The aim of the research is 1) to introduce a definition of the concept of al-Aqsa Mosque and 2) to understand its architectural development and evolution in the early Islamic period within the cultural context of the site. The initial cause of the study was that almost nothing is known about the Muslim building activities at the enclave and there is very little information about it. The existing interpretations of the early development of al-Aqsa Mosque have been generated either from a typological and formal-aesthetic point of view or are based on interpretation constant with biblical texts. This thesis attempts to expand these interpretations with contributions by additional historical, archaeological and architectural investigations of the early Muslim architecture of the enclave within the Islamic cultural context. In order to achieve these main objectives, a systematic survey of the different parts of al-Aqsa was carried out and archaeological excavations of the site were stu died and both helped determine the significance of the site of al-Aqsa Mosque in each period of development. The thesis also investigated the urban context of al-Aqsa enclave and concluded that the earliest ancient traces in the foundation are mainly Roman and were destroyed in the 1st century AD when the site lost its significance and was situated outside the urban form of Aelia. Muslims reaffirm al-Aqsa Mosque for its religious significance in Islam after their conquest of Jerusalem. The Muslim had complete sovereignty over al-Aqsa Mosque in 638 AD and its initial revitalisation encompassed some building activities including the delineation of a house of prayer. Significant construction activities at al-Aqsa enclave were initiated a few decades after the Muslim conquest of Jerusalem. The surviving early Muslim building types, styles, decorative features and construction type provide evidence to show that they date back to the early Islamic period. Even this time could be narrowed down to the time of the Umayyad caliph 'Abd al-Malik. 'Abd al-Malik saw Jerusalem as a place where he could best proclaim his power and therefore he developed a fully threedimensional Muslim image of Jerusalem. The architecture of the enclave and its syntax presents considered and precise planning, a high quality of building skills and careful attention to the structural problems of its parts. Certain buildings are produced from relics in response to particular functional demands practised at the enclave. In relating the early Muslim buildings of the enclave to its given topography, neither their places nor forms, functions nor meanings are accidental. Each fits into its place within an overall architectural formula of al-Aqsa Mosque. From a comparison and evaluation of building types and architectural configurations, the study concludes that the early Muslim monuments have been built in response to Muslims' religious and cultural requirements. Annular centralised buildings have been c onstructed to fulfil cultural and functional requirements and reflect religious values. As for the broad house type of the Congregation Mosque, it was also created to meet the same purpose of the Muslims' religious functions, and its origin can be found in the plan of the Prophet Mosque in Madīnah. The thesis concludes with a set of recommendations for further research that would attract public awareness towards the cultural heritage of Islamic Jerusalem.

This thesis aims to understand the transformation process of the Friday mosque in the Arabian Gulf, in terms of its formal and spatial languages, within the period of 1975 to 2010. Essentially, the Arabian hypostyle mosque was the dominating architectural typology in the northern Gulf region until modern times. This traditional architectural language was transformed in many ways as a result of socio-political and economic factors subsequent to the discovery of oil in the region in the 1930s and 1940s. The transformation of the traditional Friday mosque was evident after the declaration of independence of the Arabian Gulf countries in the early 1970s, which coincided with the high revenues of oil. During this period and the decades following, the architectural discourse of the Friday mosque has express modernist influence and regional Islamic influences. This thesis provides insight into the contributing factors of these transformations and their role in shaping the contemporary Friday mosque character in the urban fabric of the Arabian Gulf cities. It investigates the vernacular and historical mosques in the region to establish the pre-existing context against which the analytical investigations of this study can be understood. The research focuses on comparative studies of the mosques of Abdel-Wahed El-Wakil, Rasem Badran, and Mohamed Makiya in the cities of Manama, Riyadh, Kuwait, and Muscat. These architects were selected owing to the significance and influence of their distinctive architectural languages based—in each case—on strongly articulated theoretical and socio-political positions. A spectrum of research approaches supports these comparative analyses, including: interviews with El-Wakil, Badran, and other significant actors; interpretative historical research; archival research; studies of the pre-oil settlements of the urban fabric of the Arabian Gulf; site visits to the representative traditional, contemporary mosque sites; and case studies sites included in the study.

By examining the shifting working practices of the Sompura community of hereditary temple architects of western India my thesis argues that the nature of their work culture invested in their architectural and textual production is far more critical, innovative, heterogeneous and fluid than how it is portrayed in post-colonial knowledge located within the disciplinary bounds of architecture and art history. Through unchartered empirical investigation, which uses ‘cultural translation’ as a framework for analysis, the thesis highlights their creative negotiations and struggles with modernity between the late 19th and early 21st - century. Whether it is modern historical consciousness, notions of ‘antiquity’, nationalist ideas of hereditary craftsmen and tradition, changing patronage, global economy or technology, the Sompuras in their concrete and ‘present’ practices, translate all these as well as their long architectural lineage in specific inviolable modes. These query notions of a ‘fossilised’ tradition viewed through historical frameworks; the agency of ‘ritual’ untouched by capitalist processes and binary oppositions such as ‘east vs west’ or ‘traditional vs modern’. The publications of Narmadashankar M. Sompura (1883-1956) and P.O. Sompura (1896-1978), are analysed as transformations of both modern notions of antiquity and history and indigenous practices. The restoration of medieval ruins of Ranakpur and Dilwara temples in the early and mid-twentieth century by master builder Amritlal Mulshankar Trivedi (1910-2005) are explored as negotiations with western European ideas of history and conservation. The contingent relations between practice and codified knowledges are explored through oral histories concerning transnational case studies in the UK, whereas a variety of qualities and affects are seen as transforming capitalist processes and relations in modern carving factories, deploying a range of hand intensive, machine and digital technologies for a global dispersal. The thesis uses a variety of extra disciplinary methodologies such as oral history, close reading of family archives, along with a range of architecture and texts by the Sompuras and their medieval ancestors. It demonstrates that the Sompuras, believed to be carriers of a dynamic architectural tradition, have creatively and dynamically negotiated change by translating and transforming both their pre-existing cultures of work, as well as modern and global paradigms.

This thesis presents a study of the use made of tympana in English Romanesque portals and the evidence they offer for religious, social and cultural expression in village churches where the vast majority of examples are preserved. In order to achieve this a significant proportion of the analysis has been addressed to the manner in which people may have interpreted what they saw. For the convenience of the reader basic descriptions of all examples noted during the course of the research and details of manorial and patronal circumstances are given as the Handlist in Volume 2. The first two chapters establish the parameters of the research, outline the social and religious environment during the period, and the art historical principles underpinning the research. Chapter III examines the distribution of examples in geographical terms and the use made of tympana in different categories of building. In chapter IV the structural and compositional formulation of tympana is analysed and the use made of geometric ornament. Chapter V assesses images of Christ and the relationship between these and the representation of power. Chapter VI examines other human figural iconography through the categories of figure-types depicted. The subject of chapter VII is the use of compositional types as a means to assess the use made of beast imagery. The thesis demonstrates for the first time in a systematic and quantified manner that tympana are a significant feature of English Romanesque portals and that a strong decorative character is shared by all tympana, thus contributing to the adornment of the house of God in a befitting manner. It argues that the iconography was composed so as to ensure the utility of the images as a focus for devotion for a wide variety of audiences and as a means of expressing social values, particularly through the relationship between the figures depicted and the representation of temporal power. The thesis also confirms that the religion presented by examples with figural sculpture is centred on the authority of God and the saints and on iconic symbols, rather than exemplars for emulation, reflecting the conservative nature of devotion in local communities. The thesis therefore raises important issues in relation to our understanding of portals as architectural features, the expression of religious devotion and social values in local communities during the period, and the use of portals in the practice of religious devotion.

This thesis discusses the architecture of early Islamic Iran (16-450/637-1059). To better understand the architectural history of this period, it is necessary to specify in detail how it took shape and to describe its features. Hitherto, no fully comprehensive study has been carried out on this subject. Most of the earlier attempts in that direction are the products of Western scholars. Few of these can be regarded as fully comprehensive - however worthy they were in their own time - in the light of the huge amounts of information now available. This mass of new material, a good deal of it unearthed in the decades since the Islamic Revolution, at last makes it possible to outline in detail the architectural characteristics of this early period. The proposed study will build on the work done by earlier scholars in the field, both western and Iranian, among which two lengthy studies are of particular value. Mehrdad Shokoohy in his unpublished Ph. D. thesis, Studies in the early mediaeval architecture of Iran and Afghanistan (Edinburgh, 1978), describes twelve buildings in 2 Iran and Afghanistan which he dates to the early mediaeval period. This research - some of which has been published in article form1- introduces some monuments that are little known, but there is still ample room for more detailed conclusions and analysis to clarify the evolution of Iranian architecture in this period. The latest study, Frühe Iranische Moscheen (Berlin, 1994), has been carried out by Barbara Finster. This book explains the different types of early mosques in Iran, with much material from literary sources to supplement the author’s own fieldwork. Since the Islamic revolution in Iran (1357/1979), Iranian specialists have carried out some significant architectural and archaeological research; some of this work has not been published yet while other work has been published only in Persian and is difficult of access. In the course of restoration operations in key historical monuments much new and important material has been assembled, though much of this has not been reported yet. To gather together and to order all of this new information is one of the most important aims of my study. Its primary aim is to understand the characteristics and the underlying principles of early Islamic Iranian architecture. In what follows, I shall try to explain how and why this early (and neglected) period holds the key to understanding the Islamic architecture of Iran. It is essentially a transitional period, a time of laying the foundations for what was to come. It documents the earlier experiments in building types, structural techniques and architectural decoration. We see here the earliest attempt of Islamic architecture in Iran to find a distinctive voice. Only few buildings survive – thought it is very likely that more will be 3 found in years to come - but their wide range of form, style, material and decoration reveals a national tradition that – even thought it was still in the process of tradition that was already, in key ways, different from that of the other Islamic lands. The thesis tries to explain how the heritage of pre-Islamic Iranian architecture evolved and how it laid the foundations for Iranian, and especially Saljuq, architecture. Thus, to create a solid base for studying the later period is an important supplementary aim of this thesis.

This thesis investigates the surviving architecture built in Anatolia from circa 1170 to 1220, a period that encompasses the rule of the Rūm Saljūq sultans Kılıç Arslān II to ʿIzz al-Dīn Kay Kāwūs I. This was the period which saw the development of a discernible Rūm Saljūq architectural aesthetic across the lands under their control. Due in part to the accident of survival, the main focus is on imperial structures, beginning with the palace kiosk of Kılıç Arslān II in Konya and ending with the hospital and tomb of ʿIzz al-Dīn Kay Kāwūs I in Sivas. The thesis begins with a linear chronology of the various Turko-Muslim dynasties in the region, focussing primarily on the Rūm Saljūqs. This provides the historical and political context within which the corpus of buildings was created, and is based primarily on Arabic, Persian and Byzantine chronicles, augmented by the most recent scholarship. The second chapter studies the surviving corpus of portals, along with a number of tombs, and the monumental minaret attached to the qibla wall of the Great Mosque in Sivas. This reveals the range of patterns and forms which were employed to create an identifiably Islamic aesthetic. The portals are all stone, while the tombs may be in brick or stone. The minaret is entirely brick-built, and the analysis of the brick and glazed tile structures demonstrates the wide ranging connections to Persianate architecture, especially the Ildegüzid architecture of Nakhchivān and Marāgha. Chapter three is divided into two sections, with the first consisting of analysis of the various constituent materials used to construct the corpus. The palace kiosk of Kılıç Arslān II in Konya is used as a case study throughout the first part of the chapter. The second section examines working methods, and concludes with a hypothesis as to the division of roles among the skilled craftsmen and semi-skilled labourers responsible for constructing the buildings under discussion. The fourth chapter is devoted entirely to the hospital and tomb of ʿIzz al-Dīn Kay Kāwūs I in Sivas. Along with revealing hitherto unstudied decorative elements of the complex, the analysis shows that the tomb was part of the original design schema. This is in contrast to the currently accepted view of scholars that it was added after the death of ʿIzz al-Dīn Kay Kāwūs I by his brother, rival and successor, ʿAlāʾ al-Dīn Kay Qubādh I. The detailed analysis of the minaret added to the Great Mosque in Sivas, along with the nearby tomb and hospital, all built during the reign of ‘Izz al- Dīn Kay Kāwūs I, suggests an increased importance of that city to the dynasty which cannot be perceived from the literary sources alone. The thesis concludes with an overview of sultanic and royal female patronage during Rūm Saljūq rule, followed by a number of avenues for further enquiry.

No description available.

Masjed-e Jame of Isfahan represents over one thousand year old tradition and history of mosque construction in Iran, demonstrating a variety of practical techniques, architectural styles and Iranian architectural decorations altogether in one building complex. The unique example of Iranian Islamic architecture was finally recognised as having international importance and therefore registered in 2012.The imperfections in Isfahan`s Masjed-e Jame nomination file may have delayed the registration process for its inclusion on the UNESCO World Heritage List (WHL) took a long time (4 years). Each nomination file is composed of nine sections. The aim of this thesis is to clarify the weak points of the registered nomination file of Masjed-e Jame as a World Heritage Site (WHS), based on UNESCO guideline and to propose improvements for increasing the quality of Masjed-e Jame conservation management plan by utilizing nomination files of some similar registered sites in the WHL. Additionally, to show how these suggestions improve the quality of nomination files of similar monuments under preparation. The research was conducted by selecting similar sites from the WHL. To select similar sites to the Masjed-e Jame, it was necessary to prepare a series of tables which consists of all the registered sites in UNESCO from around the world. All 981 registered monuments on WHL in 2013 were evaluated in three different phases and eliminated by different criteria at each phase to leave eight suitable case studies. The research continued by assessing the eight selected nomination files and categorizing each part of the file as either excellent, good, average, adequate and poor. This evaluation used the main sections of nomination files based on UNESCO guideline which are: 1. Identification of the properties; 2. Description; 3. Justification for inscription; 4. State of conservation and factors affecting the properties; 5. Protection and management of the property; 6. Monitoring; 7. Documentation; 8. Contact information of responsible authorities; 9. Signature on behalf of the state party. By clarifying the weak and strong points of each nomination file, the following recommendations were proposed to improve the quality of nomination file of Masjed-e Jame and also the application of the findings in to similar monument nomination files under preparation. These included: 1) Full details of the location of The management of the conservation of Masjed-e Jame, Isfahan D the site; 2) Providing list of the site`s owners; 3) The usage of maps beside the text and referring to the policies; 4) Appropriate scientific methods to solve or reduce problems with the building fabric, usage etc.; 5) Preparing lists of responsibilities related to the selected organizations; 6) The relationship to tourism; 7) The connections between universities and related organizations; 8) The concentration on the urgent priorities by separating projects into long and short term; 9) Documentation. Furthermore, a timetable by considering priority was proposed to improve the Masjed-e Jame conservation management plan.

The local climate of Malaysia with high air temperature and relative humidity and inconsistent air movement throughout the day provides challenges for architects and designers to design a building including a mosque that can provide better indoor thermal condition. Thermally uncomfortable indoor environment in a typical Malaysian mosque can be sensed due to the poor attendance of believers during communal prayers conducted five times a day at the mosque. A study was carried out in four typical mosques in Malaysia to investigate the thermal comfort level together with what and how the thermal comfort factors affecting the condition. They study also looks at the influence of roof design of the mosque in affecting thermal condition inside the prayer hall since the roof design is a significant feature of the building not only as a filter to the outdoor climate but also as the identity of the building and the society. From the investigation, it has been revealed that air temperature is the primary factor in affecting thermal comfort. When the air temperature is at neutral or comfort temperature, the presence of other factors can be ignored. However, when the primary factor is no longer at its neutral condition, the secondary factors which are air movement and humidity will play their roles in influencing thermal comfort in naturally ventilated mosques in Malaysia. In many cases, air movement is always desirable and able to improve the thermal comfort level. Therefore, the need for the availability of air movement should be particularly considered in designing a mosque to ensure that the mosque is thermally comfortable. The research has also discovered that the pitched and doomed roofs have different abilities to control the distribution of air, for examples, the pitch roof mosque has the ability to circulate the air inside the prayer hall to achieve the equilibrium state whereas the domed roof mosque has the ability to stratify the air according to the temperature where the coolest air located at the lowest level of the space. With the pitch roof, a mosque is able to create air movement inside the space whereas the dome roof mosque will provide stagnant but cooler air at the active level due to the stratification process. Due to these findings, the pitched roof mosque is considered a better option for this climate for its ability to provide natural air circulation inside the space which is desirable by the users. With the understanding on the ability of the roof designs namely, domed and pitched roof in controlling air movement of the interior and the interdependencies of the main factors affecting thermal comfort, strategies for improvement on the design of the mosque can be made to achieve better indoor thermal condition of the prayer hall.

Mosques are established as physical manifestations of Islam and its cultural identity in every settlement in Malaysia, including in urban areas. The original concept of the mosque suggests that its use as a community place should be all-encompassing, not only for Muslims, but also to inspire the involvement of other community members. In spite of far-reaching studies conducted on the importance of mosque architecture, historical background and functions, very little attention has been paid to the utilisation, functions and importance of mosque open spaces to the multicultural community. This study aims to explore the spatial and sociocultural factors of urban mosque open spaces in order to determine the extent to which intercultural space exists within them. The study focuses on three urban mosques at the national, district and sub-district levels in Kuala Lumpur, Malaysia. Guided by theory of place and the concepts of affordance and social affordance, this study employs a mixed method strategy with a cross-sectional design. It comprises both quantitative – systematic observation with behaviour mapping at selected urban mosques – and qualitative – focus group discussions with mosque managers and multicultural users – methods, as well as findings with regard to the use of mosque open spaces that were derived from social media sources such as Facebook and blogs. The findings show that more multicultural users utilise the National Mosque open spaces in comparison to those at district and sub-district mosques. Patterns were identified in the spatial occupancies based on gender, age group, ethnicity and activities at all of the urban mosque open spaces studied. People‟s identification of their favourite open spaces and preference for outdoor activities, as well as the current condition and design of the mosque open spaces, influences the utilisation of urban mosque open spaces by multicultural users. Both opportunities and challenges may arise in relation to multicultural use in the form of public friendliness, accessibility, community sensitivity and mosque etiquette. This study highlights several factors that encourage better intercultural interaction at mosque open spaces: good social activities; the good design, facilities and accessibility of mosque open spaces; proper promotion, publicity and education; and social acceptance among community members.