islamic architecture project 2

Project 2: Literature Review

Islamic Architecture [ARC 2343]

Name: Nurul Jannah Masturah Jailani Student ID: 0310210 Tutor: Pn. NorhayaI Ramli

APA References Title Keywords Defini6on Content

Omer, S. A Conceptual Framework for Islamic Architecture (PhD). InternaIonal Islamic University Malaya.

Conceptual Framework of Islamic Architecture

Tawhidic, Islamic architecture, concept, implicaIons,

Tawhid means asserIng the unity or oneness of Allah. Tawhid is the Islamic concept of monotheism. The word tawhid is derived from the words wahid and ahad that mean “one”, “unique” and “peerless”.

•  . •  The implicaIons of tawhid for Islamic

architecture are rather ideological. Isma’il al-‐Faruqi said that the influence the concept of tawhid exerts on Islamic civilizaIon is such that it gives the la\er its idenIty impressing it by its own mould.

•  The idea of tawhid gives Islamic architecture its conspicuous idenIty. It also creates in Muslims an unprecedented tawhidic outlook on building acIviIes so that there exists the highest level of compaIbility between buildings and their users. Tawhid ensures that Islamic architecture and Muslims forge a producIve and peaceful alliance.

•  The character of Islamic architecture is such that it tries its best to disguise its mundane naturalisIc factors and features that may hinder a beholder’s focus poinIng in turn to a higher order of expression and meaning. The beholder’s a\enIon is directed towards the desired end by various ingenious arIsIc and structural ways and methods that are meant to yield an intuiIon of the real essence of the Transcendent and its divine infinity and perfecIon.


al Faruqi, L. (1981). God in Visual Aesthe;c Expression: A Compara;ve Study in Transcendence Symboliza;on. Temple University Philadelphia.

God in Visual AestheIc Expression

Arts, architecture, Islamic, tawhid, explicit, implicit content

The monotheisIc doctrine revealed by Allah to the Prophet Muhammad is know as tawhid (i.e., “the act or acIon of making one”). Tawhid denies the figural representaIon of God in Islamic Arts and Architecture.

•  Since God for the Muslim is an u\erly and unfailingly trascendent and abstract deity, no being or object in nature is proper representaIve or descripIve symbol for Him. In consequence, Muslim art has never depicted Allah in anthropomorphic or zoomorphic form, in fact, fosters a distaste for the associaIon of the Divine with any figure from nature.

•  The Islamic doctrine of tawhid did not only deny the figural representaIon of God. This tended to draw the a\enIon of the viewer away from this world in order to contemplate and derive an intuiIon of the completely-‐other-‐than-‐this-‐world UlImate Reality.

•  In Islamic arts and architecture, nothing is given the status of holiness; no idols and objects of worship. Nothing in nature, not even the infinite pa\ern, can be equated with Transcendence by the person possessed by the doctrine of tawhid. Thus, it allows Muslims to be true to the belief that God is completely abstract, transcendent and infinite Being.


Yildiz, S. (2011). What Does Make a City Islamic?. Interna;onal Journal Of Business And Social Science, 2(8).

What does make a City Islamic?

Islamic city, tawhid, Muslim community, principles, characterisIcs

At the heart of Muslim society, lies the faith of tawhid (oneness) and this is the main principle on which Islamic city is based, just like Muslim society. This common idenIty formed by Muslim society – whether it is called “Islamic community”, “Islamic ummah” or “Islamic culture” – is the decisive and fundamental characterisIc of Islamic ciIes.

•  This common idenIty formed by Muslim society – whether it is called “Islamic community”, “Islamic ummah” or “Islamic culture” – is the decisive and fundamental characterisIc of Islamic ciIes.13 Besides, the tawhid concepIon is found in every a\ribute – such as physical, poliIcal, economical, social and cultural traits – of Islamic city both transcendently and immanently. Therefore, the aforemenIoned characterisIc of Muslim society provides that Islamic city consItutes an enIty with all its aspects, and that these ciIes form a common type.

•  In Islamic thought, the world is completely temporary/evanescent and unstable. Nevertheless, beyond all the temporary forms and images of the world – or of the city – there is a spirit always permanent. This is the Tawhid concepIon that emphasizes both a numerical oneness and the unity of mulItude. According to Islamic thought, the universe is accepted as one of three verses (the book, the man, the universe) by Allah.


Kovacevic, E. (2014). Islamic architecture and its conflicts with contemporary Islamic architecture. InternaIonal University of Sarajevo.

Islamic architecture and its conflicts with contemporary Islamic architecture

Islamic architecture, principles, unified,

The noIon of Tawhid in architecture is the formless essence between the nature of space, forms, order, and orients and the place where man connects with the presence of divine unity.

One of the most important example is holy Ka’bah. Ka’bah is representaIve of being unified among the believers. Each year in the specific period Muslim people go there to accomplish one of the essenIal religious obligaIon. It is called ‘’hadj’’. Regardless being wealthy, wise, more religious or less religious, the only condiIon is enough financial status to fulfill all cost of trip and basic life needs during this worship. Every year all these people force themselves to gather there for only one goal is that compleIng their sacred obligaIon and the Ka’bah is the only one place where Muslim people can accomplish their sacred obligaIon. That acIon can be good example to illustrate first principle of Islamic architecture.


Longhurst, C. (2012). Theology of a Mosque: The Sacred Inspiring Form, FuncIon and Design in Islamic Architectur. Lonaard Magazine, (8).

Tawhid, mosque, theology, principles, divine

Islam teaches that God is one (aḥad) and that His divine oneness is self-‐evident based on His infinity and omnipresence. Masājid seek to capture this by projecIng the principles of Tawḥīd —God’s Oneness, aḥadiyya —his divine Unity, and waḥdat al-‐wujūd —the unity of all creaIon, into their architectural designs and decoraIon.

•  Tawḥīd exhibits how an indispensable relaIonship exists between the external world of forms and the interior world of divine realiIes. The physical contextualisaIon of this concept sheds light on the visible and invisible nature of Islam’s architectural and aestheIc ideals—God as Aẓ -‐Ẓāhir— The Manifest, The Evident, and Al-‐Bāṭin —The Hidden, The Unmanifest.

•  Ayatullah Khamenei explains that the masjid translates tawḥīd into “the objecIvity of creaIon, a planned and computed order in the world […] a sort of dynamism in funcIon and purpose.”

•  Khamenei explains: “To describe the sense of space or building typology that tawhid imparts, would be to observe the course of nature and translate it into a materiality occupying space for the purpose of giving praise to God.”

•  A strong sense of idenIty and consistency tends towards auniversally recognisable aestheIc signature on masājid . This signature is rooted in Islamictheology and the Muslim sense of community.Imbued with the principles of tawḥid and waḥdat al-‐wujūd mosque decoraIon underscores God’sdivine a\ributes.

Islamic Architecture Project 2 – Ques6ons 1.  Which part of the mosque can you feel the atmosphere of Tawhid? -‐ In my opinion, the place where the Imam leads the congregaIonal prayers. The Imam unites the Muslims in the mosque.

2. Why is it important to adopt the concept of Tahwid in the mosque? -‐ To ensure the oneness of Allah, in every aspect of a mosque. And to strengthen the silaturrahim bond between Muslim worshippers. 3. Does the aestheIc design of the mosque give off a Tawhidic presence? -‐ It’ a very beauIful mosque. It makes us come to pray, and invite our families and friends to come to pray here. 4. What kind of acIviIes held by the mosque to create the feeling of Tawhid? -‐ They hold Arabic classes, events, weddings etc. All kinds of acIviIes to teach Muslims on the religion, bringing everyone together. 5. Does the Tawhidic atmosphere of the mosque contributes to the spiritual connecIon between worshippers and God? -‐ It helps us being immersed during prayers, where everyone gathers together. 6. Does further understanding of Tawhid will help you being immersed during prayers? -‐ Yes, it does. 7. Which part of the design of the mosque that you like most? -‐ I personally like the dome of the mosque most. It is very beauIful and big, making me feel rather small. 8. Does any of the ornamentaIon of the mosque give you an uncomfortable feeling? Why? -‐ I don’t think so. I think every part of the mosque is very beauIful and pleasing to the eye. 9. In your opinion, does the mosque itself a representaIon of Tawhid? If not, which mosque? -‐ Yes it does. With it’s grand look, it calls out to every Muslims and even non-‐Muslims to visit this mosque. 10. If you were to take part in the re-‐designing the mosque, what would you input in order to create a be\er spiritual feeling to the mosque? -‐ Maybe add more trees around the mosque? To give more privacy from the busy roads beside the mosque compound.

islamic architecture project 2

Education