Saudi Aramco World 2014 Calendar
Saudi Aramco World 2014 Calendar
Saudi Aramco World 2014 Calendar
com
domes
Domes
Written by Sheila S. Blair and Jonathan M. Bloom Like minarets, domes are one of the signature forms in Islamic architecture. Since the revelation of Islam in the seventh century of the Common Era until today, they have been used in mostif not allIslamic lands and cultures. Technically, a dome is a rounded vault, set over a room that is usually square. Builders adopted various means to connect the square room to the domes circular base. Long before Islam, the dome was a popular architectural form throughout the Mediterranean and southwest Asia. Indeed the English word dome derives from the Latin word domus, which means house. In Arabic, the most common term for a dome is qubba, which comes from a Syriac word meaning canopy or umbrellaa reference to the much earlier domical tents of Turkoman and other nomads. The rst major work of Islamic architecture, the Dome of the Rock in Jerusalem, nished in 691 under the sponsorship of the Umayyad caliph Abd al-Malik, is covered by a monumental dome on a wooden frame. A few years later, when his son the Caliph al-Walid had the Prophet Muhammads mosque in Madinah reconstructed, a shallow wooden dome was installed over the space in front of the mihrab, to emphasize its importance, and today the Prophets Mosque, rebuilt over the centuries, retains this feature. Additionally, the palaces of the Umayyad caliphs in Syria invariably had a domed audience hall, known as a qubbat al-khadra or a dome of heaven. These three types of domescommemorative, sacred and royal (or ofcial)continue to be used in Islamic architecture to this day. In the Islamic lands and cultures around the Mediterranean, the domed interior was generally regarded as more important than the exterior, which was often either plain or covered with a practical, weather-resistant pyramidal tile roof. Thus the ribbed domes added to the Great Mosque of Crdoba in the 10th century are magnicently decorated on the interior, especially the one on the cover of this calendar, which rises above the front of the mihrab. By the 12th century, the development of the muqarnas, the quintessentially Islamic form of architectural decoration that is often likened to stalactites, gave builders new means of decorating interior vaults. The plaster interior of the Qubbat al-Baadiyyin in Marrakesh combines the Crdoban tradition of ribbed vaults with muqarnas in the corners. Perhaps the most magnicent examples to survive are the two Nasrid muqarnas domes in the Alhambra in Granada, Spain, in which thousands of plaster elements suggest the rotating dome of heaven. In Egypt, from the 10th century onward, domes were often used commemoratively to mark the graves of important people. While some domes were constructed of wood covered with lead sheets, the most famous are a series of carved stone domes for rulers and courtiers of the Mamluk period (1250 to 1517). Builders vied with each other to erect taller, larger, more elegantly decorated domes that would be visible from afar, the better to glorify the memory of the deceased patron. Masons strove to coordinate the increasingly complicated exterior decoration of the dome with its curving prole and diminishing surface. As a result, in contrast to domes in the western Islamic lands, the interiors of most Mamluk domes are often uncomfortably attenuated, revealing the challenges builders faced in combining exterior monumentality with a comfortable interior.
Domes became most popular in medieval Iran and surrounding regions, where an abundance of brick encouraged builders to experiment with myriad forms. In the 11th and 12th centuries, Seljuq rulers enlarged many Iranian mosques by adding large dome chambers in front of the mihrab. Under the Mongol rulers from the 13th century, domes grew bigger and taller still, and they were decorated in innovative ways. To combine exterior monumentality with interior commodity, builders developed an extravagant double-dome system in which the interior and exterior proles were entirely independent, somewhat like a toque perched on a chefs head, as in both the Tilla-Kari mosque and madrassah at Samarkand. The double-shelled dome was also used later in Iran under the Safavids, who tiled not only the domes exterior but also its interior with starburst designs, as at the Shaykh Lutfallah mosque in Isfahan. In Mughal India, builders developed a distinctive, swelling type of double dome, immortalized in such royal monuments as the Taj Mahal at Agra, which was begun in 1632. Mughal architects also integrated domes into their mosques, covering prayer halls with three bulbous domes, often built of white marble. In Anatolia, builders erected domed mosques that combined Iranian Seljuq with Byzantine Greek traditions. In the 14th and 15th centuries, builders there experimented with ways of expanding and unifying the space covered by a dome. The perfect union of exterior and interior domed space was achieved by later Ottoman architects in the 16th century, notably by the great Mimar Sinan, whose 1567 Selimiye mosque in Edirne combined an enormous single-shelled dome with cascading semi-domes to create an exquisitely uninterrupted interior space. Today, many contemporary domed mosques refer to historical precedents. For example, the Jumeirah mosque in Dubai is a modern interpretation of Qaitbays tomb in Cairo. Others take new directions. Chinese-American architect I. M. Pei abstracted the Mamluk-era domed fountain in Cairos Ibn Tulun mosque for his design of Dohas new domed Museum of Islamic Art; on the interior, its cupola recalls the sculptural qualities of the traditional muqarnas dome. Thus the architectural traditions of domes remain vibrant in Islamic cultures today.
Sheila S. Blair and Jonathan M. Bloom, a wife-and-husband team, share the Norma Jean Calderwood University Professorship of Islamic and Asian Art at Boston College and the Hamad bin Khalifa Endowed Chair of Islamic Art at Virginia Commonwealth University.
West, it is customary, when writing hijri dates, to use the abbreviation ah, which stands for the Latin anno hegirae, year of the hijra. Because the Islamic lunar calendar is 11 days shorter than the solar, it is therefore not synchronized to the seasons. Its festivals, which fall on the same days of the same lunar months each year, make the round of the seasons every 33 solar years. This 11-day difference between the lunar and the solar year accounts for the difculty of converting dates from one system to the other.
CONVERTING DATES
Gregorian to hijri and vice versa. However, the results can be slightly misleading: They tell you only the year in which the other calendars year begins. For example, 2014 Gregorian begins at the end of Safar, the second month, of Hijri 1435 and ends in Rabi I of Hijri 1436. Gregorian year = [(32 x Hijri year) 33] + 622 Hijri year = [(Gregorian year 622) x 33] 32 Alternatively, there are calculators available at www.rabiah.com/convert/ and www.ori.unizh. ch/hegira.html.
THE GREGORIAN
CALENDAR
On the cover: During the extension of the Mosque of Crdoba in 976 under the Spanish Umayyad Caliph al-Hakam II, this ribbed dome was erected over the mihrab, which indicates the direction of prayer. Entirely covered with glass and gold mosaics, its unique form was probably meant to recall a dome in the Umayyad mosque domes of Damascus, as were the mosaics, which were said to have been produced by a workman sent by the Byzantine emperor in Constantinople. Photo by Tor Eigeland/SAWDIA; inset (right) by Dick Doughty/SAWDIA.
saudiaramcoworld.com
The early calendar of the Roman Empire was lunisolar, containing 355 days divided into 12 months beginning on January 1. To keep it more or less in accord with the actual solar year, a month was added every two years. The system for doing so was complex, and cumulative errors gradually misaligned it with the seasons. By 46 bce, it was some three months out of alignment, and Julius Caesar oversaw its reform. Consulting Greek astronomers in Alexandria, he created a solar calendar in which one day was added to February every fourth year, effectively compensating for the solar years length of 365.2422 days. This Julian calendar was used throughout Europe until 1582 ce. In the Middle Ages, the Christian liturgical calendar was grafted onto the Julian one, and the computation of lunar festivals like Easter, which falls on the rst Sunday after the rst full moon after the spring equinox, exercised some of the best minds in Christendom. The use of the epoch 1 ce dates from the sixth century, but did not become common until the 10th. The Julian year was nonetheless 11 minutes and 14 seconds too long. By the early 16th century, due to the accumulated error, the spring equinox was falling on March 11 rather than where it should, on March 21. Copernicus, Christophorus Clavius and the physician Aloysius Lilius provided the calculations, and in 1582 Pope Gregory xiii ordered that Thursday, October 4, 1582, would be followed by Friday, October 15, 1582. Most Catholic countries accepted the new Gregorian calendar, but it was not adopted in England and the Americas until the 18th century. Its use is now almost universal worldwide. The Gregorian year is nonetheless 25.96 seconds ahead of the solar year, which by the year 4909 will add up to an extra day.
Paul Lunde (paul_lunde@hotmail.com) is a senior research associate with the Civilizations in Contact Project at Cambridge University. His most recent publication, with co-author Caroline Stone, is Ibn Fadlan and the Land of Darkness: Arab Travellers in the Far North (Penguin, 2012). He lives in Seville and Cambridge, England.
Inside: The captions that accompany each months images were written by Sheila S. Blair and Jonathan M. Bloom. The quotations and historical notes were compiled by Robert W. Lebling. Mary Kathryn Flores provided photo research and editing.
If it is said that a paradise is to be seen in this world, then the paradise of this world is Samarkand.
Ata-Malik Juvaini, Tarikh-i Jahangushay-i Juvaini (The History of the World-Conqueror), ca. 1260 CE
The Tilla-Kari (Goldwork) madrassah in Samarkand was erected in the mid-17th century as the third and largest structure facing the citys Registan, or public square. The prayer hall is crowned by a double dome: The interior one is set on squinches and richly decorated with painted and gilded plaster; the outer dome is raised on a tall drum and tiled in turquoise blue. Photo by Robert Preston / Alamy
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This khanqah and mausoleum is the sum total of Farajs durable legacy. It neatly integrates architecture and urbanism and is the earliest of the noble landmarks of the Northern Qarafa.
Cairo Historic Buildings Survey, 2009
From 1400 to 1411, Sultan Faraj ibn Barquq built an enormous khanqah or commemorative complex in Cairo around the grave of his father, Barquq. Its two massive stone domes are the largest of the Mamluk period, which lasted from 1250 to 1517. This dome, decorated on the interior with polychrome designs and supported by muqarnas pendentives, stands over the graves of both the sultan and his father, while the other was intended for female members of the family. Photo by B. OKane / Alamy
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Harun al-Rashid, fth Abbasid caliph, dies 809
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Saudi King Faisal assassinated 1975 Mahmoud Mokhtar, Egyptian sculptor, dies 1934 Muslim army lands in Spain 711
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Everything here appears calculated to inspire kind and happy feelings, for everything is delicate and beautiful. The very light falls tenderly from above, through the lantern of a dome tinted and wrought as if by fairy hands.
Washington Irving, Tales of the Alhambra, 1832
Composed of small molded plaster elements t together with extraordinary precision, the muqarnas dome over the Hall of the Two Sisters is one of the highlights of the 14th-century Palace of the Lions within the Alhambra palace in Granada, Spain. Retaining traces of its original gold and blue paint, the dome would have twinkled like stars in the sky when sunlight shone through the windows onto its faceted surface. Photo by Dick Doughty / SAWDIA
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Tanker loads rst Saudi crude oil exports at Ras Tanura 1939
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The sight of this mansion creates sorrowing sighs, And the sun and the moon shed tears from their eyes. In this world this edice has been made To display thereby the creators glory.
Shah Jahan, Mughal emperor, 1628-1658
The white marble Taj Mahal in Agra, India, built by the Mughal emperor Shah Jahan in the 17th century, is anked by two red sandstone structures crowned with white marble domes. While the domes exterior proles are bulbous, the hemispheric dome on the interior of the mosque is made of red sandstone delicately decorated with a network pattern picked out in white marble. Photo by Charles O. Cecil / Alamy
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Id al-Fitr
Lunar crater named for Andalusian aviation pioneer Ibn Firnas 1976
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Nik Wheeler / SAWDIA
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In this Mosque Mohammed spent the greater part of the day with his companions, conversing, instructing, and comforting the poor. Here he received worldly envoys and embassies, and the heavenly messages conveyed by the Archangel Gabriel. And within a few yards of the hallowed spot, he died, and found a grave.
Richard F. Burton, Personal Narrative of a Pilgrimage to Al-Madinah and Meccah, 1855
From the early eighth century, a dome marked the Prophets Mosque in Madinah, the second holiest site in Islam, and domes have been associated with this structure ever since, throughout its many repairs, restorations and expansions over the centuries. The most recent expansion included a series of 27 domes, decorated on the interior with traditional geometric patterns, which are each ingeniously designed to slide open to let in air and light. Photo by Peter Sanders
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Id al-Adha
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Henry Every captures a Mughal ship and becomes the worlds richest pirate 1695
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I think that geometry is the fundamental element of architecture. It doesnt matter if its Islamic or Renaissance. Geometry is the framework.
I.M. Pei, designer of the Museum of Islamic Art, The Independent, 2008
I. M. Peis design for the recently opened Museum of Islamic Art in Doha, Qatar, combines traditional motifs within a modernist esthetic. The rigorous geometry of the vast interior atrium recalls Islamic geometric patterns, while the crowning cupola is a modernist take on traditional muqarnas domes. The interior is subtly illuminated by an enormous circular chandelier inspired by Mamluk and Ottoman lamps. Photo by Dick Doughty/SAWDIA
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For 1st time since 1492, Id al-Adha marked ofcially in Spain 2010
Fourth sea link of Med & Red Seas, Suez Canal, opens 1869
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Howard Carter, Lord Carnarvon open King Tuts tomb 1922 Oldest Philippine mosque (1380) made national shrine 2006 Muhammad Iqbals two-nation proposal 1930 Khedive Ismail Pasha born in Cairo 1830
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