Tarihsel süreç içerisinde cami mimarisi incelendiğinde genel anlamda yerel/geleneksel camiler, beğenilenin taklit edilmesiyle biçimlenen camiler, modern mimariye öykünen camiler ve çağdaş camiler göze çarpmaktadır. İçinde bulunduğu fiziksel ortamın kültürel ve coğrafi
özelliklerine göre farklılıklar gösteren cami biçimlenişinde tarihsel ve toplumsal sürekliliğin sağlanabilmesi için ulaşılması hedeflenen amaç; tarihsel kalıpların aktarılması yerine, geçmişin özünden yararlanarak, günümüz teknolojisinin sunduğu malzeme ve strüktür olanaklarını değerlendirerek çağdaş sonuçlara ulaşmak ve geleceğe atıfta bulunabilmek olmalıdır. Bu anlamda cami mimarisinde geleneğin dışına çıkmış yurt içi ve yurt dışındaki 21. yüzyıla ait cami örneklerinden Türkiye’de Sancaklar Camii, Marmara Üniversitesi İlahiyat Fakültesi Camii, Yeşilvadi Camii ve Gosb Camii ile yurt dışında ise Kapsarc Camii, Mohammad Rasul-Allah Camii, Al-Irsyad Camii ve İmam Reza Camileri incelenmiştir. Örneklerin biçimsel olarak farklı algısı öznel seçim kriteri olmuş, biçimin seçimindeki kavramsal arka plan tasarımcı tanımlaması doğrultusunda kaynaklardan aktarılarak; biçime dayalı mekânsal kurgu; ibadet mekânı (erkek-kadın), yan mekânlar (son cemaat mahalli); minarenin biçimi ve konumu (ana kurgu ile ilişkisi, çevre ile ilişkisi) bağlamında analiz edilmiş, kütlesel etkisi (bina kabuğu-cephe) ve iç
mekan kalitesi (malzeme, tasarım dili, doğal ışıktan faydalanma durumu)
yorumlanmıştır. Seçilen örnek camilerin mekânsal ve biçimsel okumaları
yapılarak karşılaştırmalı olarak incelenmiş ve cami mimarisinin çağdaş yorumu değerlendirilmiştir.

Sheikh Lotfollah Mosque is one of the most beautiful and salient examples of Iranian architecture of the Safavid era, in Isfahan. Despite the scientific studies on the architecture of this mosque, its sacred and semantic concepts have been overlooked behind its hidden values. Therefore, the Sheikh Lotfollah Mosque has been studied as a human-made place using the phenomenological approach to architecture, in order to understand the importance of inducing the concept of genius loci; and by examining each of the elements and comparing them to the ideas and components of place. The authors try to answer the question that what environmental qualities of the Sheikh Lotfollah Mosque build its genius loci? The research method used in this paper was phenomenology and information were gathered by library studies. The result of the research indicates that this Mosque has significant values, including semantic load, and there is a relationship between its elements and their material and semanti...

Yavuz Sultan Selim’in (1520) vefatının akabinde oğlu Kanuni Sultan Süleyman tarafından yaptırılmış olan Sultan Selim Cami ve Külliyesi İstanbul’un yedi tepesinden birinin üzerindedir. İstanbul’un İslami bir hüviyet kazanması için yapılan faaliyetlerin başında cami ve külliye inşaatları gelmektedir. Sultan Selim Cami de bu maksada binaen Fatih ilçesinde inşa edilmiştir. Sonraki dönemlerde tahta geçen Osmanlı padişahları camiye gerekli özeni göstermiş ve tamiri için hiçbir masraftan kaçınmamışlardır. Bu çalışma, Sultan Selim Cami ve Külliyesi’nin, camiye giden su yollarının ve kaldırımlarının 1850-1900 yılları arasında geçirdiği tadilat ve onarımları ele almaktadır.

Indonesia has the largest Muslim population in the world, followed by a large number of mosques scattered in various places and these mosques sometimes have a problem regarding the efficiency in managing the resources of a mosque. This paper is designed to introduce the concept of mosque design based on the principles of smart building with the literature study methods and analysis, and comparison to the values in the philosophy of the Qur'an to determine the suitability of the application of smart building technology in the design of a mosque. With the support of some religious activities program, the expected result is "smart mosque", that would also suit with the site and user.

Essai ini membahas mengenai karakteristik arsitektur yang terdapat pada karya arsitektur Masjie Suleimaniya di Kota Istanbul, Turki. Masjid Suleimaniye adalah sebuah karya aristektur peninggalan Sultan Sulaiman Dinasti Ustmani pada masa kejayaannya. Masjid Suleimaniye dirancang oleh Arsitek Sinan dengan filosofi keagungan Sultan Suleiman dan Kejayaan Islam di tangan Dinasti Ustmani. Untuk mengetahui representasi filosofi Arsitek Sinan tersebut, maka dalam essay ini dilakukan telaah karya arsitektur mulai dari definisi arsitektur yang dipilih, penyusunan substansi bentuk sehingga mewujudkan estetika arsitektur, fungsi dan makna arsitektur dari bentuk yang disusun, serta struktur dan konstruksi arsitektur yang kokoh dalam mewujudkan filosofi keagungan dan kejayaan.

در دوران معاصر، نگاه معماری مدرن و در امتداد آن معماران آکادمیک نسل جدید بر روی طراحی بناهای جدید، از جمله مساجد، تاثیرهای فراوانی داشته است. یکی از مهمترین این تاثیرات تغییرات شکلی و فضایی مساجد در دوران معاصر است به نحوی که امروزه مساجد نوگرا به عنوان خوانش جدیدی از مسجد در فضای معماری و جامعه مطرح شده اند. در این میان تنوع گونه ها و الگوهای ایده پردازانه در طراحی بسیار زیاد هستند و بر خلاف گذشته که سنت های خاصی در هر دوره بر ساخت مسجد حاکم بود نمی توان مساجد را واجد هیچ خصوصیت شکلی مشخصی دانست. علاوه بر تحولات وسیعی که در زمینه طراحی و ساخت بناهای معاصر وجود دارد، این مقاله درصدد است به بازشناسی گرایش‎های طراحی مسجد در دوران معاصر به طور خاص بپردازد و با شناسایی شاخص‎های این تحولات به طبقه بندی آنها پرداخته و به نوعی جریان‎های تاثیر گذار بر دوران تحول را در معماری مساجد بشناسد. پرسش های پژوهش عبارت اند از : آیا می‎توان گرایش‎هایی را در طراحی مساجد معاصر ایران در مقایسه با جهان اسلام پیشنهاد نمود؟ چه معیارهایی برای این مهم می‎توان در نظر گرفت؟  چه گرایش‎هایی در طراحی مساجد معاصر وجود دارند؟ و هر یک دارای چه مشخصاتی هستند؟
فرآیند استنتاج از سه مرحله تشکیل شده است. «انتخاب مساجد و شاخصه ها»، «طبقه بندی داده‎های کمی و تحلیل» و نتیجه گیری. بر اساس مبانی تحقیق، روش تحقیق نمونه موردی با استفاده از راهکارهای ترکیبی برای انجام تحقیق انتخاب شده است. رویکرد پژوهش «ساخت نظریه» است. روش گردآوری اطلاعات ترکیبی از مطالعات کتابخانه و مراجعه به میدانی است. برای رسیدن به پرسش های پژوهش با استفاده از یک روش کمی – کیفی به بررسی خصوصیات منتخبی از انواع گونه های مساجد نوگرای معاصر پرداخته شده است و سپس بنابر نتایج بدست آمده، الگوهای طراحی آنها شناسایی و تبیین شده است. بر اساس بررسی انجام شده بخشی از مساجد معاصر که گونه شناسی بر روی آنها انجام شد، مساجدی هستند که در جامعه اسلامی شاخص و یا مساجدی که از نظر کالبدی معنای مسجد را در کالبدی جدید معرفی کرده اند؛ این مساجد بر اساس گونه شناسی شکلی، خود به چهار دسته تقسیم شده اند، این زیر گروه‎ها عبارتند از: مساجد نوگرای سفید، مساجد ناب گرا، مساجد فرم گرا و مساجد نوگرای التقاطی.

Conference Track 1: Mosque Architecture: Between Global Contexts and Local Traditions
• Bridging the gap between mosques and communities
• Compatibility of Mosque architecture with urban tissues worldwide
• Charity mosques: implications of prototype mosques 
• Challenges of mosque architecture in western (non-Muslim) contexts
• Regional variants in mosque architecture
• Beyond the mosque: diverse spaces of worship
• Transformation of churches into mosques and vice versa
Conference Track 2: Spirituality in Mosque Architecture
• Impact of design elements on worshipper’s experience
• Sensorial aspects of spirituality in mosque design
• Historiography of spirituality in mosque architecture
• The effect of Covid-19 social distancing in mosque spiritualty
• Location context and spirituality
• Role of the Quran in mosque spiritualty
Conference Track 3: Mosque: Multiple Design and Construction Techniques:
• Mosque interiors and ornamentation
• Sustainability regulations and policies for mosque design and construction
• Eco- Mosque design
• Mosque architecture and design in post-Covid-19 pandemic era
• The future of mosque design

На новых территориях Халифата в первые же десятилетия после тюркского завоевания развернулось активное строительство необходимых культовых зданий, и новым правителям пришлось решать вопрос выбора образцов для них. Аргументами в этом выборе становились не только (и не столько) имевшиеся типы мечети и признанные шедевры мусульманской архитектуры, но и политические амбиции Великих Сельджуков и их анатолийских вассалов...

Questo testo costituisce un tentativo d'introdurre il tema dell'arte e dell'architettura islamica presso un pubblico non specialistico attraverso una serie di articoli scritti da autori diversi e concernenti prevalentemente i seguenti argomenti: l' evoluzione storica del concetto di moschea, il motivo della proibizione delle raffigurazioni di esseri animati, il significato ed il ruolo della lingua araba e del testo coranico nell'evoluzione dell' arte islamica. La natura dell' arte is-lamica ed il ruolo che riveste nella vita sociale e culturale dei musulmani è un tema che purtroppo non ha ricevuto una grande attenzione sia all'esterno che all'interno della stessa comunità. Speriamo che questo contributo possa essere di aiuto al lettore interessato a comprendere questo aspetto affascinante ma poco conosciuto della cultura islamica.

The Journal of Islamic Faith and Practice is a new, online, double-blind, peer reviewed, interdisciplinary journal ‎published by Indiana University and sponsored by the Islamic Seminary Foundation (ISF). Produced annually, this ‎journal commits itself to promoting academic and professional research about recent developments in American Muslim ‎communities. In doing so, the Journal aims to provide a platform for scholars, students, and researchers to exchange ‎their latest findings from varied disciplines. Therefore, one of the key aims of the Journal is to foster dialogue between ‎academics, researchers, community leaders, chaplains and students regarding Islamic faith and how it is practiced in ‎America. The Journal will be in an open-access format with print on demand available at Amazon.com.‎

https://www.amazon.com/Journal-Islamic-Faith-Practice-‎Issue/dp/1980526761?SubscriptionId=AKIAJ2F6RDUSIYCWQMFQ&tag=sa-b2c-new-‎‎20&linkCode=xm2&camp=2025&creative=165953&creativeASIN=1980526761‎

After the Group Areas Act of 1950 was abolished on the 5th of June 1991 in South Africa, non-white Muslims were able to reside in suburbs that were regarded previously as white only suburbs. As Muslim families moved into these suburbs, a need for local mosques to be built arose. This was to facilitate the five daily prayers and the religious education of the Muslim community. These new mosque were built in a space that previously had no Muslim presence and as such took on a far deeper meaning the historically accepted symbol of Islamic identity. Grabar (2004:40) states, “the building known as a mosque is permanently and appropriately associated with the presence of Islam”. This symbolism has not changed, however the mosque now faces the challenge of associating itself with the community it serves.
This study aims to critically analyse existing mosques from the last 10 years to determine how multi-cultural communities have influenced the interior design and architectural identity of the mosques based on the challenges faced when developing the mosque. As the presence of mosques have been a key point of debate in Europe, as stated by Allievi (2010:13) “conflicts over building mosques in Europe are multiplying”, considerable research has been undertaken in that part of the world, however here in South Africa no research has been done in the field of interior design and detailing on local mosques.
To identify the challenges in developing a community built mosque three case studies from locations in Johannesburg have been selected for this study. These mosques located in Greenside, Auckland Park and Houghton have been selected as they are funded by the Muslim communities they serve, were built in the last 10 years, serve Muslim communities that are fairly young and are located in suburbs that represent diverse cultural and social backgrounds. Mulugeta (2009) indicates that “since the 1994 democratic elections, affluent Muslims have increasingly been moving into formerly exclusively white neighbourhoods, where mosques were forbidden under the old system”. Three international mosques have been selected with similar criteria to that of the local case studies. This was done to assist in developing an understanding of the strategies being employed in mosque design.
Through an interpretivist approach, this qualitative research aims to create a deeper understanding of the challenges that architects and designers face when designing community built mosques in Johannesburg. Qualitative research methodologies such as visual analysis and textual analysis shall be used to investigate the knowledge required. Thereafter interviews with architects and designers of mosques as well as with the mosque representatives and members of the communities surrounding the case studies will be performed to arrive at an understanding of the issues involved with the design process. The interviews will also provide information on the communities’ opinion concerning the mosque. The anticipated output from this research is to be a dissertation outlining the positive and negative aspects of concepts and techniques used in designing mosques that attempt to embrace contemporary architectural and interior design trends, yet keep an Islamic identity. This study could be of interest to architects, interior designers and local Muslim communities that are yet to build a mosque, or for communities in which mosques are already located.

Обратившись к теме современной мечети, архитектура Турецкой Республики оказалась скована формами османской неоклассики. На протяжении всей II пол. XX в. новые мечети оказывались копиями памятников прошлого. Внедрение новых концепций оказалось возможным только в рамках частного заказа, однако несколько оригинальных «авангардистских» проектов и мечетей 1960–1980-х гг., воспринятые как вклад в национальную архитектуру, сами стали образцами для подражания, порождая странные сочетания неоклассических и не-классических элементов.