Masjid Wilayah Artical
Masjid Wilayah Artical
Masjid Wilayah Artical
By
INTRODUCTION
Malaysia is a country which is known for the heavy Islamic moral values presence in its
culture and traditions. Mosques in Malaysia are well known for their beauty and captivating
architecture. At the same time, the history of Islamic civilization is closely linked to the
mosque, as it is the main centre for spreading the Islamic culture and knowledge everywhere
in the world. This is my pleasure to write a paper on Contributions of Mosques towards
Building Malay Society: a case study on Masjid Wilayah Persekutuan, Kuala Lumpur,
which is not only the land mark of Kuala Lumpur, but it is also a structural marvel that
become a pride of the Islamic world with its beautiful and unique architectural features.
While I was writing this paper, I met so many officials of this beautiful Mosque. Officials of
the Masjid Wilayah are so helpful and informative as it helped me a lot to collect the
informations about the mosque, some of are namely; Ustaz Zakariah Isa, chief Imam of
Masjid Wilayah, Ustaz Abdul Haleem Zakaria, Imam of Masjid Wilayah, Brother Uthman
Mustafa, Director of Jakim, Brother Dato Che Mat, Chairman of Jawi, Ustazah Umme
Kulsoom Principal of Masjid Wilayah School, Ustazah
Assistant Director.
I surprised when I was informed from the officials that, this mosque is not only a
Mosque but a complete world of services and facilities under the name of Masjid Wilayah
Persekutuan, which is busy day and night in building the Malay society. Some facilities are:
1.Friday congregations, 2. Morning speech, Zohor speech, 3. Quran class, 4. Fiqh class,
5.Arabic class, 6. Qiyam-ul-Lail, 7. Hospitals visit program, 8. Program for single mother,
9.Complete school program, 10. Nursery program, 11. School holidays program for youth,
12.Basic religious teaching program, 13. Health program, 14. Cooking class, 15. Flower
making class, 16.Aerobic class (fitness class), 17. Blood donation program, 18. Iftar program
and Sohur program, 19. Eid-ul-Adha cow slaughtering program, 20. Friday Bazar, 21.Funeral
preparation program.
With this note, I would like to thank from my heart to the organizers of the
International conference on Islamic Civilization and Malay Identity 2011(ICICMI 2011) who
allowed me to present this paper. I hope this study will be an informative reference for the
people who want to know about services of Masjid Wilayah and its features.
Dogan Kuban, Perspectives on Islamic History and Arts, Arch. & Comport. / Arch. & Behav, Vol. II, No. 3,
page 207.
2
Dr. Khalid Alavi (2004), The Mosque: Within a Muslim Community, Birmingham: UK Islamic Dawah Centre.
century and it is considered as the oldest place of worship in the western Islamic world. The
Great Mosque of Kairouan, which is one of the most significant and best preserved examples
of early Islamic mosques, served due to its architectural characteristics as a model to many
later mosques especially in North Africa and Andalusia.
In India, the first mosque has been claimed as Cheraman Jame Masjid in the early 7th
century. After that in sixteenth and seventeenth centurys, the Mughals brought their own
architectures that include pointed, onion-shaped domes, as seen in Delhis Jame Masjid and
in Lahore Badshahi Masjid, Later on the Mughals style became the dominant feature in
many of the old mosques in India, Pakistan and Bangladesh.
Mosques first arrived in the Ottoman Empire (present-day Turkey) during the
eleventh century. The Ottomans created their own design of mosques, which included large
central domes, multiple minarets, and open faades. The Ottoman style of mosque usually
includes elaborated columns, aisles, and high ceilings in the interior, while incorporating
traditional elements, such as the mihrab. Today, Turkey is a home to many mosques that
display this Ottoman style of architecture.
Mosques gradually introduced to different parts of Europe, but the most rapid growth
in the number of mosques has occurred within the past century as more Muslims have
migrated to the continent. Major European cities, such as Rome, London, Frankfurt, Paris and
Munich, are home of mosques that feature traditional domes and minarets. These large
mosques in urban centres are supposed to serve as community and social centres for a large
group of Muslims that occupy the region.
Moreover, the first Chinese mosque was established in the eighth century in Xian.
The Great Mosque of Xian, does not replicate many of the features often associated with
traditional mosques. Instead, it follows traditional Chinese architecture. But western Chinese
mosques were more likely to incorporate minarets and domes while eastern Chinese mosques
were more likely to look like pagodas.3
By the fifteenth century, Islam had become the dominant religion in Java and
Sumatra, Indonesias two most populous islands. The new religion and its accompanying
Salim T S Al-Hassani & Elizabeth Woodcock & Rabah Saoud, ed. (2006), Muslim Heritage in Our World,
UK: Foundation for Science Technology and Civilization.
foreign influences were absorbed and reinterpreted, with mosques given a unique
Indonesian/Javanese interpretation.
A number of significant early mosques survive, particularly along the north coast of
Indonesia. These include the Masjid Agung back in Demak, built in 1474, and the Grand
Mosque of Yogyakarta that features multi-level roofs. Javanese styles in turn influenced the
architectural styles of mosques among Indonesias neighbours: Malaysia, Brunei and the
southern Philippines.
Being Malaysia an Islamic country, it has a lot of beautiful mosques everywhere in
the whole country. It has lot of old and new mosques. The two oldest mosques in this
historical state now are Masjid Peringgit built in 1720 and Masjid Tengkera in 1728.The
government spent a huge amount of funds to take care of all necessary arrangements in
building the new mosques, providing expenses for all utilities and appointing the learned
scholars as Imaam and Khatib. The good examples of those beautiful mosques are Masjid
Wilayah Persekutuan, Masjid Nigara, Masjid Putra, Masjid Tuanko Zainul Aabidin, Masjid
Bukhari, Masjid Shah Alam and much more.
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV. Page No.33
Turkey, India, Iran and Malaysia itself have been brought together and adopted as the
primary Adornments of the mosque as if we are travelling into the best parts on the world and
Exploring the beauty of their artworks. Combinations of these beauties and Uniqueness also
show that Islam is not synonymous with a specific culture or country only but it belongs and
relevant to everyone all over the world.5 Masjid Wilayah Persekutuan blends the exquisite
and refined beauty of art and architecture with pragmatic sophisticated modern technology.6
At a glance, the mosque wall may look plain and simple with earth colour. Similar to
human beings, the external appearance and wealth have no meaning to Allah SWT but their
hearts and good deeds that enable them to be above others. It is certainly not the intention of
Islam simply to have beautiful design, layout and decorations in the mosque but people pay
less attention to its true objectives, i.e. Purification and strength of their souls. To some
people, however, the architecture of the mosque can actually speak thousands of words.7
3) ENTRANCES & MAIN ARCH
There are five major entrances as named Anjung A, B, C, D and E and each of this entry
points are equipped with one directory on one of the pillars. Having five entrances, the layout
is similar to those at the Blue Mosque, Istanbul. Multiple entrances and directional signage is
all to ensure maximum accessibility and convenience to congregants and visitors.
Horseshoe was traditionally perceived as a symbol of kindness, endurance, unselfishness
and holiness in Islam but not a symbol of luck like other cultures.8 Pointed arch is said to be
piercing towards heaven symbolizing an individual effort to stretch their soul higher and
closer to the Creator.9
The arch is also decorated with woodcarving arts from Kelantan and Terengganu. The
three beautiful carved wooden doors are based on floral motifs. One of the local flowers that
inspired the local craftsmen was lotus, a flower that shrinks in the morning and gradually
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV Page No.23.
Ibid, Harun Yahya (2002), The Miracles of Creation in Plants, New Delhi: Good word Book Pvt. Ltd.
Mohammad Tajuddin Mohammad Rasdi (2005), Malaysian Architecture: Crisis Within, Kuala Lumpur: Utusan
Publications & Distributors Sdn Bhd.
7
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV. Page
No.47,48,49.
8
Salim T S Al-Hassani & Elizabeth Woodcock & Rabah Saoud, ed. (2006), Muslim Heritage in Our World,
UK: Foundation for Science Technology and Civilization.
9
Harun Yahya (2002), The Miracles of Creation in Plants, New Delhi: Good word Book Pvt. Ltd.
6
opens during the day. Hence, plant is not only a source of construction materials but also a
source inspiration for woodcarving at the mosque.
4) MOSQUE IN A GARDEN
Two important influencing factors or inspirations of Islamic Garden are certainly alQuran and Sunnah. Thus, the concept of Mosque in a Garden at Masjid Wilayah
Persekutuan incorporates elements of Paradise as visualised in al-Quran. Greens and Blue
sky as its backgrounds amidst modern buildings, water and plants are the primary features of
heaven, righteousness and Allah SWTs Mercy in al-Quran. Water and plants represent
growth and unity in various contexts of life. Based on the importance of water in Muslim
rituals, water also functions as a Purifier and healer.10
5) GRAND PRAYER HALL
The floor of the grand prayer hall is furnished with approximately 500 pieces of plush
pastel-coloured carpets, the natural colour associated with the earth and normally eyepleasing to most people as well as symbolizes noble and abstract emotions. The carpet design
and colour are certainly in harmony with the interior design of the mosque, i.e. mostly in
pastel colours and adorned with floral motifs. Similar to many other mosques, carpets with
floral motif were chosen, the elements of heaven as portrayed in al-Quran.11
In total, the carpeted area of the prayer hall can accommodate 5,000 individuals, not to
mention 6,000 of others at the corridors and 4,000 at the courtyard, called Laman Hidayah.
Inclusive of 2,000 individuals at womens prayer hall, the mosque in total can accommodate
17,000 individuals.12
The prayer hall is 30m x 45m and is made-up of pre-stressed concrete. There are 1.2m
x1.5m beams supporting the dome structure whereas special steel frames measuring 10m x
16m x 16m were used to support specific areas.13 The frames were then covered with a
granite finish. It is a type of corbel used traditionally resembling stalactites and sometimes
10
emulating honeycomb and tulip patterns.14 The word Allah is written in gold can be clearly
seen on top of four pillars. Towards the front, the words Allah and Muhammad, is
written in Arabic scripts, can be seen both on the left and right. The use of Arabic letters
everywhere at all mosques represents a strong bonding and unity amongst all Muslims all
over the world.15
The women prayer hall is segregated from the Main Prayer Hall. It is on Level 4, one
level above from the Main Prayer Hall. The space is blocked by screens, which are made up
of beautifully carved wooden panels. Lady congregants, nonetheless, are still able to see the
Imam and khatib through the wooden screens and a number of speakers are installed in
14
Mahmud Itewi, Towards a Modern Theory of Islamic Architecture, Australian Journal of Basic and Applied
Sciences 1 (2): 153-156, 2007
15
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.86.
women prayer hall to amplify their sermons. Hence the prayer hall remains cool and bright
although the lights are not being switched on.16
6) THE BEAUTIFUL DOME OF THE MASJID
The main dome at Masjid Wilayah Persekutuan was designed to look like huge flower
petals from the inside, arabesque on the outside, both symbolizing paradise.
Looking at the dome size, height and shape, it can be considered a dominant feature of the
mosque, covering almost the entire area of the prayer hall. It is indeed very impressive to see
how the weight of the dome is being transferred to its sides and not many columns are needed
in the grand prayer hall to support such heavy materials. There are assumptions claiming that
25 domes are to remind us of 25 prophets in Islam.17
On top of the main dome, there is a crescent moon, facing up, accepted as a symbol of
Islam. Moon is also associated with beauty and excellence in some cultures, and in Arab
culture too, and the moon itself is a sign of times, seasons and Islamic calendar.
16
17
10
18
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.110,
111,113.
19
Ibid, Page No. 83
George Michelle, ed. (1978 and reprinted in 1984), Architecture of Islamic World: Its History and Social
Meaning, London: Thomas and Hudson.
11
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.101, 117.
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.164.
22
Ibid, Page No.165.
21
12
instructional purposes. More interestingly, there is a small section for kids with mini slides
and toys. Occasionally, a small function is also can held at the library, i.e. story telling
competition. Hence, the library is effectively utilized despite its operational hours of 10.00
a.m. to 4.30 p.m. on weekdays.23
12) MULTIPURPOSE HALL
This hall is located at the back portion of Level 2 and partially lighted by skylight panels
from Level 3. The hall can accommodate 1,300 people and equipped with a latest state of art
Audio Visual System (BARCO) projector in a hidden panel, a large electronic screen hanging
from the ceiling down onto a large stage. Like other 5-star seminar room, the hall is
accessible through a stage door, next to a powder room. These full range facilities are
perfectly suitable for holding huge and important functions related to religious issues. The
hall is equipped with full-fledged facilities to meet the requirements of different activities.24
13) BANQUET HALL
There is also a banquet hall that complements the seminar room. The hall is designed to
accommodate 800 people (600 Men and200 Women) with a patio facing the moat and
beautiful garden, boulders, trees and solar panels. If anyone wants to have some fresh air and
reenergize himself, he can be at the winding veranda. Male and female participants are served
in different halls, in accordance with Islamic rules.25
14) WEDDING HALL
As part of Islamic functions, there is wedding hall on the right of level when we enter
from the gate C. The hall is specially equipped with a small stage and microphone system to
hold akad nikah ceremony. Upon completion of akad nikah ceremony, the guests can
proceed to banquet hall for lunch or dinner and mingle around at Laman Hidayah. The floor
of Laman Hidayah is made of marbles and thus creates a mirage impact to convey the idea of
water, an important element in Islam. The colour combination for the walls and carpets
together with lighting impact make the wedding ceremony more cheerful.26
23
13
27
28
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.155.
Ibid, Page No.156.
14
some details that how the Masjid Wilayah with its all different ways trying to make the
society a good and civilized society.
1) FRIDAY CONGREGATIONS
Friday is a very important day in Islamic believes, the Prophet (p.b.u.h.) said, the best
day in which the sun is raised is the Friday narrated by Abu Huriarah (r.a)29. In the other
Hadith the Prophet (p.b.u.h.) said...The Friday is one of your best days, so recite lot off
Sanitations on me at this day, narrated by Aos bin Aos(r.a.)30 this is the reason the every
Muslim should attained the Friday congregation everywhere in the whole world, In other
hand the Imam(Khatib) is also trying his best to get this opportunity for a good purpose to
increase their knowledge, guide them to a right path with all resources of knowledge for a
better future.
Here are some titles of the Fridays sermons:1; National day of Malaysia, at this day
Imam talked about this important issue, how as a Malaysians we must be sincere to our
country,2;The occasion of Hijrah and Aashura,3;The Time of Nesf-u-Shaaban,4;Ehya-oRamdhan, and so on lot of beautiful and important topics.
2) SUBUH AND ZOHOR SPEECH
This short talk is scheduled every day at morning time and some prominent scholars are
invited to delivered there talks on deferent tittles according to the need of society.
Zohor is also a very good time for lot of people who are working in the offices, in their
brake time they gets some religious knowledge with attending these lecturers which are
delivered by the learned scholars and scheduled by the administration of Masjid Wilayah.
3) SCHOOL AND NURSERY
Masjid Wilayah is running a school from Primary1 to the Primary 6, which can
accommodate around 687 students. The number of school staff is up to 21 teachers. The
school is based on open-air concept to allow natural air circulation, an energy saving
technique. Instead of solid walls, the classrooms are open to a corridor by geometric design
29
30
Saheeh Muslim,854
Abu Daud,853.( Riyadh-us- Saliheen, page No.360,362)
15
walls. There is a common area outside the classrooms, equipped with children playground to
allow interactions between students. At least, parents do not have to worry about their kids
safety while being in enjoyable school environment. Another advantage of having this mini
playground is that the small kids will not disturb their parents and other worshippers during
joint prayers times, public programmes etc.
There is a nursery which can accommodate around 50 kids. The size may be small to
cater the needs of the surrounding community but the facilities are up to date and fantastic
enough and look much better than some privately run nurseries. Most interestingly, it has
been run based on Permata modules, i.e. the child and development program mooted by Y.
Bhg Datin Paduka Seri Rosmah Mansor, the wife of the Prime Minister of Malaysia. Hence,
it can be a model for other nurseries. Another piece of mind is that the conventional child
development programme is further enriched Islamic teachings.31
4) QURAN AND FIQH CLASSES
Learning of Al-Quran is an important duty of a Muslim, to read the Quran according the
rules of Tajweed is something very necessary in Islamic faith, the Prophet (p.b.u.h.) said,
The better one among you the better one who is learning the Quran32 with this reason
Muslims from their child hood trying to learn the Quran in right way, and Masjid Wilayah
has the arrangement of these Quranic classes.
Fiqh is also a very important in our everyday life, prayers, fasting, paying the zakat and
going for Hajj are obligatory for us, then the flowing the Sunnah is also necessary for
Muslims, Masjid Wilayah do this arrangement for the society to give them the true
knowledge with this Fiqh class.
5) ARABIC LANGUAGE CLASS
Arabic language is an important tool of a Muslim who want to understand the Quran and
Sunnah because the non-Arab Muslims need to know their religious language, in Islamic
history we have lot of big scholars of Arabic literature, its shows the love of this Quranic
31
32
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.163.
Bukhary 66/9, Abu Dauod 1452, Termedhy 2909.(Riyadh-u-Saliheen page No.327)
16
language what they have in their hearts, so Masjid Wilayah has arrangement of Arabic
classes here and a big number of student are taking these classes.
6) BASIC RELIGIOUS TEACHING CLASS
Basic religious teachings are very important for a Muslim, to act on lawful and to prevent
the unlawful actions in his life, our Prophet (p.b.u.h.) said, the one to whom Allah (s.w.t.)
wants to do good, Allah (s.w.t.) grants him the knowledge.33 Masjid Wilayah is trying its
best to help the society for every good deed, so it has the basic Islamic teaching class in
which the people can learn some basic knowledge about Fard Ean and other things.
7) HEALTH PROGRAM AND AEROBIC CLASS (FITNESS CLASS)
Gating knowledge about our health and keeping it in order is our responsibly, if we are
healthy and good, then we can do lot of good deeds but if we are a sick person or if we have a
sick mind then we always will be a problem for the whole society, so keeping us in a good
health is one of Masjid Wilayah responsibility, in this program a medical team from different
hospitals check the blood cholesterol, blood sugar level, blood pressure and some other
checkups, at this moment the medical expert also delver the talk about different common
disease and what is the Islam guiding us about our health issues.
Our body is gift of Allah (s.w.t.) to us, it is our responsibility that how we take care of our
body, keeping our body in good shape is also looks nice, today body shaping is become very
famous art with lot of people, Masjid wilayah has the arrangement of this class too.
8) COOKING CLASS
Good food and Halal food is a bounty of Allah (s.w.t.) but who know the secret recipes?
The answer is, who attended the Masjid Wilayah cooking class, Allah (s.w.t.) said, eat the
Halal and clean food, and do the good deeds.34 Masjid Wilayah has arrangement of this
cooking class for our sister who want to cook good and healthy food for their families.
33
34
Bukhari, 150/1
Surah Al Baqarah, 168
17
18
12) QIYAM-UL-LAIL
Doing the worship at night time is the way of our beloved Prophet(p.b.u.h.) the
Prophet(p.b.u.h.) use to do the Qiyam-ul- Lail ( night worship) Quran says, And awake for
additional prayer(Tahajjud) during some part of night. It may be your Lord will raise you to a
station of praise and glory36 and in one Hadith Umm-ul-Momemim Aisha (r.a) reported that
the Messenger of Allah (p.b.u.h.) used to offer eleven rakahs at night.37
36
37
Surah Al Isra, 79
(Bukhari,19/3)
19
Bukhari, 97/10
20
slaughter all those cows rather they give some of them to the orphan house or blind people
society to build a caring and peaceful society.
17) FRIDAY BAZAR
Masjid Wilayah arranges a weekly shopping market namely Friday Bazar, where people
can buy their necessary stuff in a cheap price in compare to other shopping markets. It starts
at 11am in the morning and closes by 4pm.
18) FUNERAL PREPARATION FACILITY
Preparing the body for burial is a Fard Kifaayah in Islam. It is a communal obligation on
other Muslims. Washing the dead body prior to shrouding and burial is obligatory, according
to numerous recorded instructions given by Rasulullah SAW. Normally, the males should
take the responsibility of washing males, and females should wash females. As a form of
respect and due to Mahram rules, the washing and shrouding are normally done within an
enclosed space. One of the rules while washing and shrouding the dead body is to ensure that,
it faces the Qiblah. As such the platform or beds to do the washing and preparation are placed
in the direction of Qiblah. This requirement somehow influences the orientation and size of
the room to be more convenient to those who are involved in the funeral preparation, i.e.
washing and shrouding. Prayers, are nonetheless are done in the main prayer hall.39
CONCLUSION
The perennial philosophy is effectively transpired to visitors and worshippers of Masjid
Wilayah Persekutuan, most likely, it would be able to strengthen their faith to Allah SWT.
Because the mosque is a central point for a Muslim who gets the guidance from the mosque
time to time in his life, Masjid Wilayah Persekutuan has embodied the teachings, values and
principles of Islam in reference to Quran and Hadith through their activities and services.
This research paper unveils some important values that we seldom be exposed to
personal qualities, relationships amongst human being and nature, power, love, greatness of
Allah s.w.t. and the love of our beloved Prophet Muhammad (p.b.u.h.).
39
Dr. Ajmal M Razak (2001), Masjid Wilayah Persekutuan, KL: Johawaki Ahmad Zaki JV, Page No.156.
21
It also gives some ideas and understanding simplified and conveyed by the elements,
design and layout of Masjid Wilayah Persekutuan, Kuala Lumpur. Hence, the mosque should
remain in our heart not only during the Friday and Eid prayers but at every sector of our life
all the time.
The contents of this research paper also justify that, the individual responsibilities to
Allah (s.w.t) go hand to hand in dealing people with the guidance of Allah (s.w.t). It is only
the misconception that closes our eyes, hearts and minds to see the true message and Holistic
values of Islam. Islam promotes the individuals responsibilities to be performed as a whole
rather than performing individually. These important forms of teachings were thoroughly
blended in Masjid Wilayah Persekutuans services. We hope and pray that, the impact and
contributions of Mosque will remain intact and relevant at all the time, at all over the world,
especially, for the Malay society.
22
SELECTED BIBLIOGRAPHY
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JV.
Dogan Kuban, Perspectives on Islamic History and Arts, Arch. & Comport. / Arch. &
Behav., Vol. II, No. 3 4, page 207 214.
Dr. Khalid Alavi (2004), The Mosque: Within a Muslim Community, Birmingham: UK
Islamic Dawah Centre.
Fong Peng Khuan, ed. (2002), Islamic Arts Museum Malaysia, KL: Islamic Arts Museum
Malaysia
George Michelle, ed. (1978 and reprinted in 1984), Architecture of Islamic World: Its
History and Social Meaning, London: Thomas and Hudson.
Harun Yahya (2002), The Miracles of Creation in Plants, New Delhi: Good word Book
Pvt. Ltd.
Mohamad Tajuddin Mohammad Rasdi (2005), Malaysian Architecture: Crisis Within,
Kuala Lumpur: Utusan Publications & Distributors Sdn Bhd
Muhmoud Itewi, Towards a Modern Theory of Islamic Architecture, Australian Journal
of Basic and Applied Sciences 1 (2): 153-156, 2007
Rabah SAoud (May 2002), The Arch that Never Sleeps, UK: Foundation for Science,
Technology and Civilization (FSTC).
Robert Hillenbrand (1994), Islamic architecture: form, function and meaning. Edinburgh:
Edinburgh University Press
Salim T S Al-Hassani & Elizabeth Woodcock & Rabah Saud, ed. (2006), Muslim
Heritage in Our World, UK: Foundation for Science Technology and Civilization.
Sehnaz Cenani & Prof Gulen Cagdas (2007), A Shape Grammar Study: Form Generati
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23
Spahic Omar (2010), Some Lessons from Prophet Muhammad (SAW) in Architecture:
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Theodara Antorakaki (2007), Lighting and Spatial Structure in Religious Architecture: A
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24