Construction Of Mosques Research Articles

Transformations of ‘Sacredness in Stone’: Religious Architecture in Urban Space in 21st Century Germany—New Perspectives in the Study of Religious Architecture

Religious transformations in modern societies are not merely a discursive or demographic phenomenon, they also relate to religious architecture in urban space and affect the built environment at its core. Many churches, for instance, are in the process of reuse, closure, or even demolition. At the same time, there has been an increase in the construction of new mosques and a reorientation in synagogue architecture in Germany for the last twenty-five years. The three religious traditions—Judaism, Christianity, and Islam—undergo remarkable transformations with regard to the design and style of their places of worship. Often, however, these new designs are not easily ‘readable’ to visitors and believers alike. In addition, the role of contemporary religious architecture in its relation to urban space is changing. Which meanings do religious buildings convey, how are they positioned, and how do they structure urban space? In collaboration of the study of religions and architectural history, we approach these questions by means of studying the transformations of contemporary religious architecture in Germany in a comparative manner. We survey Jewish, Christian, and Muslim places of worship, that is, new constructions, reused, and demolished buildings in Germany since 1990. The selected buildings are studied in detail regarding their meaning and positioning in urban space. This article presents findings from an ongoing research project and opens new perspectives in the study of urban religion.

Pengaruh Wakaf dalam Kehidupan Ekonomi

Waqf has taken root and become a tradition of Muslims in various countries. Waqf is one of the main pillars of the development of Islamic society, because most of the houses of worship, Islamic schools and other Islamic religious institutions are built on waqf land. Waqf institutions which are sources of assets can provide benefits for all time. However, the productive collection, management and utilization of waqf assets in Indonesia is still small and lagging behind other countries. Likewise, the study of trust in Indonesia is still focused on the legal aspects of fiqh, and has not touched on the management of trust. Though waqf should be managed productively and produce results to the community, so that waqf property really becomes a source of funds from the community and contributes to the community. The waqf distribution model in Indonesia is still in the form of the construction of mosques, prayer rooms, schools, and other consumptive matters. The process can be developed to achieve better results, especially in the interests of improving the welfare of the Islamic Ummah. This consumptive orientation of waqf must move on to productive waqf which is widely developed in Islamic countries today.

Waqf Land Development Methodology Model

Traditionally, concentration of Waqf Land utilisations are mostly confining to the construction of mosques, grave yards, orphanage centres and old folks homes and the likes. Without doubt those are important and significant institutions, however there should also be creative and innovative ways of developing Waqf Land while in the meantime not to ignore the traditional utilisations of Waqf Land. Real estate is one of the most effective investment venture, and with professionally managed systems and efficient project planning and implementations, Waqf Land can yield very good return in both Monetary and Non-Monetary. The thousands of acres of the undeveloped Waqf Land in Malaysia and perhaps hundreds of thousands of acres or even millions of acres worldwide must be tackled in a holistic, systematic and efficient manner. The accelerated demand for housing, shop houses other real estate development components resulted in tremendous escalation of prices that are beyond the affordability of the ordinary people, must be resolved amicably. The objective of this paper is to highlight the key components of Real Estate Development’s Financial Feasibility Study and the Development Model of Waqf Land as adopted by UME Sdn Bhd. The optimum development of Waqf Land hopefully can cushion this scenario. Cases of success stories of the real estate developments will be highlighted and discussed. By adopting an appropriate development methodology model and some improvements of relevant fatwas, hopefully it acts as a guide for a more sustainable Waqf Land development.

Strategi Lembaga Takmir Masjid Nahdlatul Ulama (LTM NU) Temanggung Dalam Mencegah Radikalisme Agama

The background of this research is the potential for religious radicalism in mosques in Temanggung Regency. They are a radical group that has several ways to control the mosque. This article describes the strategy of the Mosque Organizers Institution Nahdlatul Ulama (LTM NU) of Temanggung in preventing religious radicalism in the mosque. This study uses a descriptive qualitative approach with data collection methods namely interviews and observations. The results of the study stated that there were several strategies carried out by LTM NU of Temanggung in preventing radicalism. First, strengthening the management of mosque takmir refers to Aswaja Annahdliyah’s Islamic values. Second, revitalization of idarah, imarah, and ri’ayah management. Third, revamping the management structure of the mosque. Fourth, mobilizing the spirit of religious leaders to strengthen moderate Islamic studies. Fifth, the movement of NU coins (koin NU) in the mosque. Sixth, assisting the mosque when there are problems or not. Seventh, synergy between the Autonomous Agency (Banom) and institutions under NU. Eighth, the mosque’s clean movement. Ninth, identify local lector who are preachers at the mosque. There are several challenges and opportunities in implementing the strategy. The first challenge is the low understanding of the organizational management of mosque takmir. Second, limited religious knowledge from the mosque manager. Third, the structure of Aswaja Annahdliyah teachings has not been structured. Fourth, the massive offer of radical Islamic activities in NU mosques. Fifth, the doctrine is strong about the strategy of mastering mosques from radical groups. Sixth, infiltration of individuals / radical Islamic organizations. Seventh, the strong funding from abroad in the construction of mosques. The opportunity, first is the strong family culture in the community. Second, awareness of the dangers of radicalism. Third, the dominance of NU residents in the mosque’s takmir structure. Fourth, the massive implementation of mosque takmir training. Fifth, the existence of Islamic religious instructors in the villages dominated by NU residents. Sixth, the implementation of the competition for destitution management. Seventh, program support from autonomous body (Banom) / NU institutions. The impact of this strategy to prevent religious radicalism gave birth to the awareness of takmir officials to guard mosques from radical groups. While in the short term, the management of the mosque takmir is set up to 90 percent of the total mosques that have joined LTM NU Temanggung, and there are dozens of mosques that will join LTM NU of Temanggung.

From Mushalla to Mosque: The Formation of South and Southeast Asian Muslim Communities in Japan

Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.

From Mushalla to Mosque: The Formation of South and Southeast Asian Muslim Communities in Japan

Since the 1980s, Japan has attracted Muslim immigrants, mainly from South and Southeast Asian countries. The emergence of these Islamic communities in Japan is reflected by the presence of around one hundred mosques and musallas (rooms or buildings for the performance of five daily prayers) on the Japanese archipelagos. This paper aims to discuss South and Southeast Asian Muslim communities in Japan, and the spaces used for their rituals and social activities as they have developed into full congregations able to support mosque construction and maintenance. I investigate how the transnational aspect of migration has shaped the architectural availability of places of prayer, and the development of the ummah (Muslim community). My data was collected from observation of Indonesian and Indian mosques in the greater Tokyo region between 2015 and 2017, and interviews with their congregations.

An awkward technocracy:

ABSTRACTIn Sweden, an ostensibly secular‐majority society, urban planners facilitate the construction of new churches and mosques for minority religious groups. In this work, they typically perceive themselves as neutral professionals relying on a technical education. But since the 1980s, Swedish civil servants, including planners, have transformed from experts to managers, and their interactions with clients for mosques and churches often reveal their opinions and preferences, including for modernism and secularism. These awkward encounters challenge the planners’ technocratic understanding of their work, forcing them into a new kind of productive labor: as uncomfortable arbiters of difference and its public presence. This is a result of neoliberal governance, which has ambiguously expanded the types of European civil servants asked to manage minority groups, as well as the professional roles they must play. [urban planning, neoliberalism, secularism, mosques, churches, immigration, Sweden]

Analisis Persaingan Ritel Lokal dan Nasional Secara Sosial-Ekonomi di Kota Langsa

As a newly developed city, Langsa City is one of the right areas to try. Introduced as a Service City, the city strives to meet the needs of its people. However, because Langsa City has minimal in industry, especially in medium and high scale industries, only consumptive needs can be met. Therefore, trade is a growing business, especially in retail businesses. Unfortunately, community retail businesses in recent years have experienced a decline in turnover, the main cause is the inability of local retail businesses to compete with national retail. Therefore the purpose of this study was to analyze the competition of national local economic retail business in a socio-economic way in Langsa City. Using a qualitative approach, the results show that the running of the national retail business in Langsa City has made local retailers turnover decline by an average of 30 percent and every year there are local retail businesses that have small business capital must to shut-down their businesses. The decline in the turnover of local retailers also had an effect on the reduced amount of zakah distributed, the reduction of other social contributions such as contributions to the construction of mosques, dayah, and poor people in addition to the amount of tax that also declined.Whereas in the national retail business the positive effect obtained is from tax contributions. The expectation of local retailers to the government in Langsa City is to prioritize the sustainability of local businesses in order to maintain the stability of the people’s economy.

Constructing an Islamic Nation: National Mosque Building as a Form of Nation-Building

AbstractA majority of national mosques were built in the 1980s, 1990s, and early 2000s. Why did national mosque construction become important to Islamic states during this period, when it had not been a priority in earlier decades when many of these states achieved independence? This article suggests that national mosque construction was the result of political elites’ anxieties regarding the threat to regime stability posed by Islamist activists. Drawing on a medium N dataset of all 25 states that recognized Islam as their official religion, the article shows that mosque construction increased after 1979 when political elites adopted a strategy of Islamic nation-building, with one expression of this strategy taking the form of national mosque-building in order to visually manifest the regime’s religious authority. In addition to medium N analysis, the article uses process tracing to examine national mosque building in three case studies, as well as interview data, to evaluate whether mosque construction achieved the desired effect of bolstering regimes’ religious legitimacy in these contexts. The findings have implications for understanding the use of symbolic religious structures as tools for nation-building that have often been overlooked due to the tendency to associate nationalism with secular visions of modernity.

Bulan Sabit di Negeri Komunis Tirai Bambu: Sebuah Perjuangan Identitas Umat Minoritas

Chinese Moslems are mostly ethnic Hui and Uyghur. Ethnic Hui Moslems live in cities in China such as Beijing, Xi'an, Guangzhou, Tianjin and Shanghai, while ethnic Uyghurs tend to stay concentrated in an area, especially in Xinjiang. The sect which is followed by Chinese Moslems are Sunny and Syiah Imamiyah, based on Hanafiyah and Syafi'ah jurisprudence, and following a number of tarekat, such as Qadiriyyah, Kubrawiyyah, Jahriyyah, and Khuffiyyah. Muslims tend to be more peaceful than ethnic Uyghurs, not even to the point of causing war. Even so, there are often feuds with Han ethnicity, Chinese Muslim civilization can be said to be quite advanced, especially related to education, transliteration and translation of the Qur'an into Chinese, calligraphy art; architecture, ornamentation, mosque construction; economy and commerce; and several scientific branches.Â

DAGHESTAN HISTORICAL CHRONICLE «TARIH ABU MUSLIM» (MISKINDZHA LIST): TRANSLATION FROM THE ARABIC LANGUAGE, COMMENTS

The article introduces the content of recently revealed Arabic manuscript list from the anonymous medieval Daghestan historical chronicle «Tarih Abu Muslim» («History of Abu Muslim») into scientific circulation for the first time. The list, unknown before, is found in the Lezgin village Miskindzha (Dokuzparinsky district of Daghestan) and dates back to A.H. 1262 (13.12.1845 - 19.12.1846). This fact makes it the oldest dated work preserved till our days. Presumably, the manuscript was rewritten in one of the Lezgin villages in the territory of the modern South Daghestan. Among the most important themes of the chronicle «Tarih Abu Muslim» are the military activity of Abu Muslim in order to impose Islam in Daghestan and Shirvan; construction of mosques in different villages by Abu Muslim and his sons and designation of local governors. The list of Abu Muslim’s descendants and distribution of settlements between them is of particular interest. The study of Miskindzha list (list I) shows that its content overall corresponds to the published text of the composition (list A) in a slightly concise form. Moreover, there are some significant differences. The article specifies some toponymical terms, and identifies the names of some settlements in the territories of the modern South Daghestan and Northeast Azerbaijan Republic. It should be noted that practically all toponymical nomenclature of the Miskindzha list lies in the territory of the historical settlement of the Lezgins and other peoples of the Lezgin group. The latter gives us the reason to assume that the medieval work «Tarih Abu Muslim» was created by one of the natives from settlements of historical Lezgistan (Lakz of early medieval age). The translation of the Arabic text is provided with scientific commentary. When commenting on the text of the list, we involved new data of Arabic epigraphic monuments of medieval Daghestan from the 13th to the 15th centuries, which confirms the authenticity of some chronicle information.

ANALISIS MENGENAI BENTUK-BENTUK PENERAPAN KAIDAH HUKUM TERTULIS DAN TIDAK TERTULIS TERKAIT PERTAMBANGANEMAS RAKYAT DI GUNONG UJEUN KABUPATEN ACEH JAYA

This study aims to analyze the forms of application of the rules of mining law written and the rules of mining law is not written related gold mining people in Aceh Jaya district. The research method used in this research is empirical law research method. The data in this research was obtained through literature (library research) and field research. The research literature is done by reading textbooks, legislation, and other reading materials related to this research. While the field research conducted by interviewing informants. The results showed that the process of gold mining of people in Gunong Ujeun Aceh Jaya District has occurred since 2006. There are various laws that have been established for the governance of gold mining in Gunong Ujeun people among which the rules of mining law written and the rules of mining law is not written. The rules of mining law include: (1) Aceh Jaya Regent's Decree Number 21 of 2011 on the Arrangement of People's Mining (2) Designing Qanun Related Mining by the Acehnese House of Representatives (DPRK) Aceh Jaya (3) Appeal from the Aceh Regency Government Jaya (4) Rules (Qanun) Gampong (Village). While the rules of mining law are not written consisting of (1) Women should not participate Mine (2) Thursday afternoon until Friday afternoon should not be active in gunong ujeun area (3) Giving alms for the construction of mosques every bring down the golden stone (4) Perform peusijuek process (flour) in the event of an accident or Conflict (5) Mutual help with one another. Keywords : Law, Mining and Mining People .

PENGELOLAAN KEUANGAN MASJID SEBAGAI ORGANISASI NIRLABA

<p>The mosque is a non-profit institution, which organizes many religious, social, educational and da'wah activities. The activities held to depend on a lot of funds obtained from the community as a source of mosque funding. Based on the results of the study, the sources of mosque funding were obtained from charity boxes attached to the walls of the mosque consisting of the construction of mosques, infaq of mosques, those entitled to receive, orphans, and the poor. Also from the charity box during Friday prayers, regular and non-permanent donors. Based on the money obtained, the mosque held social activities, education, and da'wah. As the manager's responsibility to the public, monthly income and expenditure reports are always posted on the mosque's bulletin board so that all can see the report. Besides, it also sends special financial reports to regular donors. This financial transparency makes it easier for mosques to raise funds from the public. The preparation of the mosque's financial report involves the treasurer and daily staff, as is known by the chairman of the mosque's takmir as the person in charge. As a community organization, this mosque is also monitored directly by the public by publishing its financial statements.</p><p class="CPKeyword"><strong><em>Keywords: mosque; religion; social; education; da'wah</em></strong></p>

FILANTROPI ISLAM RUMAH SABILILLAH DAN PENANAMAN KARAKTER KEPEDULIAN SOSIAL PADA SISWA DI SDIT AN NAJAH JATINOM KLATEN

The purposes of this research were (1) to describe the implementation of social ewareness character to students in SDIT An Najah Jatinom Klaten, (2) to describe the change in character building of social ewareness from students in SDIT An Najah Jatinom Klaten. This research was a qualitative research. Methods of data collection were conducted in four ways, namely (1) Observation, (2) Interview, (3) Documentation, (4) Questionnaire containing student social attitude at SDIT An Najah. The results of this research are: (1) the implementation of social character building of students in SDIT An Najah is done through socialization strategy, fundraising strategy and distribution strategy in Islamic philanthropy of Rumah Sabilillah, and (2) Islamic Filantrophy approach of Rumah Sabilillah able to improve character social awareness of students in SDIT A Najah, as evidenced by several things namely; the increasing of philanthropy fund of Rumah Sabilillah, the increasing of the mustahiq that can be supported, and the widespread use of philanthropy fund which is not only limited to the five excellent programs of Rumah Sabilillah, but also able to provide assistance to the construction of mosque in Jatinom subdistrict and surrounding area.

Communal Boundaries and Confessional Policies in Ottoman Niš

AbstractThis article focuses on communal boundaries in nineteenth-century Ottoman Niš, a city located in what is today southern Serbia. In particular, it explores the implications of Robert Hayden’s model of “antagonistic tolerance” for Ottoman urban history. In a first step, by taking into consideration the urban form of Niš from a long-term historical perspective, we consider how urban space was divided between inhabitants with different religious backgrounds. The article then turns to consider the symbolic boundaries that existed between confessional groups in nineteenth-century Niš, which can be traced by looking at the construction of churches and mosques. By examining the ways in which communal boundaries were expressed, negotiated and changed through church and mosque buildings, we can begin to render the confessional policies of the Ottoman authorities more transparent.

Identification and Ranking the Criteria of Site Selection for Construction of Mosques in Roadways

Identification and Ranking the Criteria of Site Selection for Construction of Mosques in Roadways

The Political Geographies of Muslim Visibility: Boundaries of Tolerance in the European City

Over the past decade, the question of what has somewhat problematically been termed “the Islamization of space” in European cities has come to the fore of political discussion. Much of the debate has focused on public reactions to and punitive state regulations of Islamic spaces of worship. Examples include the Swiss referendum in 2009 on a ban on minarets, voted in by an almost 60 per cent “yes” majority, and a similar ban proposed in Germany in 2016 by the Alternative für Deutschland. Yet opposition to the construction of mosques across Europe is just the most evident crystallization of wider fears surrounding Muslim presence and visibility in the urban landscape, with a variety of studies noting the emergence of racialized “affective geographies” in response to what are perceived to be “Muslim spaces” and “Muslim bodies,” increasingly demarcating city spaces as safe or unsafe, “ours” or “alien.”

ZAKAT UNTUK PEMBANGUNAN MASJID

This article presents an overview of Islamic Law on the properties of zakat used for the construction of mosques. This study uses literature research, because the study of Islamic law will seek answers through literature, both in the form of legal propositions and opinions of the scholars. From the results of this study found the answer that there are two opinions of scholars about the law of building a mosque with zakat property. The first opinion allows and the second opinion does not allow. While the author more tends to the opinion that does not allow, because zakat is the right of people (ashnaf) while the construction of the mosque can be obtained fromwakaf ummah.

APPRAISING THE LEVEL OF YOUTHS’ INVOLVEMENT IN SELF-HELP COMMUNITY DEVELOPMENT PROJECT IN SOKOTO NORTH LOCAL GOVERNMENT AREA, SOKOTO STATE

Self help Community Development projects are basic requirements by any settlement for its effective and proper functioning and vital for the overall development of the community. This paper intends to appraise the level of youth involvement in self-help community Development Projects in Sokoto North local Government area and the problems militating against the performance of youths’ involvement in self-help community development projects. The research uses survey method of data collection which has been conducted in the Sokoto North local Government Area. A sample of 100 youths ‘was used using Simple random sampling method. The following research questions guided the study: What are the self-help communities Development Projects undertaken by the youth in Sokoto North local government area? What are the areas of youth involvement in Self-help Community development projects in Sokoto North Local government area? And what are the problems against the performance of youth’s involvement in Self-help community development projects in Sokoto North local government area? An instrument used for this study was structure questionnaire which was validated by experts from the faculty of education and extension services, department of Adult education and extension services Usmanu Danfodiyo University Sokoto. For it consistency I have pilot tested Sokoto South local Government area. The research used descriptive method of data analysis in form of percentage. The research finds out that the youth in Sokoto North local Government area undertakes six major self-help community development projects which are construction of drainage, culvert excavation, construction of mosque, and construction of slop among others. The research also finds out that the problem associated with community development efforts in the area are financial constraints, lack of educational enlightment, and lack of cooperation and mismanagement of project fund among others. The research recommends that there should be improve funding and support from government and related agencies in order to enhance activities of youth’s in Self-help Community Development Projects in the area. Also there should be educational enlightenment for youth to participate in the self-help community Development Projects. Finally youth’s should be made to understand the benefit of Self-help Community Development Projects.

The political geographies of religious sites in Moscow’s neighborhoods

This paper addresses the spatial politics of Russia’s increased religiosity in Moscow. It analyzes the rights of minority Muslim communities within the context of increased political support for expressions of Russian Orthodoxy in Moscow’s public space. Moscow’s Russian Orthodox and Muslim religious leaders claim that their communities have a lack of religious infrastructure, with one church per 35,000 residents and one mosque per three million residents, respectively. The Russian Orthodox Church has been more successful than Muslim organizations at expanding their presence in Moscow’s neighborhoods. Drawing on ethnographic fieldwork, religious spaces are examined as sites of dissent as well as participatory, active citizenship at three different sites in Moscow. Protests over Russian Orthodox Church construction in one neighborhood are contrasted with the protests over mosque construction in two neighborhoods. This paper provides insights into how civil society and religious groups have increased their public presence in Moscow and shows the unequal access that different groups have to public space in that city.