Mosques In Indonesia Research Articles

Sustainable Architecture Implementation of Mosque in Indonesia (Case Study: Mosque Istiqlal, Jakarta)

Abstract In the context of global dynamics influenced by climate change and environmental sustainability awareness, the implementation of sustainable architecture becomes an urgent necessity in infrastructure development. Mosques, as centers of spiritual and social activities, play an undeniable role in responding to and facing these challenges. This research focuses on Mosque Istiqlal in Jakarta, a symbol of religious and national significance in Indonesia. Mosque Istiqlal, as a case study, becomes a crucial representation of efforts to integrate principles of sustainable architecture into religious buildings. To comprehensively analyze and understand the implementation of these principles, this research aims to detail how Istiqlal Mosque creates a functional and environmentally friendly built environment. By delving into the design and construction of Istiqlal Mosque, this study employs a qualitative descriptive method, involving document analysis, field observations, and interviews with architects and stakeholders. The research results are expected to provide profound insights into the positive contributions made by the implementation of sustainable architecture in the context of mosques and serve as a foundation for the development of more sustainable mosques in Indonesia in the future. With a focus on Mosque Istiqlal, this research is anticipated to offer valuable guidance for understanding and promoting sustainability in the spiritual and architectural aspects of religious buildings.

The Presence of Critical Regionalism in Contemporary Mosques in Indonesia

The Presence of Critical Regionalism in Contemporary Mosques in Indonesia

Significant Historical Buildings in Vernacular Settlements: Changing Characteristics of Achmad Noe'man's Mosques in Indonesia

Significant Historical Buildings in Vernacular Settlements: Changing Characteristics of Achmad Noe'man's Mosques in Indonesia

Role of community economic development based on mosque management in COVID-19 pandemic in Indonesia

COVID-19 shocks are over the whole world, which disrupted almost all sectors of the economy. Many major financial institutions show a downfall and going into economic recession. All around the world, ordinary people are affected the most in this dire situation due to raised unemployment. Mosques can be considered a vital social institution in Indonesia and tend to cultivate prosperity and elevate economic activities. This research exposed the hidden potential of Mosques in Indonesia in economic development by describing the essential asset stored in them. It’s instrumental for the community to empower the asset because the management of mosques will give multi-effective players in terms of community engagement.

Mosque Islamic Social Enterprises Activities as an Instrument of Inclusion; Evidence from Indonesia

For most countries in the world, including Indonesia, poverty has long been a problem. Poverty alleviation programs are basically focused on alleviating poverty. In order to provide a multiplier impact on society, an Islamic social enterprise financial inclusion approach is needed.The Sabilillah Mosque in Malang City and the Jogokariyan Mosque in Yogyakarta are the areas that are the focus of this research. The experimental information used in the subjective investigation approach is based on field perceptions of events that occurred in the investigation area with a qualitative paradigm.Research findings reveal that two mosques in Indonesia, namely the Jogokariyan and Sabilillah Mosques, in Yogyakarta City and Malang City, East Java, run Islamic social entrepreneurship as an instrument of financial inclusion aimed at alleviating poverty. The method is to maximize the use of zakat, infaq and sadaqah as an impact on changes in people's lives. These two mosques are Islamic social enterprises that help the poor in Indonesia and can become models for other mosques in Indonesia and elsewhere that are adapted to regional conditions and potential.

Türkiye ve Endonezya’da Camilerin Mekân Özellikleri Açısından Karşılaştırmalı Olarak İncelenmesi

This study aims to compare the spatial features of mosques in Turkey and Indonesia, both predominantly Muslim countries. The introduction provides a general definition of religion and highlights the significance of religious structures. It explains that religion is a belief system and emphasizes the importance of religious structures for societies. The formation and development of religious buildings often rely on sacred texts, rituals, moral principles, and societal rules. Mosques are significant religious spaces where Muslims gather for collective worship. They contribute significantly to areas such as culture, architecture, and art. However, this study scrutinizes and reviews the differences and similarities in the design, implementation, and use of mosques in Turkey and Indonesia, taking into account academic studies on the subject. In both countries, mosques are built in two different styles: Classical and modern. The study examines well-known mosques in Turkey, including the Sultan Ahmet Mosque and the Suleymaniye Mosque (classical style) and the Şakirin Mosque and the Sancaklar Mosque (modern style). The study includes classical style mosques such as the Al Mahsun Grand Mosque and the Baiturrahman Grand Mosque, as well as modern style mosques like the Istiqlal Mosque and the Babuttaqwa Utama Mosque in Indonesia. These mosques were chosen as prominent examples based on the time periods they were built, their purposes of construction, their current uses, and their impact on their respective contexts. Although there have been numerous academic studies on mosque architecture in Turkey and Indonesia, there is a lack of literature that comparatively examines mosque architecture formation in the context of cultural and spatial differences between these two cultures. This gap highlights the importance of the current study.

Identifikasi Karakteristik Masjid Kuno Indonesia Pada Masjid Tuha Gunong Kleng Aceh Barat

Abstract. Mosques are works of Islamic architecture that are closest to our everyday life. Masjid Tuha Gunong Kleng is located in West Aceh, and is one of the mosques that can represent the development of ancient Indonesian mosque architecture from time to time. Visually, Masjid Tuha Gunong Kleng shows many similarities with other ancient mosques in Indonesia. Eventhough Masjid Tuha Gunong Kleng has been designated as a cultural heritage site by the Aceh Cultural Heritage Conservation Center, in-depth studies about Masjid Tuha Gunong Kleng is still difficult to get, both from either architectural or historical perspective. This research aims to identify the characteristics of ancient Indonesian mosques that can be found at Masjid Tuha Gunong Kleng. The implementation of this research also has the purpose to support and give contribution towards the efforts to preserve Masjid Tuha Gunong Kleng’s cultural heritage site. This research uses qualitative descriptive method and is exploratory in nature. Data collection techniques in this research were carried out using observation and interview methods. The results of this research shows that there are several characteristics of ancient Indonesian mosques that can be found in Masjid Tuha Gunong Kleng, namely the shape of the plan, foundation, roof, mihrab and porch. There are also several characteristics that are not relevant to Masjid Tuha Gunong Kleng, namely the fence dividing the mosque area, location, Qibla direction, and quality of mosque construction.

Regionalism in Design Development Contemporary Mosque Architecture in Indonesia

The architectural designs of contemporary mosques in Indonesia show varied designs, including international modern designs or Middle Eastern-Indian-European models with geometric patterns. This condition indirectly shows that modernism or neo-modernism which is rooted in Middle Eastern culture as a cultural expression is considered to be more representative of Islamic culture than local culture. From the perspective of architectural design and cultural thinking, this is interesting to explore to find out how far regionalism is an alternative for developing Islamic architectural identity in Indonesia. The method used in the research is a qualitative approach by observing and comparing mosque architectural phenomena and exploring architectural elements. The results of the study show that regionalism can accommodate the creative development of Islamic architecture which embodies the values​​of Islamic teachings and environmental identity, the historical context of the people and the spirit of progress contained in the expression of modernity. This concept of thought is in line with al-urf's thinking which provides opportunities for local architectural elements to become part of typical Islamic culture. This design thinking is expressed in the form of post-modern architecture: (1) An architectural concept that integrates local and international cultural forms in concrete form, (2) An architectural concept that emphasizes spirited abstraction in accommodating the values​​of Islamic teachings and local culture in the aim of obtaining optimal benefits. Key words: al-urf, local culture, regionalism.

Pelestarian Arsitektur Pascabencana Tsunami sebagai Cagar Budaya (Studi Kasus : Masjid Baiturrahim, Banda Aceh, Indonesia)

Abstract. The Baiturrahim Ulee Lheue Mosque has significant value as a cultural cagar budaya that has experienced various layers of excellence at any time in the Banda Aceh. The building that has been more than 500 years old has become one of the oldest mosques in Indonesia with an incredible history. The Baiturrahim mosque was the only building to survive from the 2004 Tsunami natural disaster. The architecture of the mosque is rich in value, meaning and symbols,which are also evidence of the history of civilization and the aearly development of Islam in Aceh. Currentyly, there is a decline in the physical quality and meaning of the architectural elements of the building, especially the architectural elements after the tsunami disaster. This affects the historical value and cultural meaning of the building. This study aims to know preservation strategy based on significance values of the Baiturrahim Ulee Lheue Mosque as a cultural heritage. The method used in this research is descriptive-qualitative through filed observation, documentation/ an interview and literature review. The approach of handling refers to some references and guidelines for the preservation of a cultural heritage building that has significant values like history, age, spiritual and aesthetic. Preservation efforts are required development use and protection of the architectural mosque of Baiturrahim as heritage building.

Architecture Mosque in Indonesia: The Typical Pattern and Its Shifting Form from The Period of The Kingdom to The Emergence of The YAMP Mosque Phenomenon

Mosques in Indonesia play a significant role as public facilities closely intertwined with society and architecture. They are part of Indonesia's long history, continuously evolving with the changing times. This article attempts to examine the changes in mosque development over the years and seeks to understand the evolving forms. The Inquiry in this article begins with the Kingdom era, continues through the colonial period, and the era of independence, and leads to the emergence of the YAMP mosque phenomenon, using literature review and comparative analysis of secondary data as comprehensive writing content. The influence of modernization on mosque architecture in Indonesia has resulted in a variety of archetypes, each carrying different meanings. The archetype of multi-tiered roofs (tajug) and domes resurfaced after its initial appearance, with similar symbolism but employing different materials and technologies. The architecture of mosques during the post-emergence period those archetypes, tend nostalgic and can be closely associated with industrial and universal forms.

Penggunaan Alat Pengeras Suara pada Lantunan Adzan dan Ayat-ayat Al-Qur’an Menurut Pendapat MUI Sumatera Utara dan KH. Mahmud Mukhtar

Adzan means to announce, convey information about a problem. Whereas according to the term is "certain utterances to announce the time of Fardhu prayer", or in other words is "announcement about the entry of Fadhu prayer times with certain pronunciations". Mosques in Indonesia have started using loudspeakers as a tool to voice religious communication activities such as the call to prayer, recitation of verses from the Koran, tarhim, praise, dhikr, recitations, lectures to religious speeches. The purpose of this research is to find out the views of the Chairman of the North Sumatra MUI and KH. Mahmud Mukhtar regarding the case of the use of loudspeakers. From the type of research conducted in the field and from a circular issued by the Ministry of Religion Number 05 of 2021 concerning Regulations for Loudspeakers in Mosques and Musholahs. As well as the views of scholars regarding the call to prayer using loudspeakers.

Pemberdayaan Wakaf Produktif: Analisis Pengetahuan, Sikap, dan Praktik Takmir Masjid di Indonesia

Apart from being a place of worship, a mosque can become a center for thepeople's economy. One of the Islamic instruments that can be used is productivewaqf. Nadzir waqf who doubles as mosque takmir must have good knowledge ofmanaging waqf assets so that they can become a driving force for the economy insociety. Therefore, this study aims to empirically examine knowledge, attitudes, andpractices in empowering people by takmir mosques in Indonesia. The method usedin this study is quantitative by using the concept of Knowledge, Attitude, andPractice (KAP) theory using the Structural Equation Modeling (SEM) analysistechnique. Data collection in the field was carried out by distributingquestionnaires to 514 private mosque takmirs spread across 25 provinces in Indonesia. This research is expected to contribute to the development of waqf inIndonesia as an effort to increase the welfare of the people.

Faith-based Social Entrepreneurship: Improving Mosque's Socio-Economic Values in Emerging Country

The religious perspective in the literature on social entrepreneurship remains largely unexplored, resulting in a scarcity of studies that analyze social entrepreneurship through a religious lens. Social entrepreneurship, including its manifestation in religious organizations as faith-based social enterprises, has emerged as a significant innovation in addressing diverse social issues, with the vast number of mosques in Indonesia presenting a promising opportunity to contribute to the betterment of the community's well-being. This study aims to identify the transformation process at the Masjid Ar Rahmah Surabaya and its impacts on social welfare considering its successful establishment as a faith-based social enterprises over the past five years, managing multiple business units and generating social benefits. Employing a case study, data were collected through interviews, observations, and document studies. The findings of the study present a model consisting of stages such as opportunity recognition, business establishment, resource acquisition, and organizational reconfiguration. These insights have implications for addressing social issues and enhancing community welfare in Indonesia and other emerging countries.

PERAN MASJID SEBAGAI SENTRUM DAKWAH MAQOSID SYARIAH DAN RELASINYA DENGAN CIRCURAL ECONOMY

The early history of the mosque was made simple and capable of being a magnet for Muslims to carry out worship, da'wah and the center of Islamic civilization. Including matters of muamalah which are in accordance with maqosid sharia and have a positive relationship to the circular economy. The number of mosques based on the 2018 SIMAS application has reached 242,823 mosques in Indonesia. This is enough to support optimizing the role of the mosque in order to achieve this mosque-based circular economy that requires critical efforts. If there is a mosque that wants to start preaching and implementing a mosque-based circular economy. This study uses qualitative research with the library study method. So that in this study finding history according to Hegel is the spirit that is conveyed as material for reflection and intelligence as explained that mosques are indeedas a place of worship, a place for consultation, economic affairs, social affairs, culture, education, social assistance, soldier or military training and the preparation of weapons, a place for treatment for war victims, a center for wisdom or information and a symbol of defending religion. WhereasMaqosiq Sharia relations and circular economy both have the goal of maintaining the continuity and adequacy of today's dharuriyat, hajiyat and tahsiniyat needs for future generations. Mosque management in this case certainly has to return to the spirit and reflection of history where the mosque was originally established at the time of the Prophet had a simple design and had complex functions of rubufundah and muamalah.

PERPADUAN GAYA ARSITEKTUR TIMUR TENGAH, EROPA DAN LOKAL PADA BANGUNAN MASJID AL- AZHOM TANGERANG

Mosques in Indonesia have several attractive architectural designs thanks to the combination of styles, one of which is the Al-Azhom Grand Mosque in Tangerang City. This mosque is an icon of Tangerang City which has an unusual dome and refers to the style of the XVIII and XIX centuries. Therefore, this study aims to find out which architectural style blends exist in the Al-Azhom Grand Mosque in Tangerang City. The method used in this study is a qualitative method, with the analytical method used is a descriptive method, namely describing building objects in the Al-Azhom Grand Mosque area from history and analyzing field data objects with literature studies and adjusting objects into mosque architectural styles. The results show that the Al-Azhom Grand Mosque Tangerang is influenced by architectural styles originating from Middle Eastern culture, European culture, and local culture.

Pemanfaatan Channel Youtube sebagai Media Dakwah Oleh Masjid Al-Irsyad Surabaya

The times have made it easier to carry out da'wah activities, especially through social media. One of the most popular social media in Indonesia is Youtube. Al-Irsyad Mosque Surabaya is one of the mosques in Indonesia that has a Youtube channel as a medium for preaching. This study aims to determine the effectiveness of the use of the Youtube channel as a medium for preaching the Al-Irsyad Mosque in Surabaya. This research is a library research with the source of the data is obtained from the content uploaded on the Masjid Al-Irsyad TV channel. The results showed that Al-Irsyad Mosque Surabaya in terms of utilizing the Youtube channel as a propaganda medium was very effective, both in quantity and quality. In quantity, it was found that the contents uploaded through the Masjid Al-Irsyad TV channel have been watched by millions of viewers from all over the world. Meanwhile, in terms of quality, the results of video editing are also considered to attract the interest of the audience. This can be seen from the audience's responses through the positive comments column, both Muslim and non-Muslim viewers.Keywords: Al-Irsyad, Mosque, Da'wah Media, Youtube Channel

Masjid Friendly: Mosque Based Economic Empowerment

Background. This research aims to offer a friendly mosque movement. The friendly mosque movement aims to make the mosque the main base in empowering the people's economy by referring to QS. at-Taubah (9): 18. Purpose. To examine this in this study, researchers used the type of library research (literature study), using primary and secondary sources, and using data analysis techniques which include data reduction, data presentation, and verification. Method. Of these four programs, it can be realized in the form of a friendly mosque movement that can be used as a foundation for the economic empowerment of the people. Results. The results of this study are the friendly mosque movement through three management instruments, namely: 'idarah (management); 'imarah (pemmukran); ri'ayah (maintenance and procurement of facilities), can realize four programs which include: 1) Eco-Masjid Program; 2) Independent Mosque Program; 3) Productive Mosque Program; 4) Child Friendly Mosque Program. Conclusion. If the idea of a friendly mosque with these four programs is applied to 290,161 mosques in Indonesia, then the economic problems of the people will be solved and the mosque will be the main instrument in solving these social problems.

ARCHAEOLOGICAL ANALYSIS OF THE ARCHITECTURE OF THE OLD MOSQUE IN ULEE KARENG - BANDA ACEH

This study aims to analyze the architecture and its ornament of the old mosque in in Ulee Kareng – Banda Aceh. This old mosque is also known as the Masjid Tuha Ie Masen or Masjid Tuha Ulee Kareng. This study uses a qualitative approach through the descriptive analysis method. The research findings show that the shape of the Tuha Ie Masen Mosque building has undergone a change from its original form. There are several parts that have been renovated, including the roof, floors, and walls. The architectural form of the Tuha Ie Masen Ulee Kareng Mosque tends to be the same as that of old mosques in Indonesia. Archaeologically, the architectural form of the Tuha Ie Masen Mosque has similarities with the Tengku di Anjong Mosque and the Indrapuri Mosque. Meanwhile, when referring to the shape of mosque buildings outside Aceh, the Tuha Ie Masen Mosque also has similarities with mosques in the Java region, one of which is the Mosque of Demak. This can be seen from the shape of the roof, which has a terraced shape. As for the ornament, there are floral, geometric, and Islamic calligraphy motifs that are carved on several parts of the mosque.

Kontribusi BKM Masjid Agung Bakrie dalam Membina Keberagamaan Masyarakat Kota Kisaran Kabupaten Asahan

The background of this research is that a mosque is a house of worship for Muslims or Muslims. Mosque means a place of prostration, other names related to mosques in Indonesia are musholah, langgar or surau. The term is intended for buildings resembling mosques that are not used for Friday prayers, iktikaf, and are generally small in size. Besides being used as a place of worship, the mosque is also the center of the life of the Muslim community. Holiday celebrations, discussions, religious studies, lectures and Al-Qur'an study are often held in mosques. The purpose of this study was to find out how the contribution of the BKM Bakrie Grand Mosque in Kisaran City, Asahan Regency in fostering the diversity of the people of Kisaran City and how the response from the surrounding community was regarding the activities carried out by the BKM Bakrie Grand Mosque. This type of research uses field research, namely research that is directly carried out in the field or on respondents. This study uses a qualitative method with a Social Theology approach. The results of the study show that the management of the mosque is going well, judging from the planning that has been done. Organizing in BKM Masjid includes the areas of Imarah, Ri'ayah and so on. The Bakrie Great Mosque BKM also highly upholds the value of diversity, the Bakrie Great Mosque BKM instills the values of diversity in the community, to maintain that diversity the BKM maintains tolerance or maintains inter-religious harmony because to avoid inter-religious conflict caused by an attitude of feeling right in religion but still according to Muslims Islam is the true religion

QIBLA DIRECTION OF SHEIKH ARSYAD AL-BANJARI IN THE MAS'ĀLATUL QIBLA FĪ BATAWI’S BOOK

Facing the Qiblah as one of the legal requirements in carrying out the prayer requires us to determine where the Ka'bar building is located. Such things are not an obstacle for those who live around Mecca. In Indonesia, which is far from the physical building of the Ka’bah, the Qibla direction has often been a problem in society from time to time. Syekh Arsyad al-Banjari in his book Mas'ālatul Qibla fī Batawi provides a simple concept of how to face the Qibla for people who are far from the Kaaba, he also plays a role in straightening the Qibla direction of mosques in Betawi. This research uses a type of library research (Library Research). The data analysis process in this study uses descriptive analysis. Based on the research conducted by the author on the book, according to Sheikh Arsyad al-Banjari the obligation to face the Qibla with the ainul kaaba only applies to people who are in Mecca, so that areas outside Mecca may use a strong zhan. Furthermore, he was also of the opinion that it was advisable to change the Qibla direction of the mosque which was established by the wali if proven wrong. He practiced this by changing several mosques in Indonesia.