Search Results (28)

In the vernacular architectural history of the Arabian Gulf region (the Gulf), the courtyard house is a common domestic typology. Islamic and sociological precepts regulate the design and the function of vernacular courtyard dwellings, resulting in homogeneity and harmony in the entire urban fabric of historic settlements. In this research endeavor, the aim is to investigate the degree to which the shaping of the spatial form in a sample of vernacular courtyard houses in the Gulf inscribes socio-cultural factors. It sheds light on visibility graph analysis, human behavior, and the system of activities in the domestic space. As a hypothesis, visibility and connectivity analysis could prove the existence of common spatial patterns among courtyards in the vernacular courtyard houses of the Gulf, attributing it to the similar socio-cultural context, the climatic effect, and the architectural and construction knowledge of the region. This study utilizes a collection of courtyard houses from the Gulf as a pilot study to investigate the emerging patterns in the spatial analysis and room layout, or in the distribution of activities or functions in the domestic space. It, therefore, offers a visual analysis (VGA) of six regional courtyard houses from each Gulf country that were built during the period 1850–1950. This study anticipates an affirmation of a direct inscription of socio-cultural factors in the spatial form of the courtyard house in the Gulf. Conclusively, a sustainable, organic linkage between architecture and society exists where the three criteria of housing spatial form, socio-cultural factors, and system of activities interact. Full article

Military Orders in the Iberian Peninsula in the Middle Ages were greatly involved in both the processes of conquest and subsequent transformation of the territories seized from Islamic rule. Evidence of this involvement is still visible today through solid and long-lasting buildings raised in response to the new needs of the dominant Christian society. The most significant were fortresses, and all their variants, followed by the temples of various sizes and categories. However, there were also other lesser-known constructions including mills, hospitals, houses of the commandery, and houses of agricultural domains. This study, based on written and archaeological sources, focuses on the constructions linked to the Military Orders, especially those of the Orders of Santiago, Calatrava, and St. John throughout the Kingdom of Castile between the 12th and 15th centuries. This analysis thus delves into the temporal sequence and regional variations of these features that not only led to a transformation of the landscape but also reflected changes in the framework of a particular type of society affected by power relations, technological evolution, available resources and wealth, as well as by its mentality and identity. Founded on data gleaned through basic research, this study thus attempts to reconstruct, among other aspects, this historical development by identifying the operational sequence which began with the procurement of raw materials, passing through the construction processes, and the application of different techniques. The study has likewise placed a special emphasis on the alarifes and the final results of their duties by analysing their choices of construction techniques and their functions. Full article

In Jordan, where aging at home reflects Islamic cultural values, elderly populations face housing environments that fail to meet their needs, challenging sustainable aging-in-place objectives. This study explores how space personalization enhances autonomy and control among Jordan’s elderly using a mixed-methods approach combining surveys and interviews across multiple governorates. Findings reveal that space personalization strengthens elders’ sense of control over daily activities and household decisions, with private room allocation emerging as particularly significant. While conflicts between generations present barriers to control, cherished objects, such as heirlooms and religious artifacts, play a vital role in maintaining emotional connections and territorial identity. The study highlights the need for culturally sensitive housing modifications that respect cultural traditions while addressing practical needs, recommending community-based care programs and intergenerational dialogue initiatives. These insights contribute to sustainable urban development strategies that support dignified aging while preserving socio-cultural heritage, offering lessons for similar communities facing rapid demographic transitions. Full article

Waqf investment funds represent an innovative approach to sustainable finance, integrating Islamic investment principles with contemporary social and economic goals. The research explores how Waqf investment funds affect socio-economic factors in Saudi Arabia through their influence on personal income, healthcare systems, and education while analyzing financial sustainability. The study assessed primary socio-economic indicators through beneficiary survey data, expert interviews, and secondary sources. The study used chi-square tests, exploratory factor analysis (EFA), and regression analysis to evaluate the long-term impact of the funds on social welfare and economic stability. The results highlight several significant achievements, the most important of which is that personal income benefited most from enhanced purchasing power. At the same time, healthcare outcomes improved significantly due to support for chronic disease treatments. Support for student housing and living services positively impacted the education sector by providing learning stability and access to educational opportunities. Financial sustainability reached its peak through improved financial security measures. The full potential of Waqf investment funds remains restricted because they face continuous issues with investment diversification, governance effectiveness, and entrepreneurial support. The results show that Waqf investment funds work as a welfare tool while also serving as a strategic tool for sustainable development in line with Saudi Vision 2030 and the United Nations Sustainable Development Goals. Full article

The objective of this paper is to ascertain the manner in which the Qurʾān teaching activities are conducted in Jaʿfarī communities that are part of the multicultural structure of Türkiye. The methodological approach of this study is a case study design. This study’s sample consists of nine instructors who voluntarily work in Qurʾān teaching centres for Jaʿfarī communities. Criterion sampling and maximum diversity were employed in the selection of the participants. The data were collected using a semi-structured interview form. The collected data were subjected to a descriptive analysis. This study’s findings are as follows: firstly, the importance of early childhood education in the transmission of the Qurʾān among the Jaʿfarīs is evident. Secondly, the basis of this teaching is the Alif-Baa Juz education. Thirdly, mosques, association centres and neighbourhood houses play an important role in this teaching activity. Finally, according to Qurʾān instructors, traditionally the mosques were the primary centres for Qurʾān education; however, this has been lost especially after the pandemic. In addition to having the knowledge and competency of the recitation of the Qurʾān, the instructors who are supposed to work in these places are required to behave in accordance with Islamic morality. Over the recent times, families have started to prioritise their children’s academic success over religious education. Lastly, Jaʿfarīs do not have any safety concerns pertaining to the state while carrying out religious education activities. The findings, in general, reveal that Jaʿfarīs have similarities with the traditional teaching of Qurʾān in terms of method, content, materials and to some extent instructor competence, etc. The results of this paper are significant in terms of providing a concrete indicator of the pluralistic understanding that Türkiye advocates in religious education policies and in understanding the religious education practices of Jaʿfarī communities. Full article

The silver-gilt container discovered in 1964 in the vicinity of Albarracin is currently housed in the Teruel Museum in Spain and represents a pinnacle of Taifa sumptuary arts. It was commissioned by the second monarch of the Kingdom of Albarracin, ‘Abd al-Malik ibn Khalaf (r. 1045-?), as a gift to his wife Zahr. The object’s elevated technical sophistication, coupled with its bespoke commemorative inscription, lends credence to the notion that it was crafted in the royal workshops responsible for the production of luxury items. The vessel’s functionality, which has fluctuated between its traditional consideration as a perfume bottle and the more recent identification as a canteen, has been adequately postulated but not sufficiently examined. The aim of this paper is to discuss the primary function of the object in question, particularly in relation to its distinctive flattened spherical shape. To achieve this, the study will delve into the close and well-established historical association between the morphology and function of objects, which tends to endure and perpetuate within the same cultural context over the centuries. By employing this methodology, we can establish a connection between the studied piece and the flasks used for the storage of sacred water (zamzam) that pilgrims brought back from Mecca after performing the Ḥajj. This typology can be traced back to the pre-Islamic period and persisted through the Ottoman matara model. Full article

The Silk Road connected the east of Iran to the western world. Roue city is close to the Road. Six glass samples from Roue were classified on the basis of morphology, archaeological context and compositions. The samples were analysed by means of XRF and Raman spectroscopy and two specific groups, namely Roue type 1 and Roue type 2, with close composition to high alumina plant-ash glass in circulation from the 6th to 10th centuries CE in Mesopotamia, Iran and Syria, were identified. The simultaneous occurrence of two types of glass in the excavated layers shows that the house was inhabited in the early Islamic period. Colours (black, amber-green, light and aqua blue) were produced mainly by the amount of iron and sulphur ions required for the amber chromophore and copper ions for the blue colour and the controlling of reducing conditions in the furnace. Full article

Baghdad’s historical centre is Old Rusafa, which has a long history dating back over a thousand years. The area enclosed within the old wall is approximately 5.4 square kilometres and contains nearly 15,700 buildings. The city’s old core contains significant heritage buildings that belong to the Abbasid Empire (762–1258) and the Ottoman Period (1638–1917). This paper assesses Baghdad’s historical centre and urban heritage. It addresses how the urban fabric has faced irreparable damage, a weak definition of demands, and an ambiguous formulation of what to preserve. The research examines Old Rusafa’s dense irregular fabric, significant old souqs, heritage mosques, historical buildings, and traditional Baghdadi courtyard houses. The research implements various research strategies at different levels to evaluate the current condition of the built heritage in the city centre. It adopts a mixed methodological research approach that brings information from both qualitative and quantitative methods to address the research problems. The paper argues that achieving sustainable urban heritage requires considering efficient and sustainable strategies that drive urban evolution and encourage historic centre revitalisation towards sustainable heritage conservation. The outcomes of this paper raise awareness of the significance of safeguarding Baghdad’s Islamic architecture and the sustainable reuse of its uniquely built heritage stock. Full article

In this article, we address a question that has been frequently asked: Why is the Iranian government unable to defeat the struggle by women against the compulsory hijab? What distinguishes women’s resistance from other forms of freedom and justice movements? We address these questions by highlighting women’s “resilient resistance” within the family domain as both flexible and sustainable. The article examines how the domestication of politics and the politicization of family have interconnected dynamics in Iran, as illustrated by the “Woman, Life, Freedom” movement. It shows how women have shifted the Iranian family from a collaborator of oppressive patriarchal power to a more egalitarian structure to accommodate their protests against the compulsory hijab. As the catalysts for this change, they succeeded in discrediting the Islamic Republic’s moral discourse based on the compulsory hijab as a manifestation of modesty for women. They also validated their own morality based on personal choice. Using ethnographic fieldwork, including participatory observation and in-depth interviews with movement participants, this paper shows how women’s invisible yet significant resistance within the family has transformed this institution and profoundly affected the broader political landscape of Iran. It examines a unique case where social transformation drives larger political change. Full article

Ajami, a technique of painted wood paneling, was popular in the Ottoman Empire from the 17th to the late 18th centuries. Ajami art became prominent in Syria after the decline of tile production, and it rose to a sophisticated level of art in both local and global markets. Today, however, Ajami art has become almost forgotten and unknown by the modern generation, due to being an exclusive art that can be seen only in palaces, museums, and historical houses. This study investigates the traditional method and techniques of making Ajami, with a focus on the work of a renowned Syrian Ajami art master artisan named Mr. Abdulraouf. The study aims to identify and document the traditional method of Ajami production and determine the materials and techniques used for making Ajami. The study found that Ajami art consists of natural elements that are utilized in four main stages; foundation, design, painting, and finishing. The artisans have a strong preference for floral and geometric designs, influenced by Islamic religious beliefs. The findings of this study could serve as an educational guide to preserve heritage and make it presentable for the present and future generations. Full article

During the first millennium of Christian presence in Ethiopia (from the fourth century), church architecture was first in accordance with, and later partially based on, the basilica plan. Circa the early sixteenth century, a new and unique church plan appeared, circular, concentric, and with a square sanctuary, and became the dominant church plan in the northwestern Ethiopian Highlands. This church plan has been referred to in scholarship as an innovation, and its sources of inspiration have not yet been definitively established. In this article, I will argue that this plan is a culmination of a process with roots in the Late Antique and Medieval Holy Land, by which the concentric prayer house plan came to be associated with the Jerusalem Temple. This process transcended religious boundaries and is expressed in the religious architecture of three monotheistic religious traditions. Full article

Interreligious engagement (IE) has been experienced and theorized mainly as the pursuit of a shared respectful awareness of the beliefs, practices, and social experiences of multiple religious communities. In rare instances, it has been possible to create architecture specifically to foster IE, as in the “tri-faith” Abrahamic campus in Omaha and the Berlin House of One. The theme is: Here we are, accepting that we share the world. Another form of IE that deserves to attract more interest is multireligious collaboration in civic work (addressing homelessness, urban blight, illiteracy, etc.). Some adherents of the intrinsically cosmopolitan “world” religions are actively cosmopolitan to the extent of seeking this engagement. The theme is: Let us share the work of the world, including sharing our religiously inflected processing of what the practical issues facing us are. There is a new initiative of this sort in my city, Jackson, Mississippi, named (from M. L. King) the “Beloved Community”. An architectural thought experiment may prove helpful in articulating the ideals for such an endeavor. What would be the physical desiderata for its headquarters? Let us imagine a new downtown building, The Meeting, dedicated to housing meetings where mixed religious groups learn about civic issues and coordinate efforts to address them. Full interreligious sharing of a space seems to require a neutral design lacking any definite religious inspiration. But there are nonsectarian ways to create an appreciably special, non-ordinary space, as in courtrooms and classrooms. Could a civic IE headquarters be special, expressive of practical optimism, and contain a sufficient religious allusion to qualify as a “next-to-sacred space” in which religious actors felt supported in the civic extension of their religious lives? I offer suggestions for discussion, including (1) a pavilion-style building suggestive of being set up for a special purpose—not soaringly grandiose but with a vertical feature such as a central roof lantern; (2) at least one major porch, with benches and tables; (3) an outside water fountain with public water supply (a historical allusion to the Islamic sabil); (4) inside, right-sized meeting rooms around the glass-walled periphery; (5) a big “living room” lounge in the center, usable for larger meetings, with access to a kitchen, and with a big project board for tracking work completed and work in hand next to a large map of the city; (6) a moderate descent of several steps into each meeting room so that there is a feeling of commitment in attending a meeting and a sense of challenge in going forth from one; (7) otherwise a main floor levelness and openness facilitating movement in and out, as in a train station; and (8) upstairs small offices for religious and other qualifying organizations. Answering the aesthetic and practical questions these suggestions raise takes us into imagining civic IE more concretely. Full article

Recently, scholars have embraced sustainability as a crucial concept deeply ingrained in architectural designs, particularly Islamic geometric patterns (IGP). These patterns hold significance in reflecting Islamic history, identity, and culture. This systematic review explores how scholars have integrated IGPs into modern design, considering the sustainability aspect. The Preferred Reporting Items for Systematic Reviews (PRISMA) reporting checklist was used due to its organized structure as a guide to conduct this review (2012–2022). Data was collected through recognized databases (i.e., Scopus and ProQuest) that house a wide array of journals and publications. Selected journals were categorized based on sustainability pillars—environmental, economic, social, and cultural. In addition, case studies from the region are discussed, as studies didn’t explicitly explore the connection between sustainability and the use of Islamic geometric patterns in modern design. Findings indicate that papers predominantly discuss the positive effects on environmental and economic sustainability through IGP implementation. Conversely, social sustainability received comparatively less attention from scholars. Case studies showed that most building designs in the Middle East use IGP to conserve Islamic history and identity, especially in the United Arab Emirates (UAE). This review sheds light on the potential of geometric patterns as a vehicle for sustainable design and contributes to the broader discourse on sustainable architecture. Full article

Majapahit was one of Indonesia’s most prominent and last Hindu kingdoms in the 12–15th centuries. During this time, there was a process of changing religious beliefs among the Javanese population, who then embraced Hinduism to eventually become Muslim. In the 14th and 15th centuries, according to estimates, Islam began to spread throughout the Majapahit Empire. There was also a cultural shift in the Majapahit Kingdom’s society, from how they dressed to the shape of their houses. This study aims to determine how structures from that time were interpreted using a 3D model based on field surveys and previous studies. This documentation’s findings are divided into typology, spatial distribution, and architectural elements. Each of these three groups was further defined through Islamic law to determine the extent of Islam’s Influence on dwellings throughout the Majapahit Era. The impact of Islam on Majapahit architecture during that time was characterised by openness in terms of building typology, compactness in the internal layout of buildings, and the employment of ornamental architectural features based on plant and abstract patterns. Full article

In the 10th century, the arrabales of Córdoba underwent a process of rapid growth, triggered by the growing political authority of the capital of the western caliphate. This involved the urbanisation of erstwhile agricultural areas, with new streets and public buildings such as baths, mosques, and funduqs, as well as whole blocks of houses. Domestic blocks generally took the shape of lines of houses that were similar in plan. Among domestic models, which invariably revolved around a courtyard, the most basic type—rectangular in plan, with a central courtyard and a bay on either side—was also the most numerous. This work examines the characteristics and expansions of these buildings, in order to better understand the process that led to the crystallisation of Andalusi urban fabrics. Full article