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The history of human civilization informs us of many examples and examples of our artistic heritage, which is an expression of civilization and the tongue of the state of society, but the tangible heritage remains represented in the artistic symbol, and the material industry testifies to what the state of civilizations was, and thus it helps us in reaching knowledge of the secrets of these Civilizations and the amount of what they have achieved in the scientific, economic, military, artistic and other fields. The Arab and Islamic world has drifted behind modernization and beautification that stripped it of its identity and civilization and pushed it into the abyss of thought, in light of the pursuit of what is known as pseudo urbanism, so the Islamic world has become in dire need to express its identity, its ancient civilization and its various arts by reviving the Islamic heritage that represents He has a creative image with a footprint in all areas of daily life. He is able to rebuild Arab society and work to raise cultural awareness through the Islamic heritage. The Arab and Islamic region has been distinguished by its distinctive architectural and artistic heritage, which is fertile for the designer to draw from it in its modern designs, which called for the endeavor to revive the Arab-Islamic heritage, and the research focuses on reviving the Islamic cultural and intellectual heritage and linking it to the culture of architecture and contemporary arts and the use of Islamic architectural elements based on the philosophies and intellectual beliefs of the Islamic religion And applied in the design of contemporary products. But if we look at the Islamic arts, we find that there is a general unity that brings them together so that any piece produced under the Islamic civilization in any country of the Islamic world can be distinguished from others, and perhaps this secret is one of the secrets of the superiority of Islamic civilization and its superior ability to dye artistic products in all countries with one color. However, this unity did not prevent the existence of Islamic styles that were characteristic of the different Islamic countries during their artistic development eras. So the search for Islamic and Arab identity and its independence from modernization and beautification and a return to Islamic principles, in order to build the Arab-Islamic future requires reviving the heritage and establishing it for the identity, and an affirmation of the civilized Arab self with its roots for thousands of years.

إن البيئة الصحراوية قدمت موروثا معماريا متوافقا مع مناخ البيئة الصحراوية من خلال استخدام مواد البيئة المحلية، التي تتطابق مع نمط وأسلوب حياة السکان هناک, وهذه العمارة الصحراوية استمرت عبر القرون تعکس ثقافة وعادات مجتمعات الأقاليم الجبلية والصحراوية أينما وجدت, وتبرز مفردات ورموز معماريه خاصة بهذه الأقاليم, إلا أنه على الجانب الآخر- لابد أن يوضع في الاعتبار أن هذه العمارة قد تبلورت صورتها من الطرز المعمارية الرئيسية. وفى صحراء مصر الغربية, وأيضا في المنطقة الجبلية الواقعة غرب شبه الجزيرة العربية تقع أفضل أمثلة المدن الإسلامية المحصنة التي تعکس طابع البيئة المحلية, ففي الأولى تقع القصر الإسلامية التي ترجع إلى العصر الإسلامي المبکر , وفي الأخيرة تقع العلا الإسلامية التي تعود کذلک إلى بداية العصر الإسلامي, وفي کل منهما تنقسم العمارة وتتنوع ما بين العمارة الدينية والجنائزية والمدنية والدفاعية, والتي تؤلف نسيجا معماريا تأثر بالفقه الإسلامي والتقاليد الاجتماعية والظروف الاقتصادية والمناخية السائدة في هذه الأقاليم , هذا النسيج المعماري الذي يقع عند التقاء طرق التجارة والقوافل التجارية , امتدت جذوره في کلا المدينتين إلى عصور ما قبل الإسلام, فقد ظل مأهولا بساکنيه حتى وقت قريب. The homogeneity of the type of Traditional Islamic architecture in Egypt and the Arabian Peninsula in light of the Islamic cities of Al-Ula and Qasr. Abstract The desert presented an architectural heritage compatible with the climate of the desert environment by using the local environmental materials, which correspond to the lifestyle of the inhabitants there .And this desert architecture continued to reflect the culture and customs of mountain and desert regions societies wherever they exist .It shows the architectural elements of these regions, on the other hand - it must be borne in mind that this architecture has crystallized its image from the main architectural styles. In the desert of Western Egypt, and in the mountainous region west of the Arabian Peninsula. The best examples of fortified Islamic cities that reflect the character of the local environment are located, First: The Islamic city of Qasr, which dates back to the early Islamic period is located.In the second: The Islamic Al-Ula, which also dates back to the beginning of the Islamic period is located. Both of them include religious, funerary, civil and defensive architecture. Islamic jurisprudence, social traditions, economic conditions, and climatic conditions prevailing in these regions had formed these city buildings. These cities located at the convergence of trade routes, and their origins extended to pre-Islamic times, as it remained inhabited until recently.

The great mosque is an important monument in Tiznit because ofits archaeological foundations, historical value, and significantscientific prestige. It has all features, including its architecturalelements and units, to play its due role. For example, it includesriwaqs for prayer, a minbar (pulpit), a mihrab, a minaret, etc. TheMosque comprises a court, four riwaqs, a room for orator, a roomfor pulpit, and a minaret. An ablution fountain was attached to thesoutheast side. The walls were built using Tapia (compressed drymud), and the ceilings were made of wood. The present studyaims to highlight the archaeological and architectural - in additionto the religious and scientific- values of the Mosque. This issuehelps keep the mosque with its original architectural elements andenhance the tourist attraction of the city. Using the historic, descriptive, and analytical approaches, the study describes, documents,and analyzes all architectural and decorative elements of themosque.

Islamic architecture represents a great civilization that passed through it, Architects constructed many buildings in different parts of the world. It is one of the most important Aspects of civilization that characterized Islamic history for decade, because it is rich in vocabulary, details and environmental treatments that move towards contemporary architecture. But with the transformation of the architectural form of Islamic architecture by using parametric algorithms the principles of Islamic architecture had changed and new principles had appeared and some had neglected so we are going to obtain these principles to develop the Islamic architecture into parametric Islamic architecture.

Islamic architecture was ignored because of the appearance of the technology especially parametric design. This led to the transformation of the architectural form from static blocks to dynamic blocks in addition to borrowings from ecological natural forms that focused on producing idea. So Islamic architecture faced the challenges of advanced technology in linking heritage with contemporary. This is to ensure continuity and communication with the movement of life and the expansion of the circle of civilized contacts between peoples. Then it’s necessary to find a methodology to link between parametric architecture and Islamic architecture for its revivalism.

In light of contemporary building laws and legislations in Egypt, the architectural designer does not have the ability to produce sustainable buildings due to the strict restrictions imposed by these laws and legislations on architectural thought, but in light of understanding how Islamic architecture has achieved the principles and basis of sustainable design it become possible to add or amend some texts of the current building legislation in order to achieve the basis of the design sustainability of buildings, this research is an attempt to formulate a legislative agenda for sustainable design, using Islamic architecture as a guide to achieve contemporary sustainable architecture in Egyptian.

Mosque architecture is one of the most important features of Islamic architecture throughout the ages, and it is a center of intellectual and religious radiation in which Islamic civilization grew, but if there is any change affecting the identity of the mosque or its traditional concept and sacred personality influenced by advanced technology from the West with its objectives and ideas in an attempt to take advantage of the modern possibilities available, forgetting the main function and cultural spirit of mosques that annul the original values of our architecture and obliterate the local identity, privacy and belonging of the cultural heritage of the city. By identifying proposals and visions about mosque architecture and development, with regard to the philosophy of mosque design, spatial characteristics, visual dimensions, community options for the site, and building technology, the research addresses current trends and expected future visions of the architecture of contemporary mosques, which are an important pillar for Muslim communities in all Throughout the world, it remains an important center for spiritual, moral and cultural life in Muslim societies, despite the preservation of its overall spatial, visual, cultural, social and spiritual characteristics over the centuries, but the design of contemporary mosques has undergone various transformations that emphasize its centrality and adaptability to Islamic community developments. The problem of research comes in: the loss of heritage identity and originality in the designs of contemporary Arab and Islamic architecture mosques, which are characterized by the weakness of the new mosque architecture designs by the requirements: functional, security and safety, environmental and aesthetic, so that they meet the needs of the worshippers and combine between 'originality' and 'creativity' in Saudi Arabia. The research includes five main parts: the first part of the presented in terms of objectives, problems and methodology, while the second part discusses the general concepts and four directions of the architecture of the mosques of the future, the main components and design considerations and requirements for evaluating the architecture of contemporary mosques, and The third part presents the practical framework for evaluating the standards and design requirements on two mosques with different environments in (Riyadh city and Medina), to develop a governing framework for the architectural design process of the architecture of contemporary mosques, and The fourth part includes: presenting the results of the field survey of the views of worshippers and users in the mosques of the school districts to reach the general population's satisfaction with the mosques, and the research ends in the fifth part: The results of the questionnaire, the summary and the most important results and recommendations.

The paper presents a study of the mosque of al-Karīmīyah, which is considered one of the oldest mosques in Aleppo city. Despite the importance of this mosque, no study has been allocated to it, which gives a special significance of this paper especially that the monuments of the city subject to severe ruin because of the current events in Syria in general. The paper examines the names of the mosque and its historical importance as demonstrated through its various functions. All renewal works at the building are considered and an architectural description is provided, which includes a new dating for some elements, in addition to an analytical study shows the origin of the mosque's elements and compares them to parallel examples. The paper included also a reading for all remaining inscriptions with facsimile figures made by the author and published for the first time. The study also elucidates the endowments that were allocated to the mosque during the Mamluk and the Ottoman periods, demonstrating the significance of its waqf. All plates have been taken by the author in 2010.

This contribution discusses changes among the typical settlements of the Balkans during the 15th century when Ottomans ruled the region. The land was scattered with mountaintop castles of powerful feudal lords, large land-owning monasteries, and peasants living in feudal servitude. Towns with an urban structure, hosting a population living from crafts and trade, and a proper administration mushroomed all over the region. This change is studied through the example of the city Stolac (pronunciation: Stolats) in Bosnia-Herzegovina. It shows the alteration of the medieval settlements from a hamlet to an Ottoman town and Islamic cultural centre. The study analyses historical and demographical data, in combination with the architectural heritage of Stolac, benefiting from rich archival material published by the author, fed by travellers’ description and fieldwork results. The case study of Stolac supports the discussion and related theories about the emergence of towns across the Balkans at the arrival of Ottomans.

There is an increasing global attention of the environment, and there are modern concepts trying to link the architecture with the environment. The Egyptian architecture influenced by the environment since the ancient times, where the Pharaohs built their civilization and adapt it to the surrounding environment through the use of environmental motives and respect the surrounding climate, Also the Islamic architecture in Egypt was characterized by the Environmental design used to provide a comfortable interior with the use of local available materials. By the beginning of the twentieth century appeared the vernacular and local environmental architecture pioneered by architect Hassan Fathy, who maintained the features of Egyptian architecture and used it according to the environment and the needs of users. And by the time this trends start to diminish and became individual attempts to activate the thoughts of sustainability in architecture, where we can find some projects with sustainable and environmental approaches, and finally we found some trials to get international accreditation, where a branch of (HSBC) bank in Egypt has achieved a Golden LEED certificate, and that may represent local Egyptian sustainable architecture.

The Islamic law is a clear path for human life, and a guide to his behavior and decisions making in all aspects of his life: like design and planning of the buildings and urban communities., in the past decades many studies revealed the deterioration in the buildings facades that appears in neglecting the Islamic values and principles, which call for lowering the gaze and respecting the neighbors privacy. Currently the design facades do not provide enough privacy for the buildings users and their neighbors; despite the availability of the Islamic legislation, scientific studies, and the solutions and architectural techniques which help the architects to achieve the privacy. This study aims to explain, analyze and discuss the obstacles which prevent the architects in Egypt to achieve the external privacy in the residential buildings facades. Through a questionnaire about the opinions of a number of bachelor architecture students and academic experienced architects; This study revealed that legislate a building law based on the Islamic law and scientific studies for planning and constructing the existing and new urban communities will help the architects to develop their creative abilities to achieve buildings that provide all kinds and levels of the privacy which suited to Islamic communities, and also regulating the formation of the buildings facades such as openings places, shapes and materials will help such openings to do its various functions taking advantage of the scientific and technological development in materials, construction techniques and systems.

The Continuous development in the architectural education system is inevitable, both in terms of the message and objectives, and in terms of the methodology, which is the access to achieve these objectives. The ethical aspect is an essential element in the university education system has been neglected and ignored, especially in the architectural education curriculum. Which has impacted negatively on the ability of the current study plans and curriculum of the architecture departments in the Egyptian universities and institutes to achieve their objectives, as a result of negligence choose the most appropriate method to achieve these objectives. In the past decades many studies revealed that the problems of the architectural education in Egypt are a reflection to the society problems of the collapse of the moral values, as a result of cons in the structure and content of the architectural education curriculum. this research aims to verify that the ethics - in general - and especially the professional ethics, have a role in exacerbating the problems of the architectural education product on one hand and the architectural and urban product on the other hand. This Research focuses on analyzing the study plans for a number of architecture departments at Egyptian universities, and compare it with the study plans of the architecture department at the University of Al-Azhar, and the Islamic architecture department at the University of Umm Al- Qura in Makkah. To highlight the role that can be done by the modifications in these study plans to solve those problems from an Islamic perspective. This study has concluded to emphasize importance of the legalization and standardization of the hour's number per course at all architectural engineering departments, especially when the scientific contents of the curriculum are similar. This study also recommended that adding the courses of the islamic ethics and its sources to the study plans of the architecture departments as a part of the basic courses, and also as elective courses are important, to give the students the ethics of science, beside acquiring the tools of science from the technical and professional curricula, also supplying the students with the ability to produce and develop an architecture which defend and express the arabic and islamic identity of Egypt.

With the advancement of technical development in the methods of architecture and the intertwining of different cultures into our Arab and Islamic societies, the architect became confused regarding utilizing contemporary techniques, besides, preserving the positives of buildings in their Islamic nature and represented in the use of Islamic values ​​and concepts, so the current paper aimed to clarify those positives and motives that contributed In the formation of its brilliant architectural elements, which had a role in creating an Islamic personality and architectural character. The present paper shed light on the most important design criteria and foundations that were built on Islamic values ​​and concepts, which were then used in many local and international projects, and in order to deal with the importance of the paper and the goals that must be achieved, the application of this paper on one the universities of the Kingdom of Saudi Arabia, a university Umm Al-Qura in Makkah Al-Mukarramah, with architectural significance, in five points: (Islamic content - environmental concept - concept of aesthetic formation). The importance of the study lies in its discussion of a highly sensitive topic that serves contemporary Islamic architecture, where the importance of influencing the values ​​and concepts of Islamic architecture and its clear and directed role in the design, in order to provide an urban environment for the user that serves his aspirations and deals with all the surrounding conditions and develops belonging to him. The research aims to analyze and study the most important concepts and values ​​of Islamic architecture and the associated design criteria and principles that help direct the design process towards an urban product of functional, formative, and historical religious value, in order to infer the extent of its application and how this is taken into account in our future design considerations. In the context of the questions raised by the importance of the study and its goals that we seek to achieve, it is clear that the study should adopt an inductive analytical approach, and analyze one of the architecturally recent examples that are closely related to Islamic architecture due to the impact of its educational role and the dissemination of the thought affected by its urban environment, namely Umm Al Qura University in its location, design and future goals. مع دخول التطور التقني في أساليب العمارة وتداخل الثقافات المتنوعة إلى مجتمعاتنا العربية والإسلامية، أصبح المعماري في حيرة من أمره بين استخدام تقنيات العصر والمحافظة على ايجابيات المباني بطابعها الإسلامي، والمتمثل في استخدام القيم والمفاهيم المعمارية الإسلامية، لذلک استهدف البحث الوصول إلى توضيح تلک الايجابيات والدوافع التي ساهمت في تکوين عناصرها المعمارية الرائعة والتي کان لها دور في إيجاد شخصية وطابع معماري إسلامي مميز. وألقى البحث الضوء على أهم المعايير والأسس التصميمية التي بنيت على قيم ومفاهيم إسلامية، والتي استخدمت بعد ذلک في الکثير من المشاريع المحلية والعالمية، ولکي يتم التعامل مع أهمية البحث المطروحة والأهداف التي ينبغي تحقيقها جاء تطبيق هذا البحث على أحد جامعات المملکة العربية السعودية وهي جامعة أم القرى بمکة المکرمة في خمسة نقاط متسلسلة هي (المضمون الإسلامي - المفهوم البيئي - مفهوم التشکيل الجمالي). وتکمن أهمية الدراسة في تطرقها إلى موضوع ذو حساسية عالية يخدم العمارة الإسلامية المعاصرة، حيث الأهمية الواضحة التأثير لقيم ومفاهيم العمارة الإسلامية ودورها الواضح والموجه في العملية التصميمية، من اجل توفير بيئة عمرانية للمستخدم تخدم تطلعاته وتتعامل مع جميع الظروف المحيطة وتنمي الانتمائية لديه. ويهدف البحث الي تحليل ودراسة أهم المفاهيم والقيم للعمارة الإسلامية ومعايير وأسس التصميم المرتبطة بها والتي تساعد وتوجه العملية التصميمية نحو منتج عمراني ذو قيمة وظيفية وشکلية ومرجعية تاريخية عربية، وذلک بهدف استنتاج مدى تطبيقها وکيفية اخذ ذلک في اعتباراتنا التصميمية المستقبلية. وفي إطار أهمية الدراسة وأهدافها التي نسعى لتحقيقها تتضح ضرورة تبني الدراسة لمنهج تحليلي استقرائي، والوصول من مخرجات الجزء النظري الي مجموعة من المعايير التي يتم تطبيقها على حالة الدراسة (جامعة ام القرى بمکة المکرمة) لبيان مدى توافقها مع معايير وقيم العمارة الإسلامية.

أخذت عمارة الأضرحة قسطا کبيرا من إهتمام المسلمين عبر العصور، حتى أصبحت إحدى سمات العمارة الإسلامية فى المشرق والمغرب، والأضرحة من العمائر التى شاع بناؤها على قبور الأولياء فى المغرب الإسلامى، ولعل من أهم أسباب انتشار ظاهرة بناء الأضرحة على قبور الأولياء والصالحين هى درجة التقديس والإحترام الذى يکنه السکان لأولياء الله فى هذه المناطق منذ فترة قديمة.وتمثل الاضرحة فى مدينة ولاته جانبا حيا وملموسا من التراث الولاتى لما لها من مکانة کبيرة فى نفوس الولاتيين لانها تضم قبور الاولياء والصالحين لاعتقاد اهل المدينة فى صلاحهم وولايتهم فالاضرحة تنصب خصيصا لزورا هؤلاء المشايخ الذين يمثلون مکانه روحية لدى ساکنى هذه المدينة فلذلک قام بعض الولاتيين بتشييد بعض الاضرحة وذلک بالبناء عليها تمييزا لها عن غيرها من قبور العامة. وبناءا على تلک الأهمية التى تمتعت بها الأضرحة فى ولاته بين غيرها من العمائر الاخرى، فهى لم تکن مجرد منشأت تبنى بواسطة الأهالى وسکانى المدينة، ولکنها قد جأءت تعکس فى عمارتها ثقافة هذا الشعب. The architecture of the mausoleums took a large part of the attention of Muslims throughout the ages, until it became a feature of Islamic architecture in the Levant and Al-Maghreb. Mausoleums are from the buildings that were popularly built on the graves of the saints in Islamic Maghreb. Perhaps one of the most important reasons of the spread of the phenomenon of building shrines on the graves of the righteous saints is the degree of sanctification and respect that the residents of God’s saints have in these areas since ancient times. The Mausoleums in the city of Walata are tangible aspect of the heritage in this city, because it has a great place in the hearts of its residents, since it includes the graves of the saints and the righteous since the people of the city believe in their goodness and jurisdiction The mausoleums are designed specifically for the visitors of these sheikhs, who represent a spiritual position among the residents of this city. Therefore, some residents of this city constructed some shrines by building on them to distinguish them from other graves of the public. And based on the importance that the mausoleum in Walata have been distinguished among other buildings, as they were not just buildings that are built by the people and residents of the city, but it reflects in its architecture the culture of this people.

The central district of any Islamic city is the location of the most distinctive architectural and urban features. This district includes the important architectural monuments such as Friday mosques, bazaars, Khans and Madrasas. To analyse the image of the Egyptian city during the Islamic period, it is important to understand how Egyptian Muslims conceptualized and represented their cities and to clarify the forces and underlying causes that underpin the distinguished visual appearance of such cities. It is investigated here how the aspects of the Islamic version of the image of city centres in Egypt can be translated to certain concepts and codes which can be considered in the development of the image of contemporary city in order to regain its identity and achieve the visual sustainability. To achieve this aim, Lynch analysis is applied here to investigate the five components of the image of Islamic Egyptian city centre, and then it is evaluated against certain criteria. This paper aims also to identify the positive and negative aspects of the visual image of Egyptian city during the Islamic era by focusing on the overhead image as a method of city perception at the present. It is concluded here that the visual quality of the Islamic image of Egyptian city centre is affected by some negative aspects such as; shortage of accessibility, absence of legible streets network, closed fields of vision, and similarity and monotony of landmarks. But on the other hand, these aspects which can be interpreted to be negative are justified in terms of the religious, cultural, and social contexts of the Islamic era. The main principles of designing the Islamic city have been derived and clarified as certain concepts such as community-based city design, the balance between visual exposure and privacy, and design for climate. It is confirmed here that, to create a link between the design of the city image during the Islamic era and the contemporary version of the city image, these principles should be applied to the design of contemporary cities using the available new techniques in order to meet the different needs of users and to investigate these principles deeply to go beyond merely using the Islamic styles in buildings facades in order to achieve the resilience of such image to the different changes and challenges.

لا تهدف هذه الدراسة البحثية إلى إعادة کتابة تاريخ ضريح عبد الله المنسي المندثر بمسجد القاضي برکات بحارة اليهود فحجم الخسارة التاريخية التي تحققت في هذا المسجد هي بالفعل أکبر وأبعد من أن تسترجع ولو على المستوى التاريخي والبحثي ومع ذلک فإن هذه الدراسة کما تم تسميتها (تحريات) تهدف إلى استقصاء کل الدلائل والقرائن التاريخية التي يمکن الوصول لها لبناء تصور ولو مبسط في المستقبل عن طبيعة الضريح الذى کان موجود بمسجد القاضي برکات وتحقيق أکبر استغلال لکلمة "المنسي" و"عبد الله المنسي" صاحب المقام المندثر مع المسجد التاريخي في استکشاف التاريخ الکبير لعائلة المنسي ومقامات أوليائها الصالحين المنتشرة في مصر والمنطقة العربية هذا الثراء الکبير والتنوع يمکن أن يوظف تاريخيا في بناء صورة تاريخية-(في دراسات مستقبلية) تقوم على "الترجيح" و"الاستثناء" ربما لبناء تصور مبدئي شديد البساطة عن ضريح المنسي المندثر. فمن بعد تفسير معنى کلمة "منسي" في الاصطلاح اللغوي ومحاولة البحث في أصولها التاريخية تبين أن الکلمة تحظى بمکانة کبيرة لدى الديانات الثلاث في مصر الاسلام والمسيحية واليهودية والثالثة لم تکن أبدا بعيدة عن حارة اليهود ومع ذلک تظل هناک عائلة المنسي الحسينية التي حظى بعض أفراد منهم بالمقامات من بعد وفاتهم إذ کانت سيرهم ونسبهم في حياتهم قد سارت على مسلک الأولياء والعارفين بالطرق لعل أشهر تلک المقامات بالقاهرة هو ضريح "سيدى عبد الله المنسي" بباب الشعرية ومع ذلک لم يکن هذا الضريح هو المقام الوحيد في مصر فهناک سلسلة من الأضرحة المنتشرة في دلتا وصعيد مصر ترجح کون ضريح المنسي المندثر بحارة اليهود کان من بين أحد أبناء تلک العائلة ذائعة الصيت.In course of rewriting the history of the lost shrine of "Aboudallh Al-Mansi" located inside mosque al-Qdi Barakat in the Jewish quarter, a journey must be taken not to regain or re-write that history for our historical loss in that mosque is beyond counting, regaining that lost history cannot be achieved even on a theoretical or a historical level. By clearing that statement we can move ahead in this research as it has been identified as an ‘Investigation study’ aimed to search for each possible clues, and historical notes can be reached that may help in the near future to understand good background about Lost "Al-Mansi's shrine" in mosque Al-Qdi Barakat in the Jewish quarter, therefore the word "Al-Mansi" was just the beginning in research, which led to discovering a great range of "Al-Mansi" Shrines of "Makammmat" distributed all over Cairo and the land of Egypt, this rich amount of data collected through this study can be latter be applied historical and in architectural-graphic restoration in futures studies about mosque Al-Qdi Barakat in the Jewish quarter in Cairo.After explaining the meaning of the word "Al-Mansi" in Arabic culture and digging in the historical backgrounds attributed to this word, It is clear that the word "Al-Mansi" is connected to the three main religions in Egypt; Islam, Christianity, and Judaism which may lead us back to the Jewish quarter. Even though a large number of Islamic monuments as shrine attributed to special people in Al-Mansi families the Muslim ones, the most famous was "Al-Mansi" shrine or "Makam" in Bab-Al-Sheareya in Cairo. All these clues recommend that al-Mansi lost "Makam" inside mosque al-Qdi Barakat in the Jewish quarter was probably one of those types related to this certain family .

Human values were reflected in Islamic architecture and among these important values were (the value of privacy - Neighborhood Rights - social solidarity - Moderation- Equity- Sincerity - Aesthetic values). Islam has paid great attention to Neighborhood Rights as they have a significant impact on Islamic creed. Persons and groups are in need to Neighborhood rights as a requirement of their daily lives. Islamic values have had a great impact in ascension of human relations and in achieving the security, safety and tranquility that Islam has been keen to establish among Muslims each other and among Muslims and other religions. Ibn Umar reported Allah’s Messenger (may peace be upon him) as saying: “Gabriel impressed upon me (the kind treatment) towards the neighbor (so much) that I thought as if he would soon confer upon him the (right) of inheritance.” (Agreed upon).The architectural style in the Islamic city has been characterized that it is a material reflection of the human relations that Islam established hundreds years ago. This has led to form a strong and a coherent social base that reflects the cohesion of neighbors in a framework of good knowledge of the rights and duties emanating from the Islamic decree. Research Methodology: Monitoring and extrapolating the concepts of values and neighborhood rights and their types and the extent of the impact of the neighborhood rights on architectural formations in the Islamic ages by analyses the levels of realization of neighborhood rights in Islamic architecture.Research problem: The main problem of the research is the disappearance of human values that Islamic architecture was characterized by from the modern architecture, especially the rights of neighborhood. This has negatively affected the current architectural product, making it unsuitable for society. The research aims to monitor the rights of the neighborhood and the extent to which they are not applied in modern day architecture in practice and theoretically especially with modern regulations, laws and legislation. All these regulations have affected the Islamic architecture in Egypt this is to know the importance of human values that affect architecture, especially the rights of the neighborhood and the following Islamic human values, in order to benefit from them in contemporary architecture. conclusions: The concept of human values is a broad concept and has many directions where human values represent general and fundamental criteria in which members of society participate and contribute to the integration and identification of the behaviors of the individual within society. Human Values have affected Human as well as architecture and led to establishing a modern architecture which is environmentally compatible and coherent to the human through establishment of Islam principles. A surviving and mature building can be reached by studying the architectural heritage of Islamic architecture and learning about its philosophy and thought. Neighboring rights and privacy have a major role in Islamic architecture, especially Islamic residences. The rights of neighborhoods are the main value in the Islamic house which the building of this type of architecture is based on, as these buildings provide psychological comfort and a sense of tranquility. We also note the quest of the Muslim architect to achieve that value in Islamic architecture. The placement of wooden curtains to separate surfaces has a significant role in shrouding the containment of the buildings (to separate the roofs from each other) and to prepare the roofs for personal usage.

The Daxuexi Alley Mosque in Xi'an was rebuilt during the Yongle reign (1402-1424). The JiajingStela was erected in 1523 A.D. to record the architectural works that performed for the mosque through the ages the reconstruction of the mosque which dominated by Admiral Zheng He, who was an influential eunuch of the Ming court during the first half of the 15th century. The inscription itself was composed by another important Chinese Muslim, Hassan. The Jiajing Stele is an important document for the research of the architecture arts and history of Chinese Muslims. The author’s ongoing research project attempts to examine the architecture of the Mosque during the Ming period (1368-1644). As this field of historical study lacks effective extual sources, this study uses epigraphic sources to examine historical events within the text and explain its historical value.

Man, with his natural instinct, his delicate sense of beauty and his love for creativity, has tried to mold everything that his hands make into an artistic form, expressing his latent desires that vary according to his ability to innovate and the extent of his influence with what is around him. And he has always worked hard in adapting the nature around him to suit his physical and spiritual needs. Since ancient times, water has been an important and fundamental factor in the emergence, continuation and progress of most civilizations. Man has sought by his strong will and beneficial connection with water to employ the objective elements and conditions to create new forms and architectural structural elements to contain the element of water, which led, by extension, to the emergence of what is known as water fountains or water fountains. Fountains or fountains mean the process of moving water vertically upward, descending, or gradually, and in some cases complex water formations in which the philosophical aspects and which were inspired by environmental elements, climatic conditions, as well as the craftsmanship with it. Thanks to the genius and skill of Muslims in the science of mechanics and engineering sciences in creating many designs and shapes for water fountains, which depend on some simple mechanical parts and relationships, which led to their increasing spread and expansion by using them as a functional decorative element in various aspects. Life from mosques to homes, through squares, galleries and orchards. The problem lies in the presence of some trumpets that adopt the view that Muslims, despite their superiority in the knowledge of mechanics, have only used it for purposes limited to lavishness or luxury without having any beneficial or practical benefit.

تجدر الإشارة أنه بالإضافة إلى المنشآت الدينية، تميزت افريقية بأنواع أخرى من المنشآت ذات الطابع المدني بالأساس، وأبرز هذه المنشآت القصور، وذلک رغم أن ما بقي منها يعتبر قليلا جدا بالمقارنة مع فروع العمارة الإسلامية الأخرى کالمساجد والرباطات والأسوار وغيرها. وهذا بسبب کون هذه القصور غالبا ما تکون عرضة للتهديم والتغيير وذلک تبعا لتبدل الحکام وتغير الأهواء والإتجاهات والإحتياجات. ويعتبر قصر الصحن في رقادة معلما فريدا من نوعه لکل من يريد أن يبحث في عمارة القصور الأميرية بإفريقية في العصر الوسيط. ولا تتمثل فرادة هذا المعلم في حجمه وشکله فحسب، بل کذلک فيما يوفره من معطيات أثرية حول عمارة القصور الأميرية التي لا نزال نجهل الکثير عنها. إن دراسة قصر الصحن تبين تأثره بعمارة القصور في المشرق، ويمکن أن نلاحظ ذلک في التخطيط وفي العديد من المکونات المعمارية الأخرى کالسور الخارجي والمدخل وقاعة العرش والأواوين، والدور وغيرها، هذا إلى جانب الزخرفة. کما استفاد في نفس الوقت من الإرث المحلي القديم البوني والبيزنطيي، وهو ما أکسبه خصوصية مميزة جعلته يصبح مصدرا ملهما في عمارة القصور الأميرية في افريقية والمغرب الإسلامي عامة Abstract: It should be noted that in addition to the religious establishments, Ifriqiya was characterized by other types of establishments of a predominantly civilian nature. The most prominent of these establishments are palaces, although what remains of them is very little compared to other branches of Islamic architecture such as mosques, ribats, fences and others. This is because these palaces are often subject to destruction and change, depending on the change of rulers and changing desires, attitudes and needs. The Qasr al-Sahn in Raqqada is a unique landmark for anyone who wants to study palace architecture in Ifriqiya in the Middle Ages. The uniqueness of this landmark is not only in its size and shape, but also in its archaeological data on the architecture of palaces, of which we still do not know much. The study of the palace of al-Sahn shows that it is affected by the architecture of the palaces of the Levant. This can be seen in the planning and in many other architectural components such as the exterior wall, the entrance, the throne room, the iwan, the appartement, etc., in addition to the decoration. At the same time, it benefited from the ancient local heritage of the Punic and Byzantines, which gave it a special peculiarity that made it an inspiring source in the architecture of the princes’ palaces in Ifriqiya and the Islamic Maghreb in general.

The minaret has an architectural importance through its main function as a place for announcing the call to prayer or raising the call to prayer by the muezzins, and the extent to which the call to prayer is linked to the obligation of prayer is one of the most important pillars of religious obligations for Muslims in the Islamic world from East Asia in the east to North Africa in the west. The minaret gained its architectural importance through its main function as a place for announcing the call to prayer, or raising the call to prayer by muezzins, and the extent to which the call to prayer is linked to the obligation of prayer, which is one of the most important pillars of religious obligations for Muslims, which made the minaret, with its height and height, represent the emblem of Islam as a religion in any city or village. In terms of general form. This research deals with the remaining independent minarets in Islamic architecture in Cairo of all kinds, and they are seven minarets remaining without religious installations attached to them: (1) Conditions for naming independent minaretm, (2) The extent of functional compatibility between independent minarets, and (3)Technical and architectural features of independent minarets. The research will be provided with a number of horizontal projections and photographic plates to enrich the scientific material.

The creativity, innovation and diversity of original features and traditional crafts and artistic heritage, as well as an intellectual freedom organization for an artisanal miner is $150-230 per in what devised by the creative ornamental designs and diverse and sophisticated renewed which earn technical character and heritage of tradition and modernity Various ornamental designs were generally associated with most of these traditional crafts associated with Islamic architecture not undertaken as wood (mashrabia), and metal is like carving on copper, pots, Stone Crafts marbles and stone.

As a part of ongoing research on representative Muslim architecture, including Chinese Mosques, this paper seeks to shed light on the cultural development and artistic features of ancient architec-ture of Chinese Muslims. The objective of this paper is to explore the characteristics of design and architecture of Chinese mosques. This article first depicts mosque history and architectural charac-teristics (planning, direction, internal structure, material, art performance and construction subsi-diary, etc.). The mosque under consideration has a long history since its earliest construction during the Tang dynasty. It consists of a group of buildings forming introverted courtyard enclosed by halls and external walls which are known as Siheyuan. Chinese mosques are characterized by architectural forms different from the Islamic world architecture. Chinese Islamic architecture blends Islamic culture and content with traditional local Chinese heritage. This particular mosque is considered a typical ancient mosque, not only in Xi'an but also in China in general.

The aim of the research is to uncover the concept of strangeness in general and the methods of making the ornament form, which is designed according to his / her artistic skill in producing the formations of a nature that embodies various meanings interpreted by the recipient according to his mental abilities. also his attitude is a changeable from invisible texts according the era and its culture, the research is determined by the different forms of decorative ornament in the picture formations within the ornament of Islamic architecture in its present state.The theoretical part includes two axes , the first: it deal with the concept of exoticism and its intellectual references. The second axis: the mechanisms of shaping the shape in the ornament of Islamic architecture.The research procedures included: Research methodology according to the descriptive approach, and the research society of (35) different ornament form. The sample of the research was selected (6) models and analysis, as well as the results of the research and its conclusions:Transferring the reference (thought or text), realistic and consciously, to an aesthetic visual equivalent of an expressive dimension (interpreted or implicit) within the ornament text through the formal similarity to extract the real form and modulation, the formal exaggeration and the intensification of organizational acts and their details in the original structure of abstraction The shape of its physiological characteristics by removing parts and maintaining the general appearance and the two forms of the organizational act of a single ornament form in heterogeneous patterns within a unified system.The difficulty of monitoring the features of the original ornament shapes through exaggeration and complexity, such as the elements of the kasua ornament and based on the mathematical act, such as geometric ornament, mythological and myth forms like (phoenix) and the shape of (dragon) used in the non-circular in ornament recruitment.Due to the presence of participants in the characteristics between the likeness and the likeness with and their convergence in representation, the qualitative form within the decorative text through the use of transformed morphological metaphor into forms of similarity, the source of their extraction or derivation represents the approach between the first source (realistic) and the migration by modifying the plant, animal and innovative forms

The artist Mohamed Taha Hussein (1929-2018) is one of the most important contemporary artists in Egypt. We find by looking at his artistic journey that his art has not lost its vitality and strength, which is characterized by vocabulary of Arab Islamic culture with the thought and technique of modern art in the West. The leading contribution for understanding between East and West cultures to date. Muhammad Taha Hussein was born in the Jamaliya district on February 14, 1929. He lived in areas of history that include the surroundings of Al-Azhar and the mosques of Al-Hussein. Each of these areas are rich in Islamic architecture as a center of the religious and political speech as a pulse of human behavior. These unique and special places in the Arab world contributed in the depth of his artistic works. This research deals with the technical analysis study of the work of the artist Mohamed Taha Hussein in terms of elements and forms in his work as rich aesthetic values ​​can be useful in other applied art works. The artist had many different areas like (Graphics , Shooting , Drawing , Ceramic , Carpets). Through these fields the artist could create formal and mechanical feeling relationships using geometric shapes, in which he needs sensitivity and special experience to organize colors, shapes and lines. As well as the use of the various heritage touches of the arts of different variety of cultures which are inspired by Islamic art with touches of geometric shapes, especially the shapes and circles which reflect the deep understanding and sense of the patterns of the rhythm of plastic that is rich in our Islamic heritage. In the field of photography, the artist satisfied his desire of experiment with many techniques to produce a collection of colored monotype (one piece) which reveals his developed style to show the excitement in his ceramics and shooting. In shooting, the artist absorbed the rules of vision arts with a super ability and a modern vision and creative sense in circular and triangular shapes dominated by a reciprocating tone, producing a kind of geometric musical toning in a purely mathematical style. In the field of drawing he has intrepidityin perception and boldness in treatment of artistic composition according to the modern trends and methods using all available colors as he loves experimentation and creativity.

Light is the visual perception of the world, since the start of human civilizations light plays a basic role in formation and understanding architecture and interior spaces especially in holy architecture as it had a symbolic role connected directly to religious beliefs, because of this light and architecture interacted since the beginning of history, our perception for this interaction differs according to light concept from one culture to another, and in Islamic culture light reflects the concept of God’s guidance light so light plays an important role in Islamic architecture as we can describe light as ethereal building material in Islamic architecture as we find that architectural structures compose spaces and light gives these spaces life sense, as we find that architecture, lines, decoration and colors has no meaning and can’t be recognized without light, so generally Islamic architecture is luminous architecture as light plays a basic role in making functional, aesthetic and psychological effects more strong in architectural spaces, Mosques was the more generous architectural spaces in using light as they are related directly to God so light supports the feeling with sacred attributes in this space and gives the people inside a strong feeling with the presence of God. Problem: So this research paper comes to answer this question : How can we take a benefit of the concept of light and its aesthetics in Islamic architecture in contemporary interior designsin which light forms a basic component? Objective: By studying the importance of light and its concept in Islamic Philosophy and the psychological, spiritual, aesthetic and functional effects in house and mosque architecture with the purpose of extracting the principles that forms the aesthetics of Islamic architecture using light to help in the formation of valuable contemporary designs. Methodology: this research depends on descriptive and analytical Methodology in the theoretical Study and the applied approach in the practical study . Results: results of the research shows that light is one of the most important components of Islamic architecture which had been used in different ways to convert architecture and architectural spaces to human architecture full of interaction between these spaces and their users with supporting their aesthetic, functional and spiritual values and converting static building blocks to dynamic human environment full of life donated from light with its intensity, contrast and movement characteristics.

The ornament of the minder, which means the maze, or, as some call it, zigzag decorations is a type of engineering decoration that appeared earlier in Greek and Roman art (the classical period) in various types and shapes, as it appeared in ancient Egyptian art. As for the decoration in the Islamic architecture, it was not monitored by a specialized study in spite of the appearance of this decoration on Islamic buildings since the Umayyad era in the Levant. In Egypt, the decoration was found on artistic artifacts and buildings that are attributed to the Coptic era, and continued use in the era (Fatimid, Ayyubid and Mamluk) Frames that define the main motifs with antiques or within geometric shapes that separate them in the same style that was found on Seljuk buildings and artifacts. This decoration was found on the facades of houses in the city of Rashid and that since the 12th century AH / 18AD CE, and its use has spread since the era of Muhammad Ali and his family with innovation and artistry at times, And the diversity in the materials by which the decoration was implemented, so this decoration was traced to Islamic buildings and the use of some artifacts as models to illustrate the ways of implementing this decoration and track its development in Islamic arts.

من خلال موضوع بحثنا " السمات المعمارية للمساجد الأندلسية جامعي قرطبة وإشبيلية نموذجا" استطعنا أن نتعرف على الجانب التاريخي والطراز المعماري الإسلامي لجوامع الأندلس ، إذ يعد مسجد قرطبة من أروع ما أنشأه المسلمون من الأعمال الهندسية الذي استغرق في بنائه قرنين ونصف من الزمن والذي کان قريب الشبه بالجامع الأموي في دمشق ، وکان لعبد الرحمن بن معاوية المعروف بالداخل الفضل في إنشائه عندما اتخذ من قرطبة حاضرة لهم ، ولا يختلف الحال عن المسجد الجامع في إشبيلية الذي يعد من معالم إشبيلية الحضارية الذي استمر بناؤه لمدة أربعة أعوام حتى کان أن يشبه إلى حد کبير جامع قرطبة من حيث الاتساع والفخامة حتى عد من اجمل قباب العمارة الإسلامية ، أنشأه الخليفة الموحدي أبو يعقوب ابن عبد المؤمن ويعد من المشاهد الأثرية والمباني العتيقة التي شيدها المسلمون هناک ومن اهم المراکز الحضارية في الأندلس .بدءا فان اسم الأندلس يثير في کل نفس عربية مشاعر عديدة ، من الاعتزاز والفخر المقرونين بالحزن والاسى Abstract: The study entitled) Andalusian Mosques Cordoba and Sevilla Mosque as an Example) tackles the Islamic architectural style of Andalusian mosques, The Mosque of Cordoba is one of the finest established by the Muslims from the engineering works, It took two and a half centuries to build, and was like the Umayyad Mosque in Damascus, Yazid Bin Abdul Rahman Al-dakhel has contributed significantly to its establishment, When taken from Cordoba as a city, It is no different from the mosque in Seville Which is one of the landmarks of Seville civilization, continued to build four years until it almost resembles the mosque of Cordoba in the breadth and luxury, One of the most beautiful domes of Islamic architecture, It was established by the Caliph al-Muhadi Abu Ya'qub ibn 'Abd al-Mu'min, It is an archeological site and old buildings built by Muslims, and one of the most important cultural centers in Andalusia .

Mamluk architecture is widely recognized for its unique and creative designs. This paper explores one possible way - A design Strategy – through which Mamluk architect produced Madrasa building design. From analyzing Mamluk architecture the research problem emerges as a question that the research will try to answer: What is the generative technique (if any) for the design of Madrasa Buildings?. As no textual or graphic evidence explains the ways in which the architects transformed the two-dimensional drawings of building design into three-dimensional forms, the research will concentrate only in the process of plan generation. The research depended mainly in one hypothesis which is "There is a systematic technique the mamluk architect dependd on it to generate the design of the Madrasa buildings". The research aims to enriching our knowledge of historical design methods, beside explains our current understanding of design. In this paper, monuments from Mamluk periods will be examined in order to understand Mamluk theories of design and their builders' methods. the authors also observes that, "often the design units remain disconnected, as if to offer the reader the opportunity to interpret the design in several possible ways."

Islamic patterns are considered one of the most important elements in Islamic architecture leaving a unique mark through past ages. Despite all the traditional elements, Islamic art has been a major influence in many modern buildings. Carrying on Islamic artistic patterns with a more modern perspective to its traditional elements, integrating with modern technology to strengthen its architectural function in the building in addition to its beautiful appearance. On the other hand, we can sharply detect a significant decline and misrepresentation for this great art in many Arabic buildings that uses Islamic patterns in a shallow process designing the facade without taking into consideration the artistic nor functional standards. The paper is aiming to highlight the modern concepts of Islamic art that have been affected by modern day technology, as they succeed in inserting both the third dimension (height) and the fourth dimension (time) in the formation of Islamic patterns to produce spectacular dynamic facades. To achieve this objective, the paper approaches a detailed methodological analysis to one of the widely known global buildings demonstrating the main design concept influenced by Islamic artistic patterns which not only gave the building a spectacular design and appearance, but also have had a senior role in the environmental interior cooling system via modern technology. It also shows the integration method between Islamic patterns and modern technology. Concluding, the paper clears out the importance of looking back to our generous architectural heritage which elements and concepts can be used in contemporary architecture, taking advantage of modern technologies.

Al-Ukhaidir Fortressis one of the existed landmarks in Iraq. It is situated in Karbala governorate, 135km south of Baghdad, 50 Km south of Karbala. It is one of the distinctive defensive forts due to its unique manifestation in Arab Islamic architecture, mainly in the middle east architecture. Dated back to the Abbasid era, many studies focused on this complex, some of which suggest that it was erected during the early Abbasid era (132-656AH), during the reign of Abu Ja'far Abdallah (136-158AH). The most significant manifestation is the thick walls and towers distributed along the walls and the longitudinal openings above the main entrance, which are used to pour hot liquids on the attacker in the event of the attack. The study of the Fortress is of great importance due to its defensive nature in addition to the fact that it represents an integral architectural unit where in many elements are represented. Those are considered as physical evidence on the date of these elements in the Arab Islamic architecture in Iraq, including the pointed arch, the dome, the buttresses, the value in addition to other decorative elements that emerged in many parts of the fortress. All combined constituted key materials to follow up on emergence of the architectural elements during the Abbasid era in Iraq. The fortress maintain all of its parts, including the main hall, houses, mosque and other unites annexed to. This study focuses on many facts and the importance of the fortress . those have positively contributed to adding additional attention to the fortress in addition to its location which constitute great importance from historical and geographical prospective as a center for the passing caravans. Set of pictures and blueprints will be included in this study تعد المباني الدفاعية عن العمائر التي ساهمت في الحفاظ على امن المدن العربية الاسلامية خلال العصور المنصرمة، فضلا عن حفاظها على الطرق التجارية والحيوية. وحصن الاخيضر من اقدم المباني الماثلة في العراق، ويحتفظ بعناصره الدفاعية کالابراج والمزاغل والمداخل المحصنة فضلا عن العناصر العمارية کالعقود والاکتاف والعتبة وعناصر اخرى. ان موقع الحصن في البادية الغربية من العراق اکسبه الصفة الدفاعية ومن خلال الدراسات المستفيضة حول الحصن حدد الباحثون تاريخ بناء الحصن الى النصف الثاني من العصر العباسي

The Mamluk era is considered as the golden age of islamic architecture , during this period , Azbek al - Yusufi Madrasa was constructed in 1495AD - 900 Hijri , which is located now in Azbek St. branched from Al - Khudairi St. in Sayeda Zeinab district in Cairo. The building is a mosque, school, shelter and tomb , it was built by the order of the Mamluk prince Azbek al - Yusufi, it was built on the system of orthogonal planning, The Madrasa consists of a courtyard surrounded by four Iwans, it contains various building materials such as limestone which used for constructing the walls and other architectural elements in addition to mortars that used in constructing and marble that employed in columns and flooring as well as engraved colored timbers. The study covers the present status and the deterioration aspects by taking samples from constructing materials and salts , analyzing and examination of it by using X-Ray diffraction (XRD) analysis, polarizing Microscope and Scanning Electronic Microscope with EDX unit following this is the measurement of the mechanical, chemical and physical properties of the lime stone which is the main element in the mosque building in order to determine the constituents and types of building materials with defining the causes of damage of the building for the purpose of operating restoration, conservation and treatment of the Madrasa. یعتبر العصر المملوکى العصر الذهبى للعمارة الاسلامیة فى مصر، وقد شهد عصر الممالیک الجراکسة أقامة العدید من المنشآت المتنوعة، ومن أهم تلک المنشآت مدرسة ومسجد الأمیر أزبک الیوسیفى، الذى یقع بشارع أزبک المتفرع من شارع الخضیرى بحى السیدة زینب بالقاهرة . انشأت المدرسة سنة 900 هجریة – 1495 میلادیة، والمبنى عبارة عن مسجد ومدرسة وکتاب وسبیل وضریح ، أمر ببناءه الأمیر أزبک الیوسیفى وکان من کبار أمراء الممالیک الجراکسة ، وأنشأت هذه المدرسة على نظام المدارس الاسلامیة فى العصر المملوکی ذات التخطیط المتعامد، تتکون المدرسة من صحن مسقوف یتوسطة شخشیخة تحیط بة أربعة أیوانات، وتحتوی المدرسة علی مواد بناء متعدده تشمل الاحجار الجیریة التی استخدمت کماده بناء للجدران والعناصر المعماریه المختلفه بالاضافه الی المونات المستخدمه فى البناء والرخام المستخدم فى الاعمده وتکسیه الارضیات ، والاخشاب المحفوره والملونه، وتمت الدراسة للوضع الراهن ومظاهر التلف من خلال أخذ عینات من مواد البناء والاملاح وتحلیلها وفحصها باستخدام حیود الاشعة السینیة XRDوالمیکروسکوب المستقطبPolarizing Microscope) ) والمیکروسکوب الالیکترونى الماسح SEM والمزود بوحدة EDX ، وقیاس الخواص الفیزیائیة والمیکانیکیة للحجر الجیرى المادة الاساسیة فى بناء المسجد ، وذلک للتعرف على مکونات مواد البناء وأنواعها وتفسیر وتحلیل مظاهر التلف الموجودة بالآثر وتحدید العوامل المؤدیة الیها، تمهیدا لاجراء عملیات الترمیم والعلاج والصیانة للمدرسة

يعتبر قصر الأمير عمرو إبراهيم بالزمالک من أروع القصور التي ترجع للربع الأول من القرن العشرين، والأمير عمرو إبراهيم هو واحد من أبرز أحفاد محمد علي باشا، وکان له اهتمام کبير بالعمارة والفنون الإسلامية؛ لذا جاء قصره على الطراز الإسلامي المستحدث على الطابع المملوکي وبه تأثيرات مغربية وأندلسية کثيرة، واشتمل القصر على العديد من مفردات وعناصر العمارة الإسلامية من أشکال المقرنصات والعقود والقباب والنوافذ وزخارف الأرابيسک والأطباق النجمية وبلاطات القيشاني، والکتابات العربية التي استخدمت بکثرة على جدران القصر من الداخل والخارج.وقد مر القصر بمراحل تاريخية مختلفة الإ أن تم تحويله متحفا للخزف الإسلامي، ويهدف هذا البحث لدراسة القصر في ضوء وثيقة جديدة تنشر لأول مرة، وهي وثيقة بيع وتثمين للقصر حيث عرض الأمير عمرو هذا القصر للبيع وکان المشتري له دائرة عمه الأمير أحمد سيف الدين، وتتناول الدراسة إشکالية تاريخ إنشاء القصر وسبب اختيار حي الزمالک الارستقراطي موقعا لإنشاء القصر وانعکاس ذلک على طراز القصر وأثر المجاورة المکانية على شکل القصر وتخطيطه ، وأخيرا وصف وتحليل للطراز المعماري والفني للقصر والمميزات المعمارية والفنية له. palace of Prince Amr Ibrahim in Zamalek is considered one of the finest palaces of the beginning of the twentieth century. Prince Amr Ibrahim is one of the most prominent descendants of Mohamed Ali Pasha. He had a great interest in Islamic architecture and art so; His palace came in the Neo-Islamic style with many Moroccan and Andalusian influences. The palace has undergone various historical stages, and finally it has been converted into a museum of Islamic ceramics. This research aims to study this palace in the light of a new document published for the first time. The study deals with an analysis of the architectural style of the palace and its architectural and artistic features.

Islamic architecture is one of the most important features in the Islamic culture as it is the discipline that manifests that heritage in tangible form. It should be, therefore, one of our main concerns as professionals working in the field to bring the sparkle of this unique style back to the contemporary scene. One of the most significant art approaches that commonly integrate with famous architectural styles is mural painting/design. However, Islamic architecture does not seem to embrace murals as one of its significant features. The Muslim architect rather used the value of Islamic decorative patterns and motives to decorate the surfaces and facades of his buildings. The author argues that Islamic art including Islamic patterns and Arabic calligraphy has significant visual potentials that merit further implementations in modern Islamic architecture particularly in developing contemporary Islamic murals. This paper will not, however, argue for an approach based entirely on models from the past. Instead, it addresses the potential that contemporary mural paintings/ designs might add to Islamic traditions; by using both digital technology and contemporary art styles to perform a contemporary Islamic architectural features. For although there is little evidence to suggest that murals have been a significant feature in the Islamic architecture in the past this paper concludes that production of contemporary murals will be important for establishing a flourishing contemporary Islamic architecture.

The Great mosque of Damascus is an iconic masterpiece of Islamic architecture of the Umayyad period. Greek, Byzantine and Persian cultures influenced and promoted the development of early Islamic art and architecture displayed in all aspects of this mosque.This paper will highlight the strong influence of pre-Islamic cultures and societies which distinguish the Great mosque of Damascus from other early Islamic buildings.This paper widens the scope of knowledge of the Great Mosque of Damascus by showing both similarity and the strength of influence of the pre-Islamic era, not limited to the inherited architecture, but mainly in the significant artistic features, showing the creativity of the early Muslim designer in planning and decorating early Islamic buildings.Moreover, the Great mosque of Damascus is considered one of the oldest and most admired mosques in early Islamic architecture. It is also one of the significant buildings that has great mosaic mural panels on the facades and interior walls, sculptures on column capitals and marvelous patterns carved in wood, stucco and marble work, that are distinctive features of this unique mosque. The choice of materials, the technique, colors scheme, and stories that were chosen to be brought vividly to life on its murals, are all witness to its greatness.In this regard, the research delves into the details of the building’s similarities and differences that trace it to its historical roots, which seldom are found or have been repeated in any of the holy Muslim places.

Islamic architecture present a various useful details and elements through an aesthetic vision providing a properfunction and merges in homogeneity with the surrounded built environment.Al Mashrabeyia (In Arabic) where is drinking water jars are kept, or Al Mashrafeyia (in Arabic) which it’s functionsimulating the terrace, is a witness of the architect’s creativity to create a semi transparent wall gives vision from insideto outside the space in parallel to keeping an inner proper privacy.Al Sehiemy house at Mamlouki Cairo includes a perfect study models of geometrical treatments used to shape thetransparent walls.

امدنا تاريخ الحضارة الاسلامية بالعديد من المنشآت الدينية. والقاهرة تحتل مرکزا مرموقا في تاريخ هذه الحضارة. فهي تزدحم بالآثار الاسلامية والمساجد والجوامع ابتدءا من العصر الايوبي ثم الفاطمي ثم المملوکي ثم العثماني واسرة محمد على. فمآذن وقباب المساجد التي تزينها محفورات الأرابيسک والتي نحتت بدقة بالغة من الداخل والخارج تصعد في سماءها. ويحتوي المسجد بالداخل على اعمال الزخرفة والمشربية الخشبية والجص والزجاج المعشق والفسيفساء الرخامية وکلها تزين هذه المساجد (کتحفة أثرية فنية). والخامات المستخدمة في هذه الاعمال الفنية في العمارة الاسلامية زائلة او فانية بعوامل الزمن والتعرية. لذا يلزمها الکثير من اعمال الترميم والمعالجة. اضف إلى ذلک اهتمام الدولة بترميم وتوسعه وتطوير هذه المساجد. فإذا لم يحقق بلورة وهدف علم الترميم والمحافظة على التراث الانساني حتى نسعد البشرية بتراثها وتتفاخر الاجيال بعظمة الاجداد ودورهم الخلاق في عمل هذا التراث المعماري القائم. لتم طمس هذه الأعمال العظيمة من القاهرة وخرجت من المنظمات العالمية للحفاظ على التراث. ولذلک تم تحديد عدة اتجاهات للتجديد والتوسعة على أسس علمية سليمة بحلول الترميم التکنولوجية الفنية المتعارف عليها طبقا للقواعد والمدارس العالمية التي تتناسب وهذه العمارة واستنباط حلول تکنولوجية وأساليب جديدة للبناء والتوسعات المطلوب اضافتها على هذا التراث الانساني مما تتفق وهذا البعد الفني الأثري حتى لا نخرج بإضافة قد تشوه المسجد الاثري القائم ولذلک کان هدف البحث هو تحديد اتجاهين: الاول في الترميم القائم على اسس معروفة من تأصيل وتاريخ وتحليل علمي وترميم وحفظ. والثاني هو ابتکار اسلوب للتوسعات والتجديد يتناسب مع فکر وتصميم وخامات المسجد الأثري القديم وقد تم تطبيق اسلوب البحث في مسجد السيدة رقية والسيدة زينب ومسجد سيدي على زين العابدين رضي الله عنهم اجمعين. The Islamic Civilization History has provided us several religious buildings. That, Cairo is occupying an outstanding position in the history of the said Civilization. This because Cairo is teemed with the Islamic monuments and mosques beginning from the Ayoubi, Fatimid, Mamluki, Ottomans then Muhammad Ali's Dynasty eras. The mosques' domes were decorated with the arabesque relief; such domes could be carved precisely internally and externally in a way appearing in their heights. Also the internal contents of the mosque concluded decoration works, oriels, gypsum, dovetailed glass and marble mosaics. All of them are decorating such mosques (as artistic monumental masterworks). Also the used materials of such artistic works in the Islamic architecture could be terminated or eliminated according to the time and erosion. So they need for restoration and treating processes. In addition to the government's concerning to restore, expand and developing such mosques. That, if couldn't realize the goal of the restoration science or to conserve the humanistic patrimony, to joy people with their patrimony and the glory of the generations with their grandparents and their creative role in such existed architectural work, naturally such great works shall be eliminated from Cairo or it shall be deleted from the International Organization of Patrimony's Conservation. So, it could determine several trends for renewing and expanding based on correct scientific principals through the offered solutions of the known technologies according to the International rules and academies that fitting with the said architecture, and then extrapolating technological solutions and new styles for the building and expanding that are required to be added to such humanistic patrimony in away fits with the monumental artistic dimension, and also to not conclude with a result from such addition may causing deformation in the existed monumental mosque. For the said-above reasons, the research's goal has been concerned in two trends: First Trend: In the restoration that basically established on known principals of the originating, history, scientific analysis, restoration and conservation. Second Trend: To innovate expanding and renewing styles in away fits with the thought, design and materials of the ancient monumental mosque. Where it could apply the research's style in: El Sayeda Rokayia Mosque – El Sayeda Zeinab Mosque and Sidi Zain Al Abedeen Ebn Ali Mosque.

Numbers have long been seen as expressions of cosmic order, possibly deriving from ancient Babylonian observation of regular cosmic events, such as night and day, the phases of the moon and cycles of the year .Belief architecture Filled with symbolism for the reason of its indirect impact on the spiritual atmosphere of this type of buildings. Symbolism can be found in which symbolic colors, symbolic shapes, number symbolism and other symbolic tools that emphasize on the spatial experience of these buildings. The research deals with number symbolism in religious buildings in Egypt and their meaning. This study extends along three periods of Egyptian architecture; that representAncient Egyptian Architecture, Coptic Architecture and Islamic Architecture in Egypt.

Human house achieves various human needs ( natural, spiritual , social , cultural and economic ) and the Islamic religion respect human aspects , reflecting on the achievement of the Islamic architecture of human needs so it did not deal with the house as a machine but as the achievement of occupants rest besides beauty . The researches that study architecture in Egypt in the era of globalization has concluded the necessity of attention to architectural heritage because it is the key to maintaining identity in the face of globalization , and the need to search for design values in the Architectural Heritage Searching for values in the Architectural Heritage is not by re-drawing the same visual architectural image , so the research will analyze the human needs achieved by housing in the Islamic period in Egypt and how to achieve them in the home of the third millennium .

Many studies and researches have been performed in the field of Islamic architecture, but it has been noticed that human values in this field of studies have not get much concern. This means that there is a need to review Islamic architecture in light of cultural and environmental features not to enrich controversial debate between originality and modernity, but to throw light on human values which are included in the architectural works of Islamic Architecture that has been spread in all over the whole world. This paper aims to study the human values that have been attained through Islamic Architecture according to Islamic teachings from the source of the Islamic law " Sharia " represented in the Holy Quran and Sauna which accomplished happiness and comfort for mankind everywhere. The paper consists of three parts; the first part aims to identify the concept of human values and its role in the field of architecture and construction, through the second part it's possible to recognize the sources of architectural thinking in Islam, and the third part presents an analysis of human values in Islamic architecture. The search comes to approve that Islamic architecture attained human values from the pacific ocean eastward to the Atlantic ocean westward, and from Andalusia and Turkey northward to middle and South Africa southward through the last fourteen centuries

The study subject “The mausoleums in Alexandria during the Islamic age” is regarded of great importance as it is spotlighting the Islamic architecture in Alexandria especially the religious architecture which is represented in mosques in particular. They are not ordinary mosques but they belong to “Awliaa Allah”. These mausoleums were made as assort of appreciation and glorification to the owners of these mausoleum in recognition of their roles in serving Islam and Muslims through teaching many things about the religion. These Islamic characters influenced the Islamic history in general and the history of Alexandria in particular as Alexandria was regarded as a center of attraction for the Muslim scientists from all over the Arabian and Islamic countries and especially Morocco. In respect of the cultural and civilizational importance of Alexandria throughout the ages, I have chosen the subject of my study “The mausoleums in Alexandria during the Islamic age starting from the fatimide age to the ottoman age”. It became clear to me through my studying to the subject that Alexandria contains only mausoleums and it doesn’t have any “Mashahid belong to A Al Beit” “the descendants of our prophet”. This study contains the most important and famous mosques in Alexandria according to the historical periods to which these mausoleums and mosques belong to Alexandria was the first city in Egypt ever since it was established by Alexander until it was conquered by the Arabs. It is characterized with its magnificent planning and the important geographical and strategically location. All these advantages were enough for Alexandria to be chosen as the second capital for Islamic .Egypt. Muslims have built many big mosque in Alexandria, which were taking as centers for the political and scientific meetings. Six mosques were built in the first century of Al Hijra: Soliman mosque, Al Khedr mosque, Zi Al Kaerain mosque, Amro Ibn Al Usse mosque and Al Manarah mosque.

تعتبر الدعوة الي تأصيل القيم المعمارية والعناصر الأصيلة في العمارة, دعوة لحماية الذاتية والقومية في الحضارات المختلفة من التزوير والتزيف , ونحن بصدد التأکيد علي حماية العمارة الإسلامية وعناصرها الفنية من عوامل التشويه والتزيف والجهل بأهميتها وخصائصه المتوارثة عبر الأجيال . وتعتبر عملية تأصيل النمط التصميمي للعناصر المعمارية الإسلامية هي جزء لا يتجزأ من الدعوة إلي إستمرارية الحفظ علي التراث وتأکيدا لمکانته الحضارية الراقية . من خلال المراحل المختلفة التي عاصرت هذه الحضارات. والعمارة الإسلامية ليست مقتصرة علي شکل او طراز معين , وانما هي المضمون او الطابع الذي تؤثر فيه القيم الأصلية وبذلک يکون هدفنا لإحياء التراث بفکر عصري متطور وإعادة التوازن النفسي للإنسان المعاصر ليحقق غايته وهدفه من الحياة بالقيم المعمارية التي تعينه علي ذلک. وقد کان الفن الإسلامي بطبيعته فنا بيئياحياتيا يلعب الجمال فيه دورا بارزا أعتمد على الزخرفة بالدرجة الأولي ويتجلي الطابع الزخرفي بشکل واضح في استخدام الفنانين شتي أنواع الزخارف في تزيين منتجاتهم الفنية مستلهمة من الطبيعة. ومستفيدا من عناصرها , ومحاکاتها بأسلوب تجريدي لتحقيق التطور التصميمي من زخرفة العناصر المعمارية الأساسية والتکميلية التي تؤکد علي الطراز الإسلامي . فروض البحث: تتمثل فروض البحث في إمکانية تحليل العناصر الزخرفية الإسلامية الأثرية الي منبعها الطبيعي وايجاد بدائل تصميمية لا نهائية يبتکرها المصمم برؤية حديثة في الواجهات المعمارية الأسلامية والفتحات الزجاجية . انه يمکن الإستفادة من المبادئ والخصائص و الأساليب التصميمية التراثية الإسلامية وصياغتها في الواجهات المعمارية والفتحات الزجاجية الإسلامية بفکر تکنولوجي معاصر. هدف البحث: يهدف البحث إلي وضع إطار منهجي تحليلي للعناصر الزخرفية الإسلامية الأثرية يحقق لغة تصميمية معاصرة للعمارة الإسلامية تحوي بدائل متنوعة في تصميم زجاج الواجهات المعمارية الإسلامية . التوصل إلي تحديد أشکال الإستلهام من الطبيعة وتجريدها للعناصر الزخرفية الأثرية والإستفادة منه في تصميم زجاج العمارة الإسلامية . Abstract: The invitation to originate the architectural value and the original elements in architecture considers as an invitation for protect the subjectivity and nationality in the different civilizations against forgery and counterfeiting. We're concerning on protecting the Islamic architecture and its artistic elements against deformation and forgery factors and the ignorance of its importance and the inherited features through generations. The process of originating the designing pattern of the Islamic architectural elements considers as an integral part of the invitation to the continuation of patrimony's maintaining and as a confirmation of its sublime civilization place through the different stages that could be coeval with such civilizations. Islamic architecture doesn't concern on a certain form or style, but it is the content or style that affected by the original values, and then, our goal will be to recreate patrimony through a developed modern thought and return the psychological balance of the contemporary man till achieving its aim and goal in life with the helpful architectural values to do so. Islamic art in its nature was a life, environmental art, beauty plays a distinct rile mainly depended on decoration, as the decorative style is clearly revealed in the using of artists to several types of decoration to decorate their artistic products that were inspired from nature, using its nature and imitate it through an abstractive way to realize the designing development of the basic and supplementary architectural elements decoration that confirming the Islamic style. Assumptions: Research's assumptions are representing in the possibility of analyzing the monumental Islamic decorative elements to their natural source and then to find endless designing alternatives to be created by the designer with a modern vision for the Islamic architectural facades and glass opens. It may use the Islamic patrimonial designing principals, features and characteristics and forming them in the Islamic architectural facades and glass opens through a contemporary technological thought. Goal: Research aims to put an analytical methodological frame to the monumental Islamic decorative elements realizing a contemporary designing language contain various alternatives in the Islamic architectural facades glass design. To reach the determination of the inspiration forms from nature, abstracting them to the monumental decorative elements and to use it in the Islamic architectural glass design.