Journal articles on the topic 'Islamic art Influence'
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1
Yusof, Abdullah, Aizan Hj Ali @. Mat Zin, and Ahmad Faisal Abdul Hamid. "Islamic Nuance in Decorative-Ornament Architecture Art in Nusantara." International Journal of Nusantara Islam 2, no. 1 (June 9, 2014): 95–104. http://dx.doi.org/10.15575/ijni.v2i1.51.
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The advent of Islam in Nusantara sparked new phenomena or changing not only in structure of building construction of religious places, residency and houses but also ornaments and decoration expressing value of beauty of that building. The result of this research tries to reveal how far Islamic influence is working without undermining local aspects of architecture and how Islamic architecture was influenced by other characters in ornament and decorative-ornament artwith various design and sense. Islamic nuances are substantially showed in traditional and contemporary mosque architecture, graveyard, residencies, palaces, historical building and soon and so forth. Although local elementsare clear, and so with Hinduism and Buddhism, animism, colonial influence and other foreign influences including Middle East, Africa, India and China, Islam shows its prominence in interior and exterior ornament as well as its tools.
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Nechvoloda, E. E. "THE ISLAMIC INFLUENCE ON THE TRADITIONAL BASHKIR ART." Islam in the modern world 14, no. 3 (October 2, 2018): 235–46. http://dx.doi.org/10.22311/2074-1529-2018-14-3-235-246.
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It is the geometric and vegetal ornamental motifs that dominate in the works of traditional arts and crafts of the Bashkir people. The Bashkirs are Muslims. Therefore, the popularity of abstract ornamental forms in their artistic creativity is often associated with the religious prohibition against images of human beings, animals and birds. However, a comparative historical study of the Bashkir ornaments shows that basic types of geometric and vegetal motifs and also their compositions were formed long before the adoption of Islam by the ancestors of the Bashkirs. Anthropomorphic, ornitomorphic and zoomorphic images were still preserved in the Bashkir art and had very stylized geometric shapes in accordance with the general structure of the composition, type and graphics of the ornament. The preservation of these images in the art was favoured probably not only by a high degree of stylization, but also by the fact that for a long time the Bashkirs, despite the Islamization, remained committed to many remnants of the pre-Islamic worldview with its totemic cults. It can be stated that the adoption of Islam could not ‘edit’ the traditional decorative art of the Bashkirs and exclude archaic motifs and compositions. Old compositions were revised in terms of the new religion. Thus, the fl oral and foliate ornament became associated with the Garden of Eden. New motifs, such as the images of mosques, qumgan (a special jug) and the Crescent, found their way into the Bashkir ornaments together with the new worldview and rituals. Traditional embroidery could be supplemented with embroidered texts in Arabic script. The decorated objects included those directly associated with the Muslim traditions (scullcaps, prayer rugs 'namaslyk', calligraphy pictures 'shama’il').
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Hidayati, Nurul, Yazida Ichsan, Ratna Wulandari, and Dwi Aknan Lutfiyan. "Pengaruh Seni Asitektur Terhadap Perkembangan Pendidikan Islam di Andalusia." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 3, no. 1 (June 24, 2021): 73–86. http://dx.doi.org/10.32939/ishlah.v3i1.40.
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The discourse related to the influence of architecture on the development of Islamic education in Andalusia is actually a very important discussion to do. On the one hand, from a historical perspective, under the Umayyah II dynasty, Andalusia became a beacon of civilization in the fields of science, technology and art that contributed to Europe. On the other hand, art as part of the manifestation of civilization is rarely studied, especially its influence on Islamic education. The purpose of this research is to know and describe how the development of architectural arts and its effects on Islamic education. The purpose of this research is to identify and describe how the development of architectural arts and its effects on Islamic education. This research is a historical research which is carried out in several steps: heuristics, criticism, interpretation and historiography. The results showed that the triumph of Islam in Andalusia left a special space in the representation of Western civilization even today. Various historical relics have had their own influence on culture and culture in Spain, especially Islamic architectural arts. Mosques, palaces, forts, tombs, and secular buildings in Spain are heavily influenced by Islamic culture. Apart from being a legacy of Islamic culture, the art of architecture in Andalusia has a strong influence on the development of Islamic education in modern-day Spain. Especially in the development of Islamic education, architectural art has a strategic position in its influence. This can be seen in the calligraphic patterns in mosques and other important places in Andalusia that use pieces of the Al-Qur'an verses as their motifs. This verse piece is not only an ornament but aims to introduce Islam to the community and as proof that Islam had an influence in Andalusia.
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Zahra, Fatima, and Safrizal Bin Shahir. "The Aesthetic Value and Spiritual Aesthetics of Islamic Ornaments in Islamic Architecture." Journal of Islamic Thought and Civilization 12, no. 1 (June 7, 2022): 164–75. http://dx.doi.org/10.32350/jitc.121.08.
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Islamic architecture, a form of Islamic art, contributes significantly to portraying God Almighty's supremacy. In Islamic art, there are numerous ways to place emphasis on this architecture; one of which is through high aesthetic value. In Islamic art and architecture, the greatest extent of ornamentation and motifs probably describe aesthetic values. Islamic ornamentation serves as a platform for delivering information about Islam's culture including Islamic values and identity. Additionally, the most distinguishing characteristic of Islamic ornamentation is the richness of meaning behind it, that might influence a person's perception of spiritual aesthetics. Therefore, this article explore what spiritual aesthetic means and how it relates to Islamic ornamentation. Furthermore, Islamic ornamentation should be considered a part of the interior of the Islamic architecture rather than just decorations added after the fact or to cover in gaps. Through the interplay of the people and interior space, these ornaments have the potential to engage with human aesthetics. Therefore, this research also focuses on the aesthetics and beauty of ornaments, which satisfy one of human psychological needs: to be in a beautiful environment. Because emphasis of the research is to explore how people perceive the aesthetics of Islamic ornamentation, a semiotics method was chosen because of its capacity to transcend literal meanings. The identification and evaluation of the aesthetic and religious qualities of the Islamic ornamentation brought out in this paper can be very helpful for the artists as well as scholars in understanding the Islamic art.
Keywords: Islamic Ornaments, Islamic Architecture, Aesthetic Value, Spiritual Aesthetics, Islamic Art, Architectural Ornaments
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Flood, Finbarr Barry. "Lost Histories of a Licit Figural Art." International Journal of Middle East Studies 45, no. 3 (July 30, 2013): 566–69. http://dx.doi.org/10.1017/s0020743813000494.
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The idea that theology is either irrelevant to artistic production or “a baleful influence” on its history has recently been critically explored by Jeffrey Hamburger, in relation to medieval Christian art. Engaging the perennial problem of moving between immaterial concepts, normative texts, and material things, Hamburger's observations resonate with the long shadow cast by the Bilderverbot, the prohibition of images often assumed to characterize Islamic and Jewish cultures, on the modern reception of Islamic art.
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Mathews, Karen Rose. "Caliphs and Kings: The Art and Influence of Islamic Spain. Heather Ecker." Speculum 81, no. 1 (January 2006): 180–81. http://dx.doi.org/10.1017/s0038713400019679.
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Yusof, Hanita, Izudinshah Abd Wahab, Nangkula Utaberta, Azmal Sabil, and Nur Amalina Hanapi. "ISLAMIC INFLUENCE ON WOODCARVING MOTIFS IN JOHOR TRADITIONAL MALAY HOUSES." Journal of Islamic Architecture 6, no. 4 (December 26, 2021): 313–20. http://dx.doi.org/10.18860/jia.v6i4.13028.
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Woodcarving motifs can be influenced by various aspects, including religions and beliefs. Malaysia is known for its cultural diversity and is rich with traditional heritage. Malay is one of the major ethnic groups in Malaysia and is considered as the majority of the country's population, contributing to the significant heritage, including art, decoration, and even architecture. Traditional woodcarving is an intricate Malay heritage and is the symbol of Malay art. A study on Malay woodcarvings is critically needed in order to know the influence that occurs on the selection of the motifs. It is such a waste to see our woodcarving heritage destroyed unappreciated and undocumented, especially on Johor woodcarvings, as many studies in other states have done. More and more traditional Johor Malay houses are being demolished day by day before we know the historical influence on the existence. The objective of this paper was to identify the woodcarving motifs found in Johor Malay houses and to identify their influence. Site visits were conducted in which the woodcarvings of 50 houses were examined, photographed, and documented. Interviews were also conducted with the house owners and the woodcarvers. The samples were analyzed, and the results were verified by experts. The results show that floral motifs lead the statistic, and the pumpkin motif, known as 'labu maya', takes the highest percentage of the overall motifs. It is concluded that the Islamic religion is the biggest influence that contributes to the findings. The findings also show that the 'labu maya' motif is the identity of the Johor woodcarving motifs. It is hoped that this study can bring recognition to Johor woodcarvings, and contribute valuable guides for woodcarvers to apply these motif typologies into their future works to sustain and cherish the Johor local identity.
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Viki Fadhilah, Meti andani, Sri Yulianti, and Yazida Ichsan. "Peran Seni Islam dalam Film Pendek Nussa “Belajar Jujur” Sebagai Media Dakwah Pembinaan Akhlak." Busyro : Jurnal Dakwah dan Komunikasi Islam 3, no. 2 (May 30, 2022): 76–81. http://dx.doi.org/10.55352/kpi.v3i2.476.
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Art education in Islam is very important to be instilled in children, apart from being a medium for conveying the messages implied in it, art in Islam also gives an impression that has elements of beauty and harmony, so there is a need for learning media in improving education through the art of Islamic education. The purpose of this study was focused on fostering students' morals through the short film Nusa Rara entitled "Honest Learning" as a medium of da'wah in the art of Islamic education. This research was conducted by analyzing the short film Nusa Rara to be used as a medium for Islamic da'wah art education so that it can be used as an example or role model for the audience, especially if it is associated with education, students are expected to take lessons from the film. The method used is descriptive qualitative method and analysis. The results of this study indicate that the Nusa Rara film entitled "Learning Honestly" can have a good influence on the students, of course, and can make a good influence on the audience to always be honest in everything, especially when taking exams.
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عاصم عبد الكريم, إسلام. "ظهور شعار بني نصر على مقابض الأبواب بمسجد أحمد سالم الشهير بالصيني بالإسكندرية (The Appearance of Nasrid Motto on the Doorknobs of Ahmad Salem’s Mosque, Known as Elsainy in Alexandria)." Abgadiyat 7, no. 1 (2012): 183–88. http://dx.doi.org/10.1163/22138609-00701014.
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The unique appearance of Nasrid motto “La ghalib ila Allah” (there is no victor other than god) on the doorknobs in Ahmad Salem Mosque, which was built in 1930, by Italian architects and designers, reflects the influence of the Andalusian art on the Islamic buildings. Many reasons could explain this influence, as the historical and religious relationship between Andalusia and Alexandria, by a lot of immigrants who came to the city and became the most famous Imams in the city. Moreover, the Italian architects and designers who were managing the largest part of the construction business in Alexandria, in the first decade of twentieth century, their studies of the Islamic Art in their country before they move to Egypt, concentrated on the Andalusian art, due to that their work in the Islamic religious buildings was influenced by the Andalusian art. Through a concentrated study in the meaning of the motto, and relating it to the conditions of constructing Ahmad Salem Mosque, and taking into consideration the remaining inscriptions in the Mosque, it becomes clear that one of the main reasons of inscribing the Nasrid motto was a reflection of Ahmad Salem‘s status after building the Mosque, showing and telling everyone that God helps everyone with good intent, and He helped me in constructing this Mosque. This means that this motto was not just copied words and art from Alhambra Palace, in Turkey; but it was selected intentionally by the owner and the designer of the Mosque. (Please note that this article is in Arabic)
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Musri, Muhapril. "VISUALISASI KALIGRAFI ISLAM PADA MEDIA SENI RUPA DI INDONESIA (ANALISIS ETIKA, ESTETIKA, DAN NILAI-NILAI)." Tabuah 26, no. 1 (May 30, 2022): 11–20. http://dx.doi.org/10.37108/tabuah.v26i1.682.
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The presence of art as an expression can be assumed as a characteristic of the soul's life which is overflowing and arid from values. That is why, the artists try to find the values of life that are full of values, by pouring their ideas and ideas in the form of works of art. The method used in this research is descriptive qualitative with literature and field studies. Two Islamic calligraphers were involved as resource persons. As a result, the current strong influence of modern art has caused Islamic calligraphy to be affected. This can be seen from the emergence of various tendencies of Muslim artists in processing Islamic calligraphy into various media. Previously, calligraphy had not been realized as a form of personal expression, but now this awareness has emerged in the form of the phenomenon of calligraphy painting. Calligraphy painting as a reflection of the modern spirit of Muslim artists has provided fresh air for the development of Islamic art and culture in Indonesia. Uniquely, in Indonesia, calligraphy painting was born in the hands of conventional painters who had not previously been in the world of Islamic calligraphy directly.
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Khairusani, Mizan. "SENI BUDAYA SEBAGAI UPAYA PEMBELAJARAN PENDIDIKAN AGAMA ISLAM BERNILAI ESTETIKA." TA'DIBUNA: Jurnal Pendidikan Agama Islam 3, no. 2 (December 6, 2020): 43. http://dx.doi.org/10.30659/jpai.3.2.43-56.
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Education is a cultural process, in which education will greatly affect human continuity in religion, socialization, and culture. Education and cultural arts can never be separated because they influence each other, including cultural arts that shape the personality of an individual or group. Therefore, the process in education must have high-cultured wisdom in order to build attitudes, a balanced character of students from cognitive, affective, psychomotor results. More specifically, the purpose of Islamic education is to build character and good character. It is felt that Islamic education which is full of the meaning and beauty of God will be easily combined with elements of art and culture. Armed with this art and culture, an educator will be able to create an innovative, creative, fun learning process, because the learning has aesthetic values.Keywords: Art and Culture, Islamic Education, Aesthetic Values
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Маликов and B. Malikov. "Spiritual Foundations of Islam and Orthodoxy Art. Origins and Present." Modern Communication Studies 4, no. 6 (December 18, 2015): 35–39. http://dx.doi.org/10.12737/16554.
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In article considered the spiritual foundations of the Islamic and Orthodox
art, their symbolic nature, the meaning, the influence of religious canons on
the artistic depiction and notes the importance of the sacred value of the
basic traditions of religious art in the modern world.
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Manal AL- Muraiteb, Manal AL Muraiteb. "أثر الحركة السنوسية في منطقة الحجاز الشيخ فالح الظاهري (1258هـ /1842م - 1328ه/1910م )." journal of king abdulaziz university arts and humanities 27, no. 4 (April 8, 2019): 201–26. http://dx.doi.org/10.4197/art.27-4.8.
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This study deals with the influence of the Senussi movement in the Hijaz region, which is considered one of the influential Islamic movements. It contributed in accordance with its available possibilities in building a human society with cultural and economic components according to the data of that era. The movement was not of a local tendency, Muhammad Bin Ali Alsenossi, the one who established this movement, worked on making it an Arabic movement of a wide expansion, this study sought to codify an important period of the history of the Senussi movement in the Hijaz, and tried to reveal its role in Hijazi society and its influence on it. By virtue of its religious importance, the Hijaz region has gained prominently in the history of the Senussi movement. The actual beginning of the Sinusian call originated from the Hijaz, where the first corner of Senussi was built, the corner that was built in Jabal Abi Qabis, and then the construction of the Senussi corners in the Hijaz, and in the rest of the other Islamic countries, and the corners of Senussi received a large number of Hijaz people from the rurals and the desert, Sheikh Falih Al.Dahri , considered as a prominent student of senussi corners, And later became one of its most prominent sheikhs, and became famous in the horizons, and received a prestigious scientific status, which enabled him to teach in many Islamic regions even called by Sultan Abdul Hamid to teach in Astana, and has graduated a number of students of science who carried the banner of science in the Islamic world.
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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study." Bangladesh Journal of Multidisciplinary Scientific Research 2, no. 1 (May 7, 2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.
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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.
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Hughes, Andrew. "Centre For Medieval Studies Middle Eastern and Islamic Influence on Western Art & Liturgy." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 149–52. http://dx.doi.org/10.35632/ajis.v21i2.1811.
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Central to the conference, held during March 5-6, 2004, at Trinity College,University of Toronto (Canada), was the desire of its organizer, AndrewHughes, to find analogies in other disciplines to his speculation that theEuropean plainsong (liturgical chant) of the Middle Ages was performed in a manner similar to that of Middle Eastern music (“Continuous Music:Natural or Eastern? The Origins of Modern Performance Style”). His speculationstemmed from decades of discussions with his colleague TimothyMcGee about the nature of musical sound. Oral transmission, its replacementby various difficult-to-interpret notations, and an often polemic rejectionof Arabic influence make the investigation difficult and controversial.1McGee responded (“Some Concerns about Eastern Influence in MedievalMusic”) and later, working from practical experiments presented by agroup of graduate students attending the conference, offered a very interestingnew interpretation. Some reservations were expressed by CharlesBurnett (Warburg Institute, London), a distinguished Arabist with musicologicalqualifications. He was invited to comment on the initial round tableand the conference as a whole.Other papers relevant to music were George Sawa’s review of Arabictheories of medieval music (“The Uses of Arabic Language in MedievalRhythmic Discourses”). He referred to numerous matters that might havea bearing on European music, especially with respect to ornamentationand rhythm. Art Levine discussed other non-western musical cultures,some of which were also influenced by Islamic music, and raised questionsabout ornamentation, tuning, and the nature of pitch (e.g., what is anote? “What Can Non-Western Music Offer?”).Moving from the sound of music to words about it, Randall Rosenfelddescribed numerous pilgrimage and Crusader chronicles. They containpassages reporting that Europeans found little strange in eastern music,suggesting that eastern and western music cannot have been as dissimilaras seems to be the case today (“Frankish Reports of Central Asian andMiddle Eastern Musical Practice”). John Haines traced in detail the use ofArabic terms from Adelard of Bath’s twelfth-century translation ofEuclid’s geometrical writings to an important mid-thirteenth-centurymusical treatise, where the terms for quadrilateral shapes resemblingsquare notation are used to refer to musical symbols (“Anonymous IV’sElmuahim and Elmuarifa”). Luisa Nardini presented details of particularmelodic characteristics in Gregorian chants that identify Byzantine andGallican melodies in Gregorian repertories (“Aliens in Disguise:Byzantine and Gallican Songs as Mass Propers in Italian Sources”).In other disciplines, Philip Slavin revealed the striking similarities oftopics and words between Byzantine and Roman (Gregorian) penitentialliturgy, seeing possible origins in Jewish prayers and the fourth-centuryConstitutiones Apostolorum (“Byzantine and Western Penitential Prayers ...
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Almutairi, Nasser M., Penny N. Round, and Niranjan R. Casinader. "Gifted Education Through the Lens of Religion." International Education Studies 14, no. 4 (March 24, 2021): 48. http://dx.doi.org/10.5539/ies.v14n4p48.
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This paper aims to understand the influence of Islamic religious philosophy on the application of gifted education in schools. To date, little attention has been paid to the influence of religion, particularly Islam, on how giftedness or areas of talent are viewed and accommodated in the education system. The article considers that Islamic culture pays more attention to areas of talent, such as religious studies, leadership, wisdom and morality, with much emphasis on highly able people with spiritual, social and emotional needs. While in the West, religion may have less impact on gifted education which could be because of separating religion from the state. Therefore, a number of areas of giftedness/talent may be admired or ignored due to the influence of religion when it comes to educational practices. This paper gives an example of how Islam influences some areas of giftedness/talent such as music, art, sports and leadership.
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Yılmaz Genç, Sema, and Hassan Syed. "The Medici’s Influence: Revival of Political and Financial Thought in Europe." Belleten 85, no. 302 (April 1, 2021): 29–51. http://dx.doi.org/10.37879/belleten.2021.29.
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The history of the European Renaissance has been written in many versions. The move from medieval to Renaissance period in world history shows clashes between empires and human nature. The contemporary scholars have many variants of history to choose from and form their own views about what actually transpired during the historical period. The most significant role of the Medici family was in the new era of European history that witnessed the art of administration on the Medici Bank in Florence/Italy. This paper portrays the point of view of the influence of Islamic Arab scholars as scribes in the re-introduction of Greek-Aristotelian philosophies to Renaissance Europe. This view is being increasingly challenged. The Islamic-Arab scholars such as Averroes and Avicenna were not mere scribes. Better translations of Arabic and Persian historical treasures reveal that the Islamic-Arab scholars during the golden age of Islam were globally accepted literary giants who made profound changes to the ideological shaping of Renaissance Europe.
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Bano, Dr Najma, and Saeeda Bano. "Poetry in the light of Islamic law." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 85–91. http://dx.doi.org/10.53575/arjicc.v3.01(22)a6.85-91.
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Poetry is one of the oldest, most prestigious arts therefore there have been countless poets, critics and researchers on poetry across history, Arabic poetry has played a vital role in the Arabic culture and heritage, it has also passed by many changes throughout history until it reached in the form we see today, in this article we searched about the relation of Arabic poetry with the Islamic law and the influence it has on it as well as the part it plays in it, it is also a response to those who see poetry as a lost and dark art. However, the poetry concerned with the Islamic law has always been honest and pure and has been a tool to explain, express and teach.
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Suharjo, Suharjo, and Uwes Fatoni. "Radio Dakwah dan Upaya Menangkal Kristenisasi." Jurnal Askopis 1, no. 2 (September 30, 2017): 69–80. http://dx.doi.org/10.32494/ja.v1i2.30.
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Some Islamic preachers use the mass media in da'wah including they are in Cigugur Kuningan using radio in conveying messages of da'wah to mad'u especially they are vulnerable to object of Christianization. This paper reveals the efforts of Radioqu 104.8 FM in counteracting the Christianization mission in Cigugur Kuningan. Based on research radioqu 104.8 FM has da'wah role in counteracting Christianization in Cigugur, Kuningan through delivering of da'wah information namely: broadcasting of Islamic science, broadcasting Islam news, broadcasting information of society need, and broadcasting time of prayer. Radioqu 104.8 FM also educate the community to counteract the Christianization by applying the educational function through the discussion of people's problems, educating through exemplary stories, and educating healthy lifestyles. Moreover, Radioqu 104.8 FM gives influence in society to counteract Christianity through efforts to encourage diligent worship, influence to defend aqidah, influence the mindset of non-Muslims that Islam is a religion of peace, and develop Islamic art. Dakwah efforts through the utilization of mass media complement the activities of conventional da'wah through Islamic preaching.
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Ghazanfari, Kolsoum. "Ferdowsi’s Presentation of Zoroastrianism in an Islamic Light." Journal of Persianate Studies 8, no. 1 (August 24, 2015): 23–41. http://dx.doi.org/10.1163/18747167-12341277.
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Composed in 10th and 11th centuryce, theShāhnāmeh(The Book of the Kings) contains Iranian ancient history since the first king, Gayumart/Kayumars, up to the end of Sasanian era. One reason behind its popularity is the poet’s method and art in describing and explaining ancient religious elements in such a way that it does not cause religious bias among Zoroastrians and Muslims. This article shows that Ferdowsi has employed various methods to read religious issues of ancient Iran in the light of the social, cultural, and religious spirit of his own time. In his epic narratives, Ferdowsi paid serious attention to contemporary beliefs and social conditions, and this can account for the popularity of theShāhnāmehand its lasting influence.
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Hashmi, Arsala. "Philosophy of Interior Design in Mughal Era Mosques of Lahore: A case study of Maryam Zamani and Wazir Khan Mosques." Journal of Art, Architecture and Built Environment 01, no. 02 (December 2018): 55–73. http://dx.doi.org/10.32350/jaabe.12.04.
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A great reflection and convergence of Persian, Turkish and Indian architecture is observed in Mughal architecture, which is known as a remarkably symmetrical and decorative amalgamation of these architectures. Muslim and non-Muslim scholars of history have appreciated, identified and recognized the extremely attractive Mughal signs, decorations and beautifications. It has been observed that Mughal architecture is not limited and specified to mosques only but has been used in all other Islamic buildings including their gardens. These signs and decorations have combined different features, elements and components of Islamic architecture and art together. Mughal era has been known as the greatest era which defined the splendid and extravagant phase of Islamic architecture. Therefore, the basic purpose of this paper is to find out how these features and decorations of Mughal architecture used in mosques stem from Islamic principles. The basic aim is to conduct the semiotic analysis of two mosques of Mughal era which have been selected for examination and identification. Hence, this study outlines the importance and scope of Mughal mosque architecture. It examines the decorative style used in this architecture by scrutinizing the basic characteristics of its structure. Moreover, it discovers the real purpose and spiritual meaning of these mosques. The spiritual values are considered significant as they influence the spirit that brings harmony in life. Throughout the Islamic world, this spiritual aspect has been observed as the most dominant factor and element which gives an important underlying message to all Islamic art. Mughals have played a significant role in Islamic art which cannot be ignored and avoided. The findings indicate that the typical Mughal mosques are not just mere representation of religious buildings or places for worship, instead they are something more than that. These mosques have their spiritual connection with art and architecture which cannot be ignored. Their color, shape, volume, texture, and designs all offer the fundamental message of Islam, the incarnation of “peace” and “submission” from which Mughal mosques derive their uniqueness in architecture.
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Bukhari, Bukhari, Aulia Rahman, and Mufti Riyani. "Variety of Coastal Ornaments in Aceh: Aesthetic Phenomena in the Continuation of History and Culture." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no. 1 (February 15, 2020): 614–24. http://dx.doi.org/10.33258/birci.v3i1.822.
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Focusing on the study of historical artifacts of art found in the Aceh Coastal region, this study seeks to analyze ornamental diversity as an aesthetic phenomenon that has a meaningful relationship with 1. Continuation of history, 2. Links in the search for cultural identity, and 3 Balancing cultural values in Acehnese society . Throughout history, the art of embroidering gold threads, woven silk fabrics, stabbing weapons, jewelry art, and wood carvings have been the hallmark of Aceh beach crafts that in their development consistently used their identity motifs. The intended identity motif is a motif that shows the cosmopolitanism of Aceh regarding pre-Islamic cultural influences and influences originating from friendly countries. The diplomatic relations which brought the influence of Persia and the Moghul dynasty from India occurred at the golden peak of Aceh's art history, especially during the times of Iskandar Muda and Iskandar Thani, although in the end, the clearest artistic trend emerged, namely all Islam. Aceh's design patterns in a stylish form become geometric shapes. The characteristic of decoration in the coastal communities of Aceh is influenced by Arabic concepts, is the development of a sense of beauty that is free from natural myths and is done by developing abstract patterns taken from floral motifs, foliage shaped and polygon shapes as a process of balancing cultural values.
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Vaziri, Alireza Haj, Parnaz Goodarzparvari, and Ismail Baniardalan. "COMPARATIVE BODY ANALYSIS OF SHEIKH LOTFOLLAH MOSQUE IN ISFA-HAN AND AHMED MOSQUE IN ISTANBUL." Journal of Islamic Architecture 6, no. 3 (June 28, 2021): 132–42. http://dx.doi.org/10.18860/jia.v6i3.10112.
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A mosque is a manifestation in which religion meets with art, demonstrating the most distinctive features of this art. Among the structural analysis approaches in architectural science, body analysis is critical, especially while the conceptual characteristics are considered. The positioning of the mosque building bodies and their relation to each other is also essential. The study aims to realize the geometry of motifs in Islamic architecture contemplated in many scientific and artistic disciplines from the perspective of body approach and understand the pattern on which this creative adaptation is made. In the Safavid era and the Ottoman Empire, Iran, due to its religious approaches, political rivalries, and European influence, saw new relations, and their cultural and artistic influences became tight. To understand the structural features of the architecture of the Safavid and Ottoman era, Sheikh Lotfollah and Sultan Ahmad mosques were studied (as a case study), considering their body analysis as a route to investigate the application of concepts and elements of Islamic architecture, as well as considering the architectural practices of the region and geographical location. Obtained results provided the relationship of the bodies and spaces to each other. Despite many differences, there are some distinct similarities in the body of the studied mosques due to the mystery of the motifs that unite the whole building in Islamic buildings. There is a display of homogeneity and dominance of decoration over the form. The one behind the decoration is in line with Islamic concepts and values. It is a message of unity and solidarity.
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Nugrahani, Rahina, Triyanto, Muhammad Ibnan Syarif, and Tjetjep Rohendi Rohidi. "EDUCATION THROUGH ART IN VIRTUAL COMMUNITY: STRENGTHENING RELIGIOUS VALUES THROUGH ILLUSTRATION ARTWORKS." Humanities & Social Sciences Reviews 8, no. 2 (April 16, 2020): 52–57. http://dx.doi.org/10.18510/hssr.2020.82e05.
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Purpose: The article analyzes the illustration artworks produced by Virtual Community Hijabographic as a media to disseminate religious values. Hijabographic as one of the Muslim women's communities in Indonesia is one of the pioneer virtual communities that creates various illustration artworks aimed to perform da’wah on social media Instagram, also as a media to ingrain Islamic values.
Methodology: The primary method is virtual ethnography; we use it to uncover social interactions between members of the Hijabographic community that creates a natural response and a stimulus for community members to express it in the form of illustration artworks published through social media.
Result: The results showed that the illustration artworks by Hijabographic are medium to achieve educational goals, in this case, is religious education. Illustration artwork is not merely created to fulfill the purpose of art, but also as a tool to find the self-fulfillment of illustrators in performing da’wah (proselytization), transmitting Islamic values and to foster awareness of other Muslim females to become pious individuals.
Applications: This research can be used by virtual communities, scholars and visual arts learners.
Novelty/Originality: Building on the insight that illustration artworks by virtual community Hijabographic become a new model to perform da’wah on social media. These illustration artworks influence a member's aesthetic experience and personal's understanding of strengthening Islamic values.
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Alfarraji, Saddam Ali Saleh. "Humanity Values in Pre-Islamic Prose." Journal of AlMaarif University College 33, no. 2 (April 30, 2022): 20–36. http://dx.doi.org/10.51345/.v33i2.494.g265.
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The research aims to show the importance that prose played in influencing society with the great meanings it offers, and this influence in society created an interactive atmosphere among the members of the same nation ,That is why we find that they have used this art to instill human values in the souls of the members of society, leading them to the perfection that they seek, and this represents the correct building block for any sophisticated society free from any distortion or what prevents it from entering the vortex of evil or what is contrary to good, add to that Prose is similar to poetry, and it was no less important in embodying events or influencing the nature of life and the behavior of the people of society to paint a bright picture that removed the darkness that some of the people of that era almost dyed their era with. The researcher helped the extrapolation of texts to reach these values. The concerned people assumed this task because they saw the great importance of literature in influencing society and expressing the nation’s issues in a way that brings good and keeps them away from all harm.
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S. ALODWAN, Shirin. "USING THE CHARACTERISTICS OF ISLAMIC CIVILIZATION IN TEACHING SKILLS." International Journal of Humanities and Educational Research 4, no. 6 (December 1, 2022): 347–62. http://dx.doi.org/10.47832/2757-5403.17.24.
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Islam is a universal religion that encourages science and considers it obligatory for every Muslim, and has never been the cause of retardation. Any science is acceptable unless it is a flag that contradicts Islamic law and its rules. Islam honors scientists and makes them inheritors of the prophets and orders knowledge from birth to death. Civilization meaning: "living and staying in urban area and civilization of the city, which is unlike Badia, cities, villages and countryside, so named because the people attended the places and houses of homes that have a decision, remember civilization in the language it means what is the opposite of the Bedouin, means, the inhabitants of cities and villages. A manifestation of Islamic civilization: - Foundations of the system of governance in Islamic civilization, including the method of choosing the ruler and the way of governance "Koran and Sunnah, Shura and justice and guarantee freedom of the Muslim and other freedom of choice for his religion. - Islamic civilization and economic life: - Islam built an integrated economic system and organized the methods of collecting money and methods of spending as well. - Islamic civilization and its influence on education through the Quran and Sunnah encouragement to acquire science. - Islamic civilization and social impact on life: The signs of Islamic social life and organization from the first moment of the Prophet's founding in the establishment of the mosque and the organization of relations of immigrants and supporters and the conclusion of treaties with non-Muslims in society. - Science: There was a special interest in Islam with science and its types and details such as translation, medicine, mathematics, agriculture and chemistry. - Science and the Arts: It is clear that the great impact of Islamic art in all fields and during the successive Islamic eras and Islamic controversies that continue to the present time on all other civilizations and until now Western societies are affected by Islamic science and art. Key words: Islamic Civilization, Teaching Skills
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Isno, Mohammad. "Pengaruh Pembelajaran multiliteracy terhadap Kemampuan academic writing dan Teaching skill pada Semester VIII Program Studi Pendidikan Agama Islam Sekolah Tinggi Ilmu Tarbiyah Raden Wijaya Mojokerto." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 2 (May 4, 2018): 7. http://dx.doi.org/10.32616/tdb.v7.2.84.7-22.
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Prospective 21st century primary education teachers who are effective should have a thorough understanding and knowledge of key concepts that drive all content instruction. These key concepts, connected to other core standards, include candidate knowledge and assessment, the nature of the learner, school governance and culture, learning and development theory, the use of critical technology and an understanding of how art influences and interacts. with all other content areas. In addition, prospective teachers should have the necessary information regarding time management, planning for acquisition, dissemination and management of materials and equipment (NCDPI, 2009). The purpose of this study are: 1) Describe the influence of multiliteracy learning on the ability of academic writing in Semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. 2) Describe the influence of multiliteracy learning on Teaching skill in Semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. From the analysis can be summarized as follows: 1) From the analysis known that Multiliteracy Learning to the ability of academic writing in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto with the value obtained Fhitung 15 641 (significance F = 0,000). So Ft> Ftable (14 660> 1.60) or Sig F <5% (0,000 <0.05). This means that learning with multiliteracy learning has an effect on the ability of academic writing in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. then the null hypothesis (H0) is rejected and the Hypothesis of work (H1) is accepted. 2) From the results of the analysis shows that multiliteracy learning on Teaching skill in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto value obtained Fhitung 2,924 (significance F = 0,007). So F arithmetic> F table (2,924> 1.70) or Sig F <5% (0.009 <0.05). This means learning with multiliteracy learning to influence learning achievement in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto.
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Isno, Mohammad. "Pengaruh Pembelajaran multiliteracy terhadap Kemampuan academic writing dan Teaching skill pada Semester VIII Program Studi Pendidikan Agama Islam Sekolah Tinggi Ilmu Tarbiyah Raden Wijaya Mojokerto." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 2 (May 4, 2018): 7. http://dx.doi.org/10.32616/tdb.v7i2.84.
Full textAbstract:
Prospective 21st century primary education teachers who are effective should have a thorough understanding and knowledge of key concepts that drive all content instruction. These key concepts, connected to other core standards, include candidate knowledge and assessment, the nature of the learner, school governance and culture, learning and development theory, the use of critical technology and an understanding of how art influences and interacts. with all other content areas. In addition, prospective teachers should have the necessary information regarding time management, planning for acquisition, dissemination and management of materials and equipment (NCDPI, 2009). The purpose of this study are: 1) Describe the influence of multiliteracy learning on the ability of academic writing in Semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. 2) Describe the influence of multiliteracy learning on Teaching skill in Semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. From the analysis can be summarized as follows: 1) From the analysis known that Multiliteracy Learning to the ability of academic writing in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto with the value obtained Fhitung 15 641 (significance F = 0,000). So Ft> Ftable (14 660> 1.60) or Sig F <5% (0,000 <0.05). This means that learning with multiliteracy learning has an effect on the ability of academic writing in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto. then the null hypothesis (H0) is rejected and the Hypothesis of work (H1) is accepted. 2) From the results of the analysis shows that multiliteracy learning on Teaching skill in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto value obtained Fhitung 2,924 (significance F = 0,007). So F arithmetic> F table (2,924> 1.70) or Sig F <5% (0.009 <0.05). This means learning with multiliteracy learning to influence learning achievement in semester VIII Islamic Religious Education Studies Program Tarbiyah High School Raden Wijaya Mojokerto.
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Ruiz Souza, Juan Carlos. "Architectural Languages, Functions, and Spaces: The Crown of Castile and Al-Andalus." Medieval Encounters 12, no. 3 (2006): 360–87. http://dx.doi.org/10.1163/157006706779166084.
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AbstractSince 1859, when Rodrigo Amador de los Ríos gave his speech “El estilo mudéjar en la arquitectura” at the Fine Arts Academy of San Fernando, the study of medieval Spanish art has been marked by the notion of the mudejar. Through it, Spain found a style and the basis of an identity that set it apart from other European countries. Mudejar became the name for every work that showed some indication of Islamic influence: buildings constructed with traditional techniques and materials, yet with some decorative element of Andalusian origin or simply buildings that contained a mudejar name in the list of those supervising their construction. In this essay, the influence of Islamic architecture in Christian territories is approached from a diVerent angle. Buildings are considered primarily spaces created for certain functions and secondarily representatives of a style or technique. Islamic styles were copied by Christians to very diVerent degrees. In some cases, completely, as in certain royal or noble palaces. In other cases, such as the façades of many Wfteenth-century city buildings or funerary chapels, Islamic spaces were appropriated and refashioned in Gothic style.
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Nayati, Widya, and Hindun Hindun. "The Development of Bedouin Dance Al-Fattah Badui Islamic Arts in Wedomartani, Sleman Regency, Yogyakarta Special Province: Study for Sustainabitlity of Traditional Arts." KALPATARU 30, no. 1 (May 31, 2021): 39–60. http://dx.doi.org/10.24832/kpt.v30i1.808.
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Since the beginning of 21st century, Bedouin traditional art has declined due to the influence of modern times. It has even shifted to become a tourist attraction. For this reason, efforts are needed to improve human resources for the sustainability of the traditional arts. By using inductive reasoning, this research was conducted to improve the traditional art to be part of Indonesian cultural identity. Direct observations and interviews were made on the traditional Bedouin art group Al Fattah in Wedomartani, Yogyakarta. The outcome of this study is a recommendation for Bedouin art of Al-Fattah to have better management of the accompaniment and sound system, as well as the arrangement of motion gestures so that the art can be more captivating as well as delivering the message to the audience.
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Nurrahmah Laili, Adisty, Ega Restu Gumelar, Husnul Ulfa, Ranti Sugihartanti, and Hisny Fajrussalam. "AKULTURASI ISLAM DENGAN BUDAYA DI PULAU JAWA." Jurnal Soshum Insentif 4, no. 2 (December 15, 2021): 137–44. http://dx.doi.org/10.36787/jsi.v4i2.612.
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Abstrak – Islam brought changes in cultural acculturation including tombstones, literary arts, performing arts and carving arts. Besides having a lot of influence in the field of art, Islamic teachings also affect the nature and habits of the people on the island of Java. Acculturation between Islam and culture on the island of Java occurs in many ways, the most visible of which is the work of carving. The occurrence of acculturation between Islamic teachings and Javanese culture does not cause the loss of previous cultural values, but enriches cultural diversity in Indonesia. The process of the entry of Islam into Indonesia has influenced and experienced cultural acculturation with local culture, especially Javanese culture. There are so many results or forms of acculturation between Islamic religious teachings and Javanese culture, starting from the history of the entry of Islam in the archipelago through the services of the Songo guardians and cultural developments from time to time, starting from human civilization in the archipelago, especially the island of Java, the history of the Dutch and Japanese colonial times. , the era of the Hindu-Buddhist kingdoms to the Islamic kingdoms on the island of Java which we can still see its legacy to this day. In writing this study, we discuss examples of the results of acculturation of Javanese culture such as building art, carving art and literary arts with Islamic teachings and the influence of the acculturation results of these two values and cultures.
Abstrak – Islam membawa perubahan akulturasi budaya diantaranya pada batu nisan, seni sastra, seni pertunjukan dan seni ukir. Selain banyak mempengaruhi dalam bidang seni ajaran islam juga mempengaruhi sifat serta kebiasaan masyarakat di pulau jawa. Akulturasi antara islam dan kebudayaan di pulau jawa terjadi dalam banyak hal diantaranya yang paling terlihat yaitu hasil karya seni ukir. Terjadinya akulturasi antara ajaran islam dan kebudayaan masyarakat jawa tersebut tidak menyebabkan hilangnya nilai kebudayaan sebelumnya, tetapi memperkaya keanekaragaman budaya di Indonesia. Proses masuknya Islam ke Indonesia telah mempengaruhi serta mengalami akulturasi budaya dengan budaya lokal, khususnya budaya Jawa. Banyak sekali hasil atau wujud akulturasi antara ajaran agama islam dan budaya jawa, berawal dari sejarah masuknya Islam di nusantara melalui jasa para wali songo dan perkembangan budaya dari masa ke masa, mulai dari peradaban manusia di nusantara khususnya pulau jawa, sejarah masa kolonial belanda dan jepang, zaman kerajaan hindu-budha hingga kerajaan-kerajaan islam di pulau jawa yang masih dapat kita lihat peninggalannya sampai saat ini. Pada penulisan penelitian ini membahas tentang contoh hasil akulturasi kebudayaan jawa seperti seni bangunannya, seni ukir dan seni sastra dengan ajaran agama islam serta pengaruh dari hasil akulturasi kedua nilai dan budaya tersebut.
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Sokhanpardaz, Kamran. "Stucco Inscriptions and Ornaments of The Great Seljuk Mihrab of Rey." Journal of The Near East University Faculty of Theology 7, no. 1 (June 22, 2021): 87–118. http://dx.doi.org/10.32955/neu.ilaf.2021.7.1.03.
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The art and architecture of the Great Seljuk period, known as the Renaissance of Persian Art in Persian studies, left an undeniable effect on the following periods. The art of the Great Seljuk period, influenced by the art of the previous periods, became a source of inspiration for the artworks of later periods. The aim of this article is to introduce the stucco ornaments and inscriptions of the mihrab of Ray, to reveal the important values of the mihrab and thus to provide the opportunity to evaluate the influence area and its power of influence. As a result of our research, it is found that the ornamental composition of the mihrab includes inscriptions, vegetal and geometric decorations. Also, these decorations were made in embossing and hollowly technique. There is no information about the artist of the stucco decorations of the altar. Although there is no date inscription on the mihrab, it is similar to the examples of the Great Seljuk period in terms of general shape and decoration features. Also according to the results of this research, the stucco decorations in this mihrab, It is very similar to the decoration of the first Islamic era of Iran, obtained from Neyshabur excavations, stucco decorations discovered from Samarra Exploration, architectural ornaments of the Qarakhanid period, stucco decorations from the Ghaznavid Period, Anatolian Seljuk Architectural decorations and stucco decorations of the Ilkhanid Period of Iran.
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Havel, Boris. "Jeruzalem u ranoislamskoj tradiciji." Miscellanea Hadriatica et Mediterranea 5, no. 1 (January 7, 2019): 113–79. http://dx.doi.org/10.15291/misc.2748.
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The article describes major early Islamic traditions in which Jerusalem has been designated as the third holiest city in Islam. Their content has been analyzed based on the historical context and religious, inter-religious and political circumstances in which they were forged. Particular attention has been paid to textual and material sources, their authenticity, dating and their interpretation by prominent orientalists and art historians. The article addresses specific themes, such as Jerusalem in Islamic canonical texts, Muhammad’s Night Journey to al-Aqṣā, the legends of Caliph ‘Umar’s conquest of Jerusalem, names for Jerusalem in Early Islamic chronicles, the influence of Jews and Jewish converts on early Islamic traditions, and the construction, symbolism, ornaments, and inscriptions of the Dome of the Rock. In the concluding remarks the author considers the question of to what degree attributing holiness to Jerusalem in Islam has been based on autochthonous early Islamic religious traditions, and to what degree on Muslim-Jewish interaction in Palestine, political processes, such as fitnah during early Umayyad rule, ‘Abd al-Malik’s struggle with Caliph Ibn al-Zubayr in the Hejaz, the Crusades, and the present-day Arab-Israeli conflict.
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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.
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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.
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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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Faizah, Hamimatul, and Ukhtul Iffah. "Learning Tahsin al-Qiro’ah Skill to Improve Tilawah al-Qur’an Art in Salafiyah Syafi’iyah Islamic Boarding School Sukorejo." Review of Islamic Studies 1, no. 1 (January 26, 2022): 47–100. http://dx.doi.org/10.35316/ris.v1i1.397.
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This research is motivated by the phenomenon that the ability of students at Darul Qur'an to understand the art of tilawah al-Qur'an is underdeveloped even though the dormitory is intended to produce an excellent reciter of al-Qur'an. The focus of the research in this study are: (1) the form of the tahsin al-qiro'ah learning skills program, (2) the implementation of tahsin al-qiro'ah learning activities in improving the art of recitation of students in the Darul Qur'an dormitory, (3) the factors that influence the learning skills of tahsin al-qiro'ah. This research uses qualitative research, which examines the facts in the field; meanwhile, this research design uses descriptive qualitative research. This research concludes: that the skills program and the implementation of tahsin al-qiro'ah learning in the Darul Qur'an dormitory went well, which included: planning, objectives, schedule of activities, learning materials, selection of methods, and evaluation.
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Mohd, Siti Hadija. "Secular Humanism and Islamic Humanism – Is there a Common Ground?" JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 1 (July 1, 2019): 33. http://dx.doi.org/10.30829/juspi.v3i1.4025.
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<p><em>In the modern and post-modern world, we have loosely used the term humanism to describe many subjects and the use has been too broad for its specificity and objectivity to be precisely comprehended. In fact, at many points, it has lost positivity in light of discussion within the current century. The term humanism or humanist came from the 15th-century Italian academic world to describe the process of teaching and learning of art and literature between teachers and students. It is very interesting to find out that both the ancient Greeks-Romans and the early modern European use of the concept of humanism was very much in order to detach from the rising of scientific and empirical processes, as well as the rise of modern knowledge. Either way, the point attempted to be broken here is the fact that the early history and use of the concept of modernism had completely nothing to do with the detachment of religion or a divine influence from human life and choice. Humanism in both ancient Roman and middle-age European had little or no correlation with trying to steer clear neither from any religious influence nor from trying to be modernized with new knowledge from the scientific world. Humanity and humanism in Islam shall be limited to the recognition of human rights, effort, kindness, generosity, being productive and giving benefits to others in the society, instead of having the limitless and boundless definition, which has become meaningless.</em></p><p><em>Keywords: Secular humanism, Islamic humanism, ideology.</em></p>
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Bakirova, Gunel Mammadrasul. "About the decorative nature of Azerbaijani art at the confluence of eastern and western cultures." Scientific Bulletin 4 (2021): 61–70. http://dx.doi.org/10.54414/emab2899.
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This article examines the ornamental nature of Azerbaijani art in the context of the culture of the East and West. As you know, culture originated first in the East, and then developed in a peculiar way in the West. If we pay attention to the history of world culture, we can note the existence of the East- West dichotomy, since ancient times, their influence on each other. This was also manifested in the art of ornament. Ornamentation originated first in the East, and then found its reflection in the West. Talking about the ornamentation in Azerbaijani art, first of all I would like to note the ornamental nature of creativity. This is closely related to the nature of thinking, worldview, philosophical views of our people. Among the reasons that form the peculiarities of ornamentation, one can indicate the geographical location of Azerbaijan between East and West, the presence of the Islamic religion, part of the Eastern culture.
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المصري, مروة محمد مصطفى. "تأثير الفن الإسلامي على تصميم المنتج الوظيفي عالميا = The Influence of Islamic Art on the Design of the Functional Product." مجلة العمارة والفنون والعلوم الإنسانية N.A., no. 10 P 1 (April 2018): 574–87. http://dx.doi.org/10.12816/0044816.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Kartika, Nyai, Yasraf Amir Piliang, Imam Santosa, and Reiza D. Dienaputra. "The Visual Arts of Masjid Agung Sang Cipta Rasa Cirebon: Hybrid Culture Identity." Harmonia: Journal of Arts Research and Education 20, no. 1 (June 9, 2020): 95–107. http://dx.doi.org/10.15294/harmonia.v20i1.17525.
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Cultural hybrids complement the richness of the visual art of Masjid Agung Sang Cipta Rasa in Cirebon. The influence of diversity can be seen in the mosque including having strong local cultural characteristics, coupled with the influence of foreign cultures such as Arabic, India, and China. This study aims to find hybrid culture crosses in elements of Masjid Agung Sang Cipta Cipta. The method used is the historical method. The historical method is the process of critically testing and analyzing records and relics of the past. This method consists of several stages, namely heuristics, criticism, interpretation, and historiography. The results of this study describe various forms of hybridity that have influenced the development of Masjid Agung Sang Cipta Rasa. The elements are considered to represent the period before Islam entered, or the influence of Hindu Buddhism, Chinese, Arab, Javanese, and European that coexist in Cirebon. The elements of visual arts in the mosque which are part of the hybrid cultural cross-identity among which are represented on the roof that gets influence (Javanese, Hindu-Buddhist, Arabic/Islamic); gate (Hindu-Buddhist); maksurah (Arabic); mihrab (Arabic, Chinese); pillars (Javanese, Arabic). This shows that the greatest influence on the building of Masjid Agung Sang Cipta Rasa, starting from the earliest development until several centuries later, is the influence of culture from outside.
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Haron, Muhammed. "International Symposium on Islamic Civilization in Southern Africa." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 143–45. http://dx.doi.org/10.35632/ajis.v24i4.1527.
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AwqafSA (www.awqafSA.org.za), a South African Muslim NGO, has beenin constant contact with IRCICA (the Islamic Research Centre for IslamicHistory, Art and Culture: www3.ircica.org), an affiliate of the Organization ofthe Islamic Conference, for several years regarding possible cooperation. On18 April 2005, this contact culminated in Halit Eren’s (director-general, IRCICA)meeting with a few organizations and their representatives regarding theforthcoming “International Symposium on Islamic Civilization in SouthernAfrica,” scheduled for the following year. AwqafSA and IRCICA, aware ofthe fact that very little research has been done on Islam in southern Africa,have strongly advocated holding a symposium to bring scholars, researchers,and stakeholders together to share their thoughts on their respective countriesand communities. At this meeting, it was agreed that AwqafSA would be thelocal host in partnership with IRCICA and that the University of Johannesburgwould be the third partner in this important historical venture.The symposium took place between 1-3 September 2006 at theUniversity of Johannesburg. A few months earlier, on 28 June 2006 to beexact, Ebrahim Rasool (premier, Western Cape Province) formally launchedthe symposium at Leeuwenhof, his official residence. In his short speech, hestressed the multicultural nature of South African society and the importanceof holding such a symposium in the country, a symposium that will allowparticipants – particularly South Africans – to do some “rainbow gazing”and critically assess their position within South Africa. The premier was alsoone of the keynote speakers at the symposium. Essop Pahad (minister,Office of the President) connected the symposium proceedings to the AfricanRenaissance process as well as to the significant Timbuktu Project(www.timbuktufoundation.org; www.timbuktuheritage.org) spearheaded byShamil Jeppie (the University of Cape Town). He also touched upon newevidence of the influence of Islam in the Limpopo Valley, northern SouthAfrica. In his concluding remarks, he emphatically rejected Huntington’s“clash of civilizations” thesis ...
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Asadi, Ali, Javad Khazaei Pool, and Mohammad Reza Jalilvand. "The effect of perceived price fairness through satisfaction and loyalty on international tourists’ price acceptance of Islamic-Iranian art products." Education, Business and Society: Contemporary Middle Eastern Issues 7, no. 4 (October 28, 2014): 201–15. http://dx.doi.org/10.1108/ebs-10-2013-0045.
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Purpose – The purpose of this paper is to investigate the effect of perceived price fairness through satisfaction and loyalty on price acceptance. The antecedents of price fairness, including price perception and tourist vulnerability, will also be examined. Design/methodology/approach – The authors collected 674 questionnaires from international tourists who purchased Islamic-Iranian art products and analyzed simultaneous relations with a structural equation modeling. Findings – The results indicate that perceived price awareness and perceived vulnerability positively and significantly affect perceived price fairness. Additionally, perceived price fairness has a significant influence on customer satisfaction and loyalty. Moreover, customer satisfaction and loyalty were found to have a positive impact on price acceptance. Practical implications – Based on the findings, the results are expected to create a useful perspective for the researchers so they can present a broader model in future studies. The results of this research can help managers develop better pricing strategies and effective pricing mechanism design and, through recognition of factors influencing customer perception of the price, instigate better pricing. Originality/value – Although prior research focused on the relationships among the variables of perception of price, perceived vulnerability, perceived price fairness, satisfaction and loyalty and price acceptance, the current study considers the effect of these variables as a general compound model and in the context of Islamic-Iranian art tourism products.
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RAMLE, NUR HAFIZAH, AB AZIZ SHUAIB, RAMLE ABDULLAH, and NORHAFIZAH OTHMAN. "KESERASIAN PENGGUNAAN TUMBUHAN DALAM LANDSKAP MELAYU DENGAN ISLAM DI BANDAR KOTA BHARU." International Journal of Creative Future and Heritage (TENIAT) 1, no. 2 (December 31, 2013): 142–54. http://dx.doi.org/10.47252/teniat.v1i2.120.
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Kajian yang dijalankan adalah untuk mengkaji keserasian seni landskap Melayu dengan Islam khususnya bagi landskap di bandar Kota Bharu. Agama Islam yang di bawa ke Tanah Melayu setelah sekian lama telah mempengaruhi budaya serta persekitaran masyarakat Melayu. Sifat Islam yang fleksible dan perlu kepada penyebarluasan atau pendakwahan ini menyebabkan berlakunya asimilasi budaya di kalangan masyarakat Melayu. Asimilasi budaya oleh agama Islam yang berlaku dalam masyarakat Melayu banyak mengubah corak kehidupan secara langsung atau tidak langsung. Ini di mana berlakunya pengaruh agama Islam dalam kehidupan seharian masyarakat Melayu termasuklah persekitarannya. Dalam kajian yang dijalankan di Bandar Kota Bharu-Bandar Raya Islam yang ingin dibangunkan oleh Majlis Perbandaran Kota Bharu, landskap yang berunsurkan Islam cuba diterapkan di bandar tersebut. Unsurunsur Islam yang cuba diterapkan dalam landskap Bandar Kota Bharu ini sedikit sebanyak menghakis nilai landskap Melayu tempatan. Penggunaan spesis tumbuhan yang kebanyakannya dari Timur Tengah telah mengubah landskap Melayu sekitarnya. Oleh itu, kajian ini akan cuba melihat keserasian seni landskap Melayu dengan Islam agar dapat memberi satu sudut pandangan yang lebih jelas tentang pemahaman nilai disamping dapat mengekalkan identiti Melayu. The study was carried out to examine the compatibility of the Malay Islamic art landscape, particularly for landscaping in the city of Kota Bharu. Islam has been brought into Malaya since a long time ago and it has influenced the culture and environment of the Malay community. The flexible nature of Islam and the need to propagate dissemination has resulted in the cultural assimilation among the Malay communities. Cultural assimilation of Islam, which occurred in many of the Malay community to change the pattern of life directly or indirectly. This is where the influence of Islam spread in the Malay community life, including the environment. A study conducted in the city of Kota Bharu, City of Islamdesired to be developed by the Municipal Council of Kota Bharu, attempts to apply islamic landscape in the city. Islamic elements adopted in Kota Bharu City landscape is a bit much to erode the landscape of the local Malays. The use of plant species, mostly from the Middle East, has changed the landscape of the surrounding Malay. Therefore, this study attempts to look at the compatibility of the Malay Islamic landscape art in order to give a deeper understanding as well as to maintain the identity of the Malays.
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GEMİCİ, Nurettin, and Mehmet DERİ. "Life of Hattat Hâmid Aytaç and His Islamic Calligraphy Works in Şişli Mosque." İslami İlimler Dergisi 16, no. 2 (November 24, 2021): 31–54. http://dx.doi.org/10.34082/islamiilimler.1025732.
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Hamid Aytac, is a figure who is located at the peak of the Islamic calligraphy with the last Ottoman Turks as well as being a calligrapher line that serves as a bridge between the Ottoman and Republican Turkey in the art as well as works both domestically and thousands of students trained abroad. The difficulties he faced did not discourage him, and although he did not progress in his education as he wanted, he reached the top of his profession. Until the Alphabet Reform (1928), Master Hâmid Aytaç was busy with typography, stereotypy, zincography, pantography, luxury label and business cards for finished goods, in the place known as the Yazı Yurdu. After the alphabet reform that the calligraphy of accumulation of centuries, avoid giving it to learn or occupation in Turkey, he taught his students that the majority of Arab countries on their demands. On this occasion, it would not be possible not to mention the architect Vasfi Egeli, who played an important role in the construction of Şişli Mosque. Egeli, a student of Architect Kemaleddin and Architect Vedat Bey, built the Şişli Mosque in the neo-classical style. The fact that Şişli Mosque was a mosque built after a long period of time is directly related to the need for this in a newly established district and the people who have this sensitivity. Şişli Mosque is so comprehensive and extensive that even its construction activities are a separate subject of study. With the influence of the democratic atmosphere in our country after 1950, he had the opportunity to show his art in old and new mosques. One of the writings which has great importance is present in Şişli Mosque in Istanbul. Especially the jali thuluth script symmetrical composition on the Şişli Mosque door is world famous. The writings in the mosque are the ones that Hâmid Hodja himself praised. The introduction of Şişli Mosque, which has such an important place in his life, will be a manifestation of respect for this great calligrapher and Diyarbakır's own child.
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Patel, Neelam. "The Impact of Architecture Embellishment on Traditional Motifs: A Study." International Journal for Research in Applied Science and Engineering Technology 10, no. 12 (December 31, 2022): 1766–73. http://dx.doi.org/10.22214/ijraset.2022.48300.
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Abstract: This research is descriptive in nature and data collection source are from internet, books and field visits. The reason of this paper is to understand the relationship between the inspiration and impact of architecture and cultural incorporation in the back of the conventional motifs of India. Retaining this reality in mind, researcher attempted to discover the connection between ‘fashion’ and ‘structure,’ that could function style detail for designers. India has a vast history of crafts and textiles. There are huge variations of surface ornamentation techniques and diverse range of motifs as well, but the point is how the artisans got inspired for motifs and patterns embellished on textiles. Motifs are one of the prominent examples of this fusion where one can feel the essence of two different art. The foreign invasion, when both the architectural design and silhouette endured a significant transformation, is when the influence can be found. Many non-indigenous designs were incorporated with the classic Indian motifs as a result of the expansion of trade routes between and within the Indian subcontinent. Indo-Islamic architecture also had an impact on Rajput and Sikh architectural forms. The Mughal, European, British, and Indian art influences are still clearly visible in the architecture and motifs. Motifs inspirations for garments are influenced from the carved motifs in architectures with few changes. Due to the diverse culture these motifs are applied with diverse changes in many regions of India. For example, the paisley design, which has Persian roots and is prominently featured in Mugal architecture, is adopted in numerous cultures with subtle modifications
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Md Yunus, Marzudi. "PENGARUH TURKI TERHADAP SOSIO-BUDAYA DUNIA MELAYU." Jurnal Pengajian Melayu 32, no. 1 (April 22, 2021): 49–68. http://dx.doi.org/10.22452/jomas.vol32no1.4.
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Turkey is the heir to the Ottoman Islamic Caliphate, extending significant influence on Muslims worldwide. All aspects of the Turkish socio-culture will, directly and indirectly, influence the socio-culture of Muslims. This situation also applies to Muslims in Malaysia, specifically Malays. The influences range from political and administrative to cultural and artistic, and even the way of thinking. Research and analysis conducted towards the writings and historical texts proved that Turkish influence exists in the Malay world. For example, there is a Malay state administration modelled from the Ottoman Caliphate to advance it to synchronise with modern changes in the West. During the 1930s, Turkey’s modernisation drew Malay intellectuals’ attention, spreading the ideas through writing in newspapers and magazines. Developments in Turkey exposed the Malays to various polemics resulting from Kemal’s modernisation and secularisation when he led the Turkish government. For Malays, events in Turkey serve as lessons in their effort to develop their community towards progress in all aspects. Development in Turkey has also attracted various newspapers and magazines like ‘Pengasoh’, ‘Al-Ikhwan’, ‘Malaya’, ‘Majalah Guru’, ‘Al-Hedayah’, ‘Bahtra’ and ‘Saudara’. They celebrated Kemal establishing the Turkish republic and its various modernisation plans. Turkish influence was also pervasive in filmmaking, therefore, proving developments in Turkey influence various aspects of the Malay world. For Malays, events in Turkey serve as lessons and examples towards charting its progress in all aspects. Keywords: Turkey, Malay, Socio-Culture, Culture, Civilisation, Art.
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Al-Zahawi, Dr Abbas Abdulsattar Abdulqadir, and Ehab Kareem Hameed. "A Comparative Study of Implications of the Term of History in the Islamic and Western Perception." International Journal of Early Childhood Special Education 13, no. 2 (December 2, 2021): 79–87. http://dx.doi.org/10.9756/int-jecse/v13i2.211042.
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The present study deals with the term of history linguistically and terminologically from Arab and Western Europe. This term is radically intertwined between East and West, specifically the Greek language. The present study covers the views of ancient historians and modernists as much as possible to have a clear idea of the topic. Section two is devoted to answering the important question of whether history is a science or an art by presenting most of the opinions that have been put forward in this regard, whether by Western or Arab historians to ultimately reach a comprehensive, complete, and final answer, at least until present time. Section three is related to the science of history for Muslims and its impact on the science of history in the West. Rosenthal’s opinion, which reflects the views of the majority of orientalists will be explained to respond to it showing evidence of the extent of this influence and how it was the initiation step and the most influential catalyst for the intellectual renaissance of Europe in general and in historical writing in particular.
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Purnomo, Priyo Joko, and Wahyudhi Wahyudhi. "Menapak Jejak Seni Gambuh dalam Naskah-Naskah Panji Melayu." Jumantara: Jurnal Manuskrip Nusantara 11, no. 2 (December 1, 2020): 139. http://dx.doi.org/10.37014/jumantara.v11i2.1004.
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Gambuh as the performing art in Malay area became one of the cultural transformation evidences of the close relation between Java and Malay. The history of gambuh performance in Malay area recorded in the archipelago’s manuscripts, one of them is a manuscript entitled Surat Gambuh which is being the collection of Leiden University Library. This paper attempts to examine the contents of the manuscript in order to reconstruct the gambuh performance art in Malay and also trace the historical aspects. As far as the research had been done, there have been no studies of this manuscript so it is necessary to first transliterate it using a critical method. Furthermore, the historical aspects are explored using a historical approach by adding data from other texts of Panji. The analysis result of the reflection of Malay gambuh performance rules and historical aspects show that there is a transformation of work from oral tradition to written tradition, the cultural acculturation between Java and Malay, and the Islamic influence behind Malay gambuh.