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Minimalism is one post modern style movement which emerged in the 50s of the twentieth century, but it was rapidly growing in the years 60s, 70s. Minimalism is defined as the concept of minimizing distractions from what's truly valuable or essential . On the same grounds, works of minimalist offers a direct view at and raises questions about the true nature of the subject or object inviting the viewer to consider it for it for the real shape, a thought, a movement reminding us to focus on what's really important .The Architecture of Minimalism is characterized by an economy with materials, focusing on building quality with considerations for 'essences' as light, form, detail of material, texture, space and scale, place and human conditions . The research of this paper is mainly into the basis of designing a Minimalistic mosque in India while analysing the parameters for the design from the the Matching characteristics of islamic architecture (i.e) in specific to a mosque and the Minimalism . Therefore, the paper is about the mosque architecture and minimalism and of their underlying principles, matching characteristics and design goals [ABSTRACT FROM AUTHOR]

The Minarets are a distinctive architectural feature of Islamic Mosques. The Minarets have become an essential and integral part of the mosque in the Indian sub-continent as like anywhere in the world. The Minarets evolved in Islamic Architecture at very early times. Although it was not an essential part of the mosque during the lifetime of the Prophet Muhammad (PBUH) and even for some time after the period after him, There are, however, many conflicting views as to exactly where, when and by whom were the first minarets built. The minarets were constructed for monumental purposes but became symbolic and became the permanent features of the mosque buildings. These minarets are being built in varied geographical and cultural environments. The Muslim architects used forms that have been acclimatized in their traditional cultures. The architects did not invent new forms but preferred to refine the existing ones with the highest proportion and integrity to the main building. Therefore, they had gone through a transition state in adapting the minarets form, keeping their cultural richness and transforming them into a religious identity most suited to the Islamic buildings. This paper reviews the mosque architecture in general, the various functional aspects of minarets, its evolution in history, and the forms that the architects in India had used to determine their roots and the process of transformation by which it had been recognized as a vital element in the Islamic buildings, especially the mosques. [ABSTRACT FROM AUTHOR]

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This article examines the architectural form and potential functions of two royal buildings: the Sher Mandal and the Guldasta pavilion. An octagonal tower located in the Purana Qilʿa in Delhi, the Sher Mandal was in all likelihood the library (kitāb-khāna) built by the Mughal emperor Humayun (r. 1530–56). Erected during the reign of the Safavid ruler Shah ʿAbbas I (r. 1587–1629), the now-vanished Guldasta pavilion was located south of the palace complex in Isfahan and can be studied through drawings and photographs. A close examination of the formal structure of the two buildings reveals that they belong to a distinct type of polygonal pavilion that first emerged in the late fifteenth century in the works of architecture sponsored by the Timurid dynasty (c. 1370–1405). Moreover, this comparative study opens up new venues for investigating the physical setting of the royal kitāb-khāna in Mughal and Safavid contexts. [ABSTRACT FROM AUTHOR]

The rich and versatile architecture of ancient India has always been the center of focus for the scholarly and non-scholarly world for its distinctive style, masonry, artistic features, high quality construction and the variety of cultures and periods covering Prehistoric to historic periods i.e. Hindu, Buddhist, Jain, Muslim, Sikh and colonial period. The current paper deals with a monument from Dogra period, rich in its architecture and focus of attention because of its picturesque beauty and location at the junction of two legendary rivers i.e. Jhelum (Vitasta) and Neelum (Kishan Ganga) in Muzaffarabad, the capital city of Azad Jammu & Kashmir. The said monument is a Baradari (rest houses of rulers), erected by Maharaja Ranbir Singh, the ruler of Dogra Raj. The architecture of Baradari is so individual and unique in its style which has been never seen before in any monument of its kind involving a range of artistic features highlighting its beauty with its presence along the both banks of river Jhelum. [ABSTRACT FROM AUTHOR]

The article focuses on the Deobandi approach to congregation and management of mosques in colonial north India. Topics include the approaches and methodologies supporting the study of orthodox Islamic practice and thought in the country, political and social ordering under Muslim sovereigns and Islamic legal systems, and the restrictions to the rights of mosque management to expand the mosque due to limiting neighbourhood religious practice to the neighbourhood.

The essay describes the Islamic design of the Mughal-period Baby Taj Majal or Tomb of Iʼtimā-ud-Daulah located in Agra, India based on crystallographic groups or discrete plane symmetry group in which a pattern is repeated infinitely in all directions. The mausoleum's features include inlaid precious stones, verses of the Quran inscribed on the outer walls, and honeycomb-like screens made of marble called jālĨ which allows for airflow.

The article discusses the significance of the symbol of purna-kalasa and it's cross-cultural acceptance. Particular focus is given to the symbol's philosophical, religious and cultural, and artistic value. Other topics addressed include use of the symbol in India's temple architecture, in Islamic architecture, and in monuments of the Sultanate period.

The mosque constitutes one of the most highly developed forms of religious architecture. With the rapid expansion of the Muslim community through conquests as well as missionary activities, it became necessary to set aside an enclosed area in cities or large towns for the purpose of established communal worship. Mosque architecture in the Muslim period exposes clearly its sacred identity, even it is continuously remarked, but in secular architecture, the ideas are not spiritually motivated in a cosmic sense. Definitely a structural idea and use of materials as well as its functional and aesthetic use play a role in determining what is expressed by it. The development of understanding of functional and aesthetic use of materials and technique with effective manner is depending on assimilated technologies. Integrated process of standard materials, skilled labor, innovative idea and socioeconomic as well as geographical factors may regard to constructing any magnificent architecture. The present study is an attempt to analyse and develop the structure, structural decoration and use of materials and design of the mosques during the Muslim period in Bengal. [ABSTRACT FROM AUTHOR]

This article examines various political images of Jama Masjid of Delhi to find out the ways in which historic buildings are transformed into monuments of various kinds. More specifically, it studies a particular event of 1987 when Jama Masjid, a functional Muslim religious place of worship, was closed by its own Imam. The paper makes a broad argument that the afterlives of historical objects produce various kinds of monumentalisation. In the case of postcolonial Muslim politics, especially in north India, the commemorative capacities of historic mosques are politically evoked, not merely by stressing their religious significance as religious places of worship but also by highlighting them as a Muslim contribution to the making and remaking of the official postcolonial idea of 'Indian heritage'. [ABSTRACT FROM AUTHOR]

Since the sack of Somnath by Maḥmūd of Ghazna in 1025–26, Somnath has been a byword for religious orthodoxy, intolerance and conflict between Muslims and Hindus. Yet looking further than Maḥmūd's greed for the temple's gold and later the Delhi sultans' appetite for territory, Somnath and most other towns of Saurashtra had long-established settlements of Muslims engaged in international maritime trade. The settlers, while adhering to their own values, respected their hosts and their traditions and enjoyed the support of the local rajas. It is only in recent years that Hindu nationalist parties have revived the story of Maḥmūd to evoke resentment against the era of Muslim domination, with the aim of inducing communal tensions and gaining political power. The inscriptions and many mosques and Muslim shrines in this Hindu holy city and its vicinity bear witness to the long history of harmonious co-existence between Hindus and Muslims. This paper explores the Muslim culture of Somnath by studying its major mosques. Through an analytic exploration of the typology of the mosques of Saurashtra, the paper demonstrates that while the old centres of power in Gujarat lay outside Saurashtra it is in Somnath and its neighbouring towns that numerous mosques dating from prior to the sultanate of Gujarat still stand. These monuments help illuminate our understanding of early Muslim architecture in Gujarat and its aesthetic evolution from the time of the peaceful maritime settlements to the establishment of the Gujarat Sultanate. [ABSTRACT FROM PUBLISHER]

The article presents an examination of the Lattan Masjid in Bengal, India. Believed to have been built around 1475, during the Husain Shahi period, the article explores why the mosque holds an important place in the history of Muslim architecture in Bengal. It discusses the appearance of the mosque and notes that it was once decorated with glazed bricks, but only traces of this decoration remain. It examines various architectural details of the mosque including the external walls, the cornice, the corner towers, the arched doorways and ornamental panels on the exterior walls. The mosque's interior decoration is also examined.

The article discusses the growing evidence of the ability of Indian culture to assimilate diverse influences even in modern India where cultural strands from Hindu, Islamic and British cycles continue to emerge in harmony. The influence of Maratha temple architecture by the disparate traditions of Hindu and Islamic architectures is highlighted. The significant contribution of brick and plaster temples of Marathas to the mainstream of temple architecture in the country is also tackled.

The article offers information on the architectural implications of the Rudra-Mahalaya mosque of Siddhpur, Gujarat in India. It states that the mosque was dedicated to Shiva. Since its consecration during the mid-12th century, the structure has also undergone much more than the effects of the passage of time. Relative to this, the complex was destroyed during the first quarter of the 15th century by the forces of Sultan Ahmad Shah I of the Muzaffarid dynasty. Moreover, due to the references to both Sanskrit and Persian histories from Gujarat, the complex is essential to both Indic as well as Islamic scholarship.

Fashion adopts numerous creative ideas and the designers source them. Architecture is also not left out from the eye of designers. Fashion designers used to take their inspiration from architectural buildings normally to create new clothing silhouettes. But what is important to understand here is the nature of relationship between these two disciplines which made them to do so. Keeping this fact in mind, researcher tried to find the connection between 'Fashion' and 'Architecture,' which can serve as fashion element for designers. Clothing Silhouette and motif were the two criteria on which the relationship was investigated. Indian Mughal architectural monuments were selected, since Mughals were considered as the most influential rulers on Indian sub-continent, having unique heritage in terms of religion, arts, music and other ornamental techniques which are in vogue even in the modern era. The outcomes show that similar kind of motifs was used to ornament both textiles as well as walls of architectural monuments at same time frame. Clothing silhouettes of that time were also inspired from the outer shape of the monument. Further, while investigating, a functional aspect—one of the common causes of relationship in terms of comfort in both the disciplines was also found. [ABSTRACT FROM AUTHOR]

The article discusses the 16th workshop on new theories featuring Dr. Mahdi Khajeh piri as the lecturer. Focus was given to Indo-Iranian relations and how both cultures influenced one another. Topics mentioned include Persian architecture in India such as the Persian Islamic tomb Shah Yusuf Gardizi in North India, the Quwwat-ul-Islam Mosque in Delhi, Indian, and Mughal architecture.