Sufism And Influence On Architecture

Religion has played a huge role in the history of the world of architecture. We can get a deeper look in the minds and attitudes of people when we look at their beliefs – specifically their religion. But even though religion played a huge role in the approach to architecture, the pursuit of beauty and power can also explain to us the approaches and the outlooks of those who built or designed buildings from the ancient world.

By the 6th century a Germanic tribe called the Visigoths, converts to Arian Christianity, had established themselves as the aristocratic elite. The Christians built many monumental basilica-plan churches. The Santa Maria de Quintanilla de las Vinas, Burgos, Spain and San Juan de Banos de Cerrato are two such churches that still remain today. In the beginning of the 8th century Islamic Muslims conquered Spain and ended Visigothic rule. They constructed militaristic and religious architecture including castles, watchtowers, rock castes, the Great Mosque, and the Red Palace. The remaining Christians adopted some of the Islamic styles and soon built upon a new style that ended up

Islamic craftsmanship contrasts, thusly, from such other terms as Buddhist, Christian or Hindu workmanship, for it alludes not just to expressions of the human experience delivered by or for the religion of Islam yet to human expressions of every single Islamic society. Islamic workmanship was not so much made by or for Muslims, for some Islamic craftsmanship was made by Christian, Jewish, or even Hindu craftsmen working for Muslim supporters, and some Islamic workmanship was made for non-Muslim benefactors. The term does not allude to a specific style or period, however covers an expansive domain, including human expressions delivered more than one-fifth of the globe in the conventional heartland of Islam amid the last fourteen hundred years.

The inclusion of the architectural notations were quite elaborate, offering the contributions to society due to engineering design brought about by the desire to have these beautiful places to celebrate God. They seemed to indicate that the Islamic Empire was the center of the scientific world at the time with all the noted scholars and scientists coming to join together to brainstorm. Much of it had to deal with documentation and the recording of events, but without proper counterpoint it is hard to say if it was in fact as critical as it appears.

The Safavid Empire was based in what is today Iran. This Islamic Empire was strong enough to challenge the Ottomans in the west and the Mughals in the east.

However, with the Ottomans use of gun-powdered weapons and Janissaries, the Safavids were ultimately defeated with the temporary loss of their capital. This was mainly due to the lack of technology and resources, which destroy it. In the late sixteenth century Shah Abbas the Great, restored the Safavid empire, moved the capital to Isfahan, encouraged trade with other lands and reformed the administrative and military institutions of the empire. He brought most of northwestern Iran, the Caucasus, and Mesopotamia under Safavid rule. (Bentley, Streets, & Ziegler, 2008, pg. 461).

Ever since man began building structures and settling land, art has manifested itself in our architectural creations. Whether it be to celebrate or worship a God or Gods, a grand sculpture to bury a powerful leader or remember them by, or to show a culture’s dedication to specific values, our architectural constructions have led to some of the finest art this Earth has ever seen. The Taj Mahal and Palace of Versailles are two great examples of such art. By examining each of these individually, and then comparing and contrasting them, it will become clear that no matter how different looking these buildings may be, they still serve the same purpose to the civilizations that erected them.

The Safavid Empire began in Azerbaijan. The empire continued to expand during Shah Abbas's reign but after his death, the dynasty gradually lost its vigor. At first, Shah Ismail, the founder of the Safavid dynasty, tried to convert members of the Ottoman Empire into Shiites. This resulted in massacre of the Sunni Muslims in 1508. Alarmed, the Ottomans fought back and won a major battle. However, after a few years, Ismail regained the land. Many years later, the Ottomans attacked back and forced the new shah, Abbas, to sign a treaty. It was Abbas who led the Safavids to their highest point. The political and social structure was strong. Senior positions in the bureaucracy were by merit rather than by birth. Religious tolerance was practiced. Abbas hired foreigners from neighboring countries for positions in his government to avoid religious competition. The shahs also took a direct interest in the economy, playing an active part in trade and manufacturing. The artistic excellence was

Every religion has its own approach to art and architecture. An assessment between different traditions can offer an illuminating insight into the varying religious outlooks and theologies. Architecture, as well as art, is influenced by a number of forces in society, in the environment, in the psychology of the people who produce it, and in different institutions. It is an expression of inner feelings and beliefs and so naturally is influenced by religion in many societies. Religious architecture is created to experience the sacred, to provide a place into which spiritual energies flow and reflect a sense of the divine. Some

The Ottomans affected Persian tradition in a drastic way, from war to shared treaties to calligraphy, that Ottomans today are considered a part of Persian tradition. The people of both empires were exposed to very similar cultural ideas, such as art, literature, and architecture. However, the people were negatively influenced by wars and disputes among the dynasties. Throughout the 14th and 16th centuries, the Persian and Ottoman empires became a cultural melting pot, merging their beliefs and styles, which ultimately allowed both empires to progress at a faster

The Safavid Empire created sophisticated libraire and art centers they referred to as “Ateliers”. They admired Persian art

Iranians deeply value their social and cultural traditions. The Persian revolution formed the basis through which the country evolved and foundation upon which its empires were established. The Islamic regime practiced by the country formed the basis through which the country’s sophisticated institutions were built. Shah seemed to champion for secularization and westernization (Axworthy,

This book was written by Juhani Pallasmaa with regard to ‘Polemics’, on issues that were part of the architecture discourse of the time, i.e. 1995. It is also an extending of ideas expressed in an essay entitled “Architecture of the seven senses” published in 1994.

The Hagia Sophia church and the Suleymaniye mosque are separated by a thousand years but are tied together eternally. One representing the achievement of the Christian-Byzantine empire and the other representing the ability of the Islamic-Ottoman empire and its architect Sinan. Two empires that had very little in common other than their architecture and region. In earlier history the Dome of the Rock represented the Islamic empire's attempt to rival the newly defeated Byzantine empire and its architectural achievements such as the Holy Sepulchre. As history often repeats itself, with similar political motives the Suleymaniye mosque became the Ottoman's answer to the

Ancient Egyptian architecture had a number of well known generic building types (pyramids, mortuary temples and so on). Select one building and discuss is background and architectural characteristics, relating it where necessary to other examples.