Traditional Mosques Research Articles

Material Transformation Analysis of Mosques in Herat Old City, Afghanistan

This study aimed to find out the distribution, destructions, developments, transformations, and processes of changes of mosques after WWII in Herat Old City, which is a medieval city still preserved and standing. One hundred and eight mosques were constructed, 2 of them were demolished, and 106 still exist. Twenty-eight are modern mosques, and 80 are traditional. Twenty-two out of 80 are preserved, 56 have been transformed, and 2 were damaged, or demolished. Modern mosques are mainly located in the second and fourth quarters, while traditional mosques are distributed in all four quarters. The transformation started in the 1950s after WWII, continued in the 1970s, 1990s, and 2000s, and has occurred in all four quarters, slightly higher in the second and fourth quarters. Through a field survey, data were collected, findings were combined, unified, and plotted on the map, and the mosques were categorized based on building material.

Local Climate Identity in the Architecture of Traditional Mosques in Warm Humid Tropics: The Case in Lowland and Mountainous Regions of Aceh, Indonesia

Local Climate Identity in the Architecture of Traditional Mosques in Warm Humid Tropics: The Case in Lowland and Mountainous Regions of Aceh, Indonesia

Performance of Governance by ABC Mosque Management: A Case Study of Historic Jami' Mosques in the Special Region of Yogyakarta

Purpose: The purpose of this study is to gain a better understanding of mosque management practices from the perspective of stewardship theory. This research discusses the governance of routine and incidental activities that mosque management organizes. Methodology: This research uses a qualitative approach with a case study research design. The qualitative approach is used to gain an in-depth understanding of the phenomenon under study. In contrast, the case study design allows researchers to develop an in-depth analysis of the events that occur. Data were collected through in-depth interviews, observation, and document analysis. This research was conducted at two mosques in the Special Region of Yogyakarta, with the research subjects including mosque management (takmir). Findings: The research examined the management practices of Masjid ABC and found that it follows a traditional and simple governance structure. Applying stewardship theory is crucial to clarifying the dynamics of mosque fund management. Novelty: This research uses the stewardship theory perspective to see the resilience of traditional mosque management in maintaining its commitment to the congregation.

Analysis of the Spatial Distribution Characteristics and Influencing Factors of Traditional Mosque Architecture in the Hehuang Area (China)

Clarifying the spatiotemporal distribution and influencing factors of mosque architecture in China’s Hehuang region has significant positive implications for the overall protection and development of the region’s architectural cultural heritage. This study utilizes field surveys and acquires POI data of traditional mosques built before 1993 in the region to analyze the distribution characteristics of mosques, aiming to explore future development trends of these religious structures. It also investigates the influencing factors, with the goal of emphasizing the primary and secondary factors affecting mosque distribution. The study finds the following: (1) Mosques are generally centered around the Huangshui Valley, displaying a “central clustering, peripheral dispersal” distribution pattern, forming a spatial structure of “two cores, one belt, multiple points”, with distinct differentiation and overall uneven distribution. (2) Mosques are primarily situated at elevations between 2147 and 2764 m; on slopes less than 15°, in sunny and gentle slopes; within 20 km from rivers; within 14 km from roads; in areas receiving 400–500 mm annual rainfall; and within temperature ranges of 5.54–10.22 °C. (3) The study also finds that the spatial distribution of mosques is profoundly influenced by both natural geographical factors and human environmental factors. The better the natural location, the larger and denser the population, the richer the cultural resources, the higher the level of economic development, and the greater the concentration of Hui people, the more numerous and concentrated the mosques. (4) Population factors are the dominant factors for the clustered distribution of traditional mosques in the Hehuang area. Since the construction of mosques in the region is closely related to the number of Hui people and the proportion of Muslim adherents, areas with a high concentration of mosques also have relatively larger populations of Hui people. Temperature, precipitation, altitude, rivers, and roads are foundational factors for traditional mosques in the Hehuang area, influencing mosque distribution as external factors.

Integrating physical experiments with computational fluid dynamics to transform mosque minarets into efficient solar chimneys

This study explores the potential of repurposing mosque minarets as solar chimneys in hot arid regions to facilitate natural ventilation and diminish the reliance on energy-intensive cooling systems. Originating as a means to call the faithful to prayer, minarets have become iconic landmarks within Islamic cities. This research focuses on Cairo, Egypt, as a representative hot arid environment. The paper traces the evolution of the minaret, underscoring the variations in form that influence the experimental design. The investigation proceeded in two stages: the construction of physical mosque models with variably positioned minarets for laboratory testing, ensuring standardized measurements, followed by computational fluid dynamics (CFD) simulations for comparison. Findings indicate that mosque minarets can be effectively adapted for passive ventilation, with their performance significantly influenced by orientation and placement. This study concludes that traditional mosque minarets offer a viable, sustainable option for passive cooling in hot climates.

Coupling and Coordination Relationship between Traditional Mosques and Urbanization: A Case Study of the Grand Canal in Shandong Province, China

Coupling and Coordination Relationship between Traditional Mosques and Urbanization: A Case Study of the Grand Canal in Shandong Province, China

A Critical Assessment of Heinz Halm’s Views on the Fatimid Caliph of Egypt al-Hākim bi-Amr Allāh

Al-Hākim bi-Amr Allāh (reign 996–1021), the sixth Fatimid caliph in North Africa, is one of the most controversial characters in the history of Islam, who has engendered different and sometimes conflicting views of historians. Adopting a descriptive–analytical method, the present study aimed to assess the views of Heinz Halm, the contemporary Ismaili era researcher, on al-Hākim. Although al-Hākim has gone down the history as a brutal, wicked-minded man, Halm in The Fatimids and Their Traditions of Learning (1997) refers to al-Hākim as a highly-respected person among Egyptians, as a person who had a stable character with consistency in religious policies. Moreover, Halm depicts al-Hākim as totally opposed to the Druze who emerged, as a religious sect, with a belief in al-Hākim’s divinity. The results of the study showed that Halm, drawing eclectically on historical sources, reports, and statements to depict al-Hākim’s character as justified and sound, had foregrounded, marginalized, and eliminated historical data about al-Hākim.

Functional performance of octagonal plan mosques-analysis of octagonal plan mosques in Mosul

The identity of Islamic cities is distinctly manifested through their congregational mosques, primarily characterized by their continuous and stable function, epitomized by the five daily congregational prayers. The performance of a mosque is intricately linked to a set of religious, organizational, structural, and economic determinants. and it is closely tied to the functional and architectural attributes of its elements and spaces. The historic congregational mosques in the Islamic world have predominantly adhered to the architectural model of the Prophet's Mosque, characterized by its rectangular form. In modern mosques, various factors such as technological advancements, and cultural and scientific influences have led to architectural trends and stylistic innovations. These innovations have aimed to enhance the efficiency and performance of congregational mosques, one of which is the octagonal form. The research problem centred on the utilization of the octagonal shape and its adaptability in the context of the congregational mosques in the city of Mosul and its suitability for optimal mosque functioning. The research sought to elucidate the appropriateness of employing the octagonal form in congregational mosques by analysing samples with octagonal layouts in Mosul to investigate the extent to which this form influenced the characteristics of the mosque. The research concluded that all octagonal layouts had undergone modifications and expansions to rectify the unsuitable layout, indicating that the octagonal form is foreign to the traditional mosque typology. Furthermore, it is subject to additional alterations to accommodate the functional and architectural requirements of the congregational mosque.

From Mosques to Cafes: Muslim Youth and Mawlid Celebration in Yogyakarta

Abstract
 The celebration of Mawlid has sparked ongoing discussions among traditionalist and modernist Muslims. Traditionalists perceive Mawlid as a cherished tradition symbolizing joy and love for Prophet Muhammad, passed down through generations. Conversely, modernists often deem it heretical, indicating a societal decline. Within this discourse, an unconventional Mawlid phenomenon has emerged—celebrations hosted in cafes in Yogyakarta, primarily attended by Muslim youth, in contrast to the traditional mosque gatherings of older generations. The Cafe-based Mawlid celebration is characterized by a relaxed atmosphere, humor, simplified lectures, and diverse participation, stand out for their uniqueness. This qualitative, phenomenological study delves into the dynamics of Mawlid celebrations in Yogyakarta's cafes, seeking to unveil the motivations propelling Muslim youth participation. This paper argues that the evolution of Mawlid celebrations, initially confined to mosques and exclusive to traditionalist Muslim groups, has now transitioned to public spaces like cafes, welcoming diverse participants. his shift underscores the dynamic interplay between religious traditions and the changing socio-cultural landscape.
 Keywords: Mawlid, Muslim Youth, Social Action, Husein Ja’far

TRANSFORMATION OF BORROWED PHENOMENA: THE BUDDHIST FRESCO IN DUNGHUAN AND THE ARCHITECTURE OF THE MOSQUES OF SHAANXI PROVINCE IN CHINA

The purpose of the article is to analyze the phenomenon of borrowing without being limited by a specific style, and on the basis of this to argue at which hierarchical level the transformation took place: at the level of composition, form or decor.
 The relevance of the research topic is determined by the need to analyze how local cultural and artistic traditions influenced the transformation of borrowed styles and what exactly the phenomenon of transformation consisted of, whether it was the same for several borrowed styles.
 As a result of the study of wall paintings in different periods, it was established that, according to the figurative concept of Dunhuang, the transformation was as follows:
 – a departure from the original Indian frescoes by complicating the compositions in the direction of three-dimensionality and polymorphism, diversifying polychromy, anatomical perfection, detailing and giving the image a national color through portrait images of founders in Chinese clothes, scenes from their lives, landscape images; 
 – therefore, in the Dunhuang frescoes, the transformation was focused on the planar images of the fresco (the role of ritual sculpture in the Dunhuang sanctuaries was much smaller). 
 Despite the fact that Islam never competed with Buddhism, Taoism and Confucianism in terms of the number of believers in China, the rulers were friendly towards the construction of mosques. However, they are clearly dominated by Chinese traditions:
 – there are much more courtyards than in traditional mosques, and they are landscaped according to Chinese landscape design and have ponds with fish (this is a purely Chinese tradition);
 – the appearance of the pavilions and gates is purely Chinese: pavilions with a traditional Chinese silhouette, curved roofs with tiled roofs, complex multi-level eaves, open galleries on pillars, the use of traditional Chinese building materials (stone, brick, wood, tiles), bright polychromy, small detailing.
 So, in the case of mosques as well, Chinese culture radically changed their appearance, giving them maximum similarity with the temples of traditional religions.
 Thus, the transformation took place equally at all levels – planning, landscape design, three-dimensional form, plane with wall paintings and carvings.
 Later, this style manifested itself in the transformation of European Art Nouveau, which was also superimposed on local traditions.

The Pak Wigah Grand Mosque

The architecture of the Islamic world is unique in the way that it is able to express the doctrines of faith by virtue of material form. The “style” of this building tradition can be characterized by the use of geometric patterns and intricately detailed ornamental forms that create an overwhelming sense of serenity and spiritual beauty. This article examines the design process involved in the planning and construction of a traditional mosque through the example of the Pak Wigah Grand Mosque, designed by Kamil Khan Mumtaz and built by Dr. Hafiz Muhammad Farukh Hafeez.

Meneliti Simbolisme Darihal Penaikan (Mi‘rāj): Hubungan Antara Ḥikāyāt Melayu Tradisional dan Masjid Melayu Tradisional di Melaka

The saying that the Islāmic ritual prayer (ṣalāh) epitomises the ascension (mi‘rāj) of the believer has prompted some scholars to interpret the Prophet Muḥammad’s Ascension (Mi‘rāj) in the traditional mosque’s symbolism in the Islāmic world, including those in Melaka. Despite being original in the Traditionalist sense of the word, their allusions to the symbolism remain methodologically deficient and conceptually limited. Given these circumstances, this article examines the symbolism of the Mi‘rāj in the traditional Malay mosques in Melaka through the traditional Malay prose narratives (ḥikāyāt) which manifest the symbolism of the same. It employs a hermeneutic reading of MSS 2968 Risālat Laṭīfat fī Bayān al-Isrā’ wa-al-Mi‘rāj (1767), the earliest known manuscript narrating the story of Prophet Muḥammad’s Mi‘rāj in the Malay world as well as case studies of three significant and contemporaneous Malay mosques in Melaka, namely Masjid Tengkera (1728), Masjid Kampung Hulu (1728), and Masjid Kampung Kling (1748). By capitalising on the combination of textual, document, and comparative analyses, it was found that there is a correlation between the text and the buildings, in which the symbolism of the Mi‘rāj is manifested in several external and internal architectural elements of all three mosques. These findings present the unity of the traditional Malay-Islāmic heritage generally and the productive relationship between literature and architecture particularly through a provisional methodological and conceptual framework which endeavours to establish the basis for future research on the subject.

Teori-Teori Simbolisme Seni Bina Darihal Masjid Tradisional: Satu Pengelasan Awal

The productive scholarship on the architectural symbolism of the traditional mosque expounded by the Traditionalist School at the end of the second millennium, which continued well into the third millennium by scholars exhibiting a strong Traditionalist influence or otherwise, is a testament to the subject’s importance to the development of Islāmic architecture. Despite its prolificity and agency, most studies on the subject remain theoretically arbitrary, if not deficient, rudimentary at best, and disjointed. To fill this theoretical gap, this article, for the first time, identifies, outlines and synthesises the many disparate theories of the architectural symbolism of the traditional mosque to establish a preliminary classification. It employs a hermeneutic reading of 32 significant theoretical and empirical studies on the architectural symbolism of the traditional mosque sourced from books, journals, conference proceedings, and periodicals available to the authors. By capitalising on the textual and comparative analyses, it is found that as many as 28 distinct theories of the architectural symbolism of the traditional mosque with their attendant symbolic dimensions and parameters were posited in all 32 studies, all of which can be consolidated into three broad theoretical frameworks. These findings present an original systematisation of theories of the architectural symbolism of the traditional mosque, which is instrumental in two ways: it encourages scholars to develop existing theories or establish new ones, and it assists Muslims in recognising and acknowledging the spiritual agency of their built forms while offering foreign readers another expansive and inspiring lens to view them.

The Geometrical Patterns and Philosophical Value of Javanese Traditional Mosque Architecture for Mathematics Learning in Primary School: An Ethnomathematic Study

Aim. This study is an ethnomathematical study that aims to describe and interpret the philosophical value and geometrical patterns of the famous architecture and ornament of the Indonesian traditional Mosque. Methods. This report subsequently used an ethnographic method, with data being obtained through observation, documentation, and Focus Group Discussion (FGD). Furthermore, the study subjects were a cultural practitioner and a group of educators, containing five primary school teachers in Central Java, Indonesia. Interviews, observation, and documentation were conducted during the research. The data was analysed qualitatively. Results. First, from the data analysis, it was found that there are several philosophical values contained in the architecture and ornaments of a Javanese traditional mosque such as the relationship that must always exist between humans and God and fellow human beings, Islam, iman (faith), Ihsan (kindness), openness, honesty, obedience, and humility. The second indicates the relationship between the Javanese architecture and ornament of the Indonesian traditional Mosque and the geometrical patterns (the cuboid, and cylinder), symmetrical patterns, and geometry transformation (rotation) used as the source of learning and starting point to the mathematical learning process. Conclusions. These results were specifically useful to primary school teachers when teaching geometry. Through culture as a context or starting point, the new mathematical learning resource was also used for geometric learning. In addition, the philosophical significance of these artifacts fostered an interest in the indigenous culture and good character values.

An investigation of the sustainability of old traditional mosque architecture: case study of three mosques in Gayo Highland, Aceh, Indonesia

ABSTRACT The existing traditional architecture has a sustainable design that is adaptive to the environment. Old mosque is one of the traditional architectures that has withstood the test of time due to its adaptations to the environment. Mosques as religious buildings designed for Muslims to practice their religion lead to their design being convenient and sustainable. The purpose of this study is to evaluate the design elements of the old traditional mosques in Gayo highland of Indonesia, i.e. Asal Penampaan, Tue Kebayakan, and Al Jihad Mosques, so that a more sustainable approach to architecture may be developed. The methodology of this study is qualitative, carried out through observation and a literature review on the design and environmental elements of the mosque architecture. In this study, the design and environmental elements reviewed are limited to the building materials; the building floor plan and Structure; the openings; and the water bodies surrounding the mosques. The results showed that these traditional mosques have structures, materials, and designs that are adaptive to climate and the environment. The characteristics of this mosque include low embodied energy from the local materials and resilience to earthquakes through the Saka guru system, supported by mortise and tenon joint system.

Architectural Interpretations of Qur’anic and Hadith Influences in Traditional Indonesian Mosques During the Walisanga Era

This research investigates the reception of the Qur’ān within the realm of mosque architecture, traditionally assessed through the study of text integrated into mosque ornamentation. This article introduces a reception studies to Walisanga mosques architecture, encompassing considerations of spatial design, essence, illumination, and interior ambiance. Notably, this study diverges from conventional methods by abstaining from the inclusion of Qur’anic or hadith text. The primary objectives of this article are twofold: a) to elucidate the relationship between the architecture of traditional Indonesian mosques and the Qur’an and Hadith, and b) to unveil how architectural elements within traditional mosques visually interpret QS. 24:35 and the Hadith of Gabriel. In order to achieve a comprehensive analysis, this study employs both semantic and hermeneutic methodologies. The semantic approach is applied to dissect the atomistic structure of QS. 24:35 and the Hadith of Gabriel, with the intent of identifying foundational components that underpin the concept of tajug tumpang in traditional Indonesian mosque architecture. Subsequently, a hermeneutic approach is adopted to explore the interconnection between the verse QS. 24:35, the Hadith of Gabriel, and their architectural manifestations within the context of traditional Indonesian mosque construction.The result of the analysis culminates in the identification of two primary forms of architectural reception of QS. 24:35 and the Hadith of Gabriel within traditional Indonesian mosques. Firstly, instances wherein the textual meanings are directly translatable are actualized through elements such as light, lanterns, trees, and niches, all tailored to the Indonesian cultural milieu. Secondly, fundamental concepts derived from the Qur’an and Hadith, which resist tangible representation, are reinterpreted and incorporated into facets of spatial arrangement, lighting schemes, colour selections, ornamental details, and the harmonization of additional components, all resonating harmoniously with the Indonesian cultural identity.

Physical features and analysis of traditional mosques: the case of Quzzat quarter of Herat Old City, Afghanistan

This study examines the physical features of traditional mosques in the Quzzat (Bardrani) quarter of Herat Old City, Afghanistan. Traditional mosques are constructed with locally available materials and are planned based on cultural and climatic conditions. Mosques are categorised as modern or traditional. Traditional mosques are divided into three subcategories: preserved, damaged (defaced), and transformed. Transformed mosques are formerly traditional mosques reconstructed with modern or industrial materials (concrete and reinforcement). This study explores the distribution of mosques and analyses their plan typology. Mosques are categorised into five plan types, and three relative case studies are described in detail to provide a better understanding and an in-depth analysis of mosque typology.

COMPARATİVE ANALYSİS OF THE VİSUAL ELEMENTS OF TRADİTİONAL MOSQUES OVER MODERN MOSQUES

Every civilization produces places that match the life model in its own content. In this context, Islamic Civilization has also built mosques as temples within its own structure. The formation and development of mosque architecture has taken shape by adding some visual elements to its architecture with the principles of Islamic Civilization. These elements are almost identified with mosque architecture and have been interpreted and included in mosques built all over the world.
 With the influence of developments in the construction industry and modern architecture, different searches have occurred in mosque architecture. While some of the mosques built in this way are a repetition or a bad imitation of the traditional, some have been transformed to avoid this repetition and have become foreign architectures that are incompatible with the civilization they belong to. Both situations have negative effects on the mosque architecture and led to the reproduction of them of kitsch designs.
 This study was carried out to read the architecture of the mosques produced with the interpretation of traditional mosque architecture, rather than repetition in different geographies of the world, and in order to question whether they meet the expectation of mosque architecture. In this context, a survey technique was applied to a population of 100 people, 32% of whom were architects and 96% were Muslims. The data obtained from the survey results were analyzed and evaluated in the SPSS program. Thus, the place and importance of the architectural elements of traditional mosques in mosque architecture, the existence of these elements in modern mosques, and the meanings of traditional-modern lines in mosques have been examined. It is thought that this study, which was prepared by using a questionnaire about 22 modern mosques selected from different geographies of the world, will contribute to the development of mosque architecture without repetition and losing its identity.

An Appraisal of Indoor Thermal Comfort in a Naturally Ventilated Modified Old Mosque in Banda Aceh, Indonesia

A traditional mosque is a form of conformity between the design and the climate. The warm humid climate in Indonesia characterizes the environment, which is quite challenging to work with. The traditional mosque, with the uniqueness of the roof design, allows the application of a natural ventilation system that can work effectively in circulating air to reduce the effect of heat in the room. However, the application of the design has rarely been found in modern mosques due to the widespread use of the dome. This study appraised Tgk Dianjong Mosque, one of the old mosques in Banda Aceh, Indonesia. The old mosque was modified by replacing the roof material and ventilation. This study aims to appraise the indoor thermal comfort of the mosque considering the application of natural ventilation. The method used in this research is descriptive quantitative, with research data collected through physical measurements, i.e., air temperature, relative humidity, and air velocity. The collected data were analyzed using the CET (Corrected Effective Temperature) index and assessed based on SNI 03-6572-2001. Multiple linear regression analysis was conducted to determine how much wind speed influences the thermal condition of the mosque. The study was conducted for two days, with the selected time being in the morning, afternoon, and evening to obtain more varied data. This study performs that the renovation of replacing the roof ventilation with fixed glass would contribute to the lack of airspeed throughout the mosque. The old material of the roof, i.e., leaf grass, was displaced with a metal roof, creating a highly effective temperature and hence indicated as uncomfortable.

Architecture of the Kajoran Cultural Heritage Mosque Building Complex and Community Life Around the Building Area

The mosque's architecture was built to reflect the physical environment in which Muslim communities manifest their religious devotion and way of life. This study tries to reveal the community's sociological and cultural picture in traditional mosques' architecture. It analyzes the people's devotion and religious beliefs in designing and constructing traditional mosques. The case study method applied consisted of building measurements in the field, field observations, and interviews with expert informants at the Kajoran Mosque, Klaten. Based on the research results on the Kajoran Mosque's architecture, it can be seen that the architecture of the Kajoran Mosque in Klaten facilitates social activities for the community around the Kajoran Klaten Mosque. The presence of a mosque porch is used for religious activities such as tahlilan, sodaqohan, prayer together, and routine worship.