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Radon (222Rn), derived from the Uranium (238U) series and emitted from Geological Formation (soil, rock) (Qg), Fault (Qf) and Construction Material (Qm), which cannot be detected by the five senses, is an inert radioactive gas. Radon negatively affects people's health (such as lung cancer) as a result of excessive (>200 Bq/m3) accumulation in buildings. The aim of this study is to measure the radon emission concentrations of the components (Qg, Qf, Qm) that make up the Total Radon Gas Concentration (Qt) in the building (for the purpose of this study, mosque minarets) close to the fault or the possible fault in Muğla province (SW Turkey) and order their sizes. The Indoor Radon Concentration (IRC) of 841 minarets in Muğla province was measured with a portable RadonEye device (made in South Korea). At least 5 Soil Radon Concentration (SRC) measurements were made perpendicular to the fault lines near 14 minarets with a portable Markus 10 device (made in Sweden). About 10% of the 841 minarets were found to be above the European Indoor Radon Reference Value (EIRRV) (200 Bq/m3). When evaluated according to the 13 districts, it is seen that the district with the highest IRC in the 841 minarets is Marmaris (Çetibeli town, 2809 Bq/m3), and the district with the lowest is Ula (Armutçuk town, 217 Bq/m3). The highest IRC was measured inside a minaret made of volcanic rocks in the Marmaris district (Çetibeli town, 2809 Bq/m3). The lowest SRC was obtained in Datça district (Kızlan town, 5830 Bq/m3) where serpentinites outcropped, and the highest SRC was found in Bodrum district (Gürece town, 120000 Bq/m3) where volcanic rocks outcropped. It has been determined that there is a Qf>Qg>Qm relationship between the magnitudes of the factors (Qg, Qf, Qm) affecting Qt in the minarets close to the fault and possible faults. As a result, IRC measurements in all buildings where people live should be done periodically and regularly by the relevant institutions.

Existing seismic vulnerability has become a topical of actuality, concerning both new and old buildings. Several techniques have been used to allow structures to better resist seismic events. In recent years, these have been so-called intelligent materials such as shape memory alloys (SMAs) due to their superelasticity and their ease in returning to their initial state after deformation, which can reach 10%. In the present article, nickel–titanium SMA is considered in a minaret of an old church transformed into a mosque to control the seismic response in terms of displacements, stresses and accelerations. The assessment of the seismic behavior was performed based on a modal and then transient analysis with Ansys software. The main objective was to determine the effectiveness of the addition of shape memory alloys by varying their number.

Minarets, tall structures, connected or not to the mosque attract attention due to their specific architectural features. Vulnerability to seismic damage has been witnessed throughout history on tall and slender structures after earthquake ground motions. In that respect, it is of the utmost importance to investigate the dynamic characteristics and resilience of historical stone minarets. This paper aims to provide the results of an on-site dynamic investigation of a stone minaret in Mostar and deliver its seismic assessment. The minaret is part of the Tabačica mosque built at the turn of the 16th and 17th century in the City of Mostar, Bosnia and Herzegovina. The on-site investigation comprised dynamic identification of the minaret by ambient vibration testing and qualitative estimation of the masonry wall by sonic pulse velocity testing. Besides the modal analysis a time-history analysis was performed by using the Applied Element Method (AEM), considered an appropriate tool for assessing the behavior of historic masonry structures. A good match is found between the first natural frequency obtained by the on-site investigation and the modal analysis which is a solid basis for further seismic assessment of the minaret as a slender tower-like structure. The concentration of stresses is observed at the transition zones.

Minarets are slender and tall structures that are built from different types of materials. Modern materials are also starting to be used in such structures with the recent developments in material technology. The seismic vulnerability and dynamic behavior of minarets can vary, depending on the material characteristics. Within this study’s scope, thirteen different material types used in minarets in Türkiye were chosen as variables. A sample minaret model was chosen as an example with nine different heights to reveal how material characteristic change affects seismic and dynamic behavior. Information and mechanical characteristics were given for all the material types. Natural fundamental periods, displacements, and base shear forces were attained from structural analyses for each selected material. The empirical period formula for each material is proposed using the obtained periods, depending on the different minaret heights taken into consideration. At the same time, fundamental natural periods for the first ten modes and 13 different types of materials used in the study were estimated with the established Artificial Neural Network (ANN) model. The real periods from the experimental analyses were compared with the values estimated by the ANN using fewer parameters, and 99% of the results were successful. In addition, time history analyses were used to evaluate the seismic performance of the minaret (three different materials were considered). In this specific case, the acceleration record from the 2011 Van (Eastern Turkiye) earthquake (Mw = 7.2) was taken into consideration. Performance levels were determined for the minaret according to the results obtained for each material. It has been concluded that material characteristics significantly affect the dynamic and seismic behavior of the minarets.

After the conquest of the city of Constantinople, the Ottoman’s first course of action was to change its name to “Istanbul,” followed by converting the famous Church of the Hagia Sophia into a mosque, changing its name to the Turkish version of “Ayasofya.” At one time, Hagia Sophia was the leading Metropolitan Church of the Eastern Christendom, and it was built by King Justinian in 537 during the Byzantine Empire. This conversion was called the “right of the sword.” According to the Ottoman war rule, when a city is taken after strong military resistance, it was a show of power to convert its biggest church to a mosque, which was commemorated by the preacher going up the pulpit (minber) on Fridays bearing a wooden sword in their hands. After this conversion, Sultan Mehmed erected mighty buttresses against the south wall, where he also built the first of the high and slim minarets. Furthermore, the place has been highlighted with more restorations and annexation of several other institutions like the Madrasah. As a matter of fact, the place has been considered an Islamic cultural complex with a mosque at its center. The same importance has been given by adding some more institutions there during the reigns of the following sultans. For instance, Sultan Selim II the conqueror, the son of Sultan Suleyman the Magnificent, erected the two buttresses against the north and the second minaret on the north-east corner, and his son Sultan Murad III, built the other two. Sultan Murad also undertook repairs to the mosque. Sultan Mahmud I established a library and a soup kitchen (Imarethane). Today, many rare books are housed in a separate section at the famous Suleymaniye Library in Istanbul. Another interesting fact is that starting from Fatih Sultan Mehmed the Conqueror, sultans prefer to have their tombs to be buried in Istanbul. In the second half of the 16th century, the yard of the mosque was turned into a quarter for sultans’ tombs. Sultan Selim II, his son Sultan Murad III, and his grandson Sultan Mehmed III were all buried there. Dethroned Sultan Mustafa I and his nephew Sultan Ibrahim were also buried there. Apart from these sultans, some members of the Ottoman royal family, including their wives and children, were also buried there, for instance, the Walide Safiya Sultan, the mother of Sultan Ahmad I, who was the founder of the famous Sultan Ahmad Mosque and the wife of Sultan Mehmed III.

Historical structures should be carefully preserved and transferred to the next generations. Therefore, their seismic performances should be investigated in detail. In the finite element method, many parameters affect the seismic behaviour and damage distribution in the structures. One of the most significant parameters is the Soil-Structure Interaction effect. In finite element analyses, the soil medium is generally neglected, and the structures' base is restrained by fixed supports. In this study, seismic response of a historical masonry minaret is investigated by considering the Soil-Structure Interaction and Operational Modal Analysis methods. To determine the effect of Soil-Structure Interaction on structural behaviour, the fixed supports, hard and soft soil mediums at the base of the structure are modelled. The material and failure behaviours are defined with the Concrete Damage Plasticity model. Displacements, principal stresses, damage rates, and damage distribution of models are obtained with nonlinear time history analyses. According to the results, the interstory drift increases due to the decrease in the stiffness of the soil media. In addition, the fixed supports model was damaged more tensile stress damage than the other models. The least occurred in the soft soil model. It is concluded that the Soil-Structure Interaction effect significantly affects structural behaviour, especially the damage rate and distribution.

17. yüzyıl İstanbul minarelerinde, Klasik Dönem Osmanlı mimarisi özelliklerinin devam ettiği görülmektedir. 18. yüzyıla gelindiğinde, Batılı üslupların etkisiyle minarelerin form ve süsleme özelliklerinde değişimler başlamıştır. 19. yüzyıl İstanbul minarelerinin ise dönemin değişen beğeni anlayışına paralel olarak ilk bakışta fark edilebilecek yeni bir tarza büründüğü görülür. Minareler, ince ve uzun mimarisiyle oldukça zayıf bir yapıya sahiptirler. Zaman içerisinde çeşitli sebeplerle kısmen ya da tamamen yıkılan minarelerin, bazen özgün şekliyle bazen ise içinde bulunulan dönemin üslubuna göre yenilendiği görülmektedir. Bu durum minarelerin tarihlendirilmesini zorlaştırmaktadır. Bu sebeple, 19. yüzyıl minarelerinin genel özelliklerini ortaya koymayı amaçlayan bu çalışmada, sadece 19. yüzyılda inşa edilmiş camilerin minareleri ele alınmıştır. 19. yüzyıl İstanbul minarelerinin en dikkat çekici özelliklerinden biri, hünkar kasrıyla bir bütünlük içinde inşa edilmiş olmalarıdır. Kaideler uzamış, kimi zaman beden duvarı içinde eriyerek, yapı cephesinin bir parçası gibi düzenlenmiştir. Daha çok bir süsleme unsuru haline dönüşmüş olan bilezikli ve soğanvari formlu pabuçlar, 19. yüzyıla özgüdür. Minare gövdeleri uzamış ve incelmiştir. Şerefe, bu dönem minarelerinde en çok değişimin olduğu mimari elemanlardan biridir. Şerefe altlığında, 18. yüzyıldan itibaren karşımıza çıkan, iç bükey ve dış bükey silmelerden oluşan bilezikli geçişler bu dönemde de kullanılmıştır. Bununla birlikte, şerefe altlığının adeta korint başlığa benzer bir düzenlemeye sahip olduğu örnekler, 19. yüzyılda karşımıza çıkmaktadır. Bir grup örnek ise İran minarelerini hatırlatır nitelikteki galerili şerefesiyle dikkat çeker. Minarelerin petek bölümleri, gövde de olduğu gibi incelip uzamıştır. Farklı formlardaki taş külah inşası, yine bu döneme özgü bir özelliktir. Alemler, form ve süsleme özellikleri açısından Batılı üslupların etkisiyle şekillenmiştir., In the minarets of Istanbul, it is seen that the features of Classical Ottoman architecture continued in the 17th century. By the 18th century, changes began in the form and ornamentation of minarets with the influence of Western styles. It is seen that the 19th century Istanbul minarets took on a new style that could be noticed at first glance with the changing taste of the period.Minarets have a very fragile structure with their tall and slender architecture. It is seen that the minarets, which were partially or completely destroyed over time for various reasons, were renovated sometimes in their original form and sometimes according to the style of the current period. This makes it difficult to date minarets. In this study, the minarets of the 19th century Istanbul mosques will be evaluated in the context of their general characteristics. It is seen that the minarets have specific features of this century. It is thought that understanding these features will help to determine and date the original structure of the minarets.One of the most notable features of the 19th century Istanbul minarets is that they were built in unity with the Sultan’s pavilion. The pulpit is elongated, sometimes melted into the building and arranged like a part of the facade of the building. Transition segments with bracelets and onion-like forms, which have become more of an ornamental element, are unique to this period. In fact, some minarets do not have a transition segment. In these examples, the minaret rises with the body from the roof level of the building. Minaret bodies are tall and slender. Balcony is one of the architectural elements with the most changes in the minarets of this period. The use of bracelets consisting of concave-convex moldings seen in the 18th century under the balconies of minarets continues in this century as well. However, the support of the balcony with consoles is a new feature of the 19th century minarets. Some examples, such as the Emirgan Mosque, Ortaköy Mosque, Hırka-i Şerif Mosque, Dolmabahçe Mosque and Hasan Paşa Mosque minarets, which the balconies are supported by consoles, draw attention with their appearance reminiscent of Corinthian capitals. Another practice encountered in a limited number of examples in this century is the construction of gallery-type balconies with a lead-covered wooden roof. This type of balconies seen in the minarets of Küçük Mecidiye Mosque, Sadabad Mosque, Hacı Küçük Mosque and Üryanizade Mosque indicate the second half of the 19th century. Another feature of the minarets of this century is the construction of stone spire. Stone spire appears especially in minarets built in the second half of the 19th century or renovated during this period.The 19th century Istanbul minarets have a very rich repertoire in terms of ornamental features. In minarets; in addition to floral and geometric motifs, the use of motifs of ancient origin is common. Apart from this, the gothic decoration elements that we encounter in the minarets with a gallery-type balcony are remarkable.

The minarets, which have a tall and slender structure, are quite vulnerable to dynamic forces, i.e. earthquakes and winds. In mainly concrete minarets, since the bond between the concrete blocks is provided by only mortar, the damages caused by high tensile stresses may emerge. This study aims to simulate the behaviour of the concrete Selimiye minaret damaged during the Izmir (Seferihisar-Samos) earthquake on October 30, 2020. The nonlinear finite element model of the Selimiye minaret is created using the Concrete Damage Plasticity failure model. In the nonlinear time history analyses, the Izmir earthquake records obtained from the Bayrakli station, located the closest to the minaret, are used. The damages occurring in the transition segment of the minaret are verified with the finite element method. This study also aims to strengthen insufficient concrete minarets with an innovative, cost-effective, and better workability method. The proposed strengthening method is based on a Fabric Reinforced Concrete Mixture. Finite element models are strengthened from the inner surface using Fabric Reinforced Concrete Mixture composites reinforced with glass and steel fibers. As a result of the finite element analyses, it is concluded that the concrete minarets can be strengthened from the inner surface with the Steel Fabric Reinforced Concrete Mixture method in safety. In addition, with a parametric study, it has been determined that partial strengthening applications, which are more economical and aesthetic, can be more effective on structural performance than full strengthening applications.

This paper examines the postcolonial concept of “writing back to the self” in relation to two novels authored by two female Arab novelists, namely Leila Aboulela’s Minaret (2005) and Fadia Faqir’s ...

PurposeDue to the weaknesses of the traditional methods and advances in science, using currently new technologies such as building information modeling (BIM) for the restoration and revival of historical monuments is considered a novel solution. This study addresses how computer science in BIM can contribute significantly to the restoration and improvement of the cultural heritage.Design/methodology/approachThis study addresses how computer science in BIM can contribute significantly to the restoration and improvement of the cultural heritage.FindingsAlso, it assesses through this application, the capabilities of current software's in developing with the use of photogrammetry an accurate geometrical models for the minaret with its elements are linked to databases carrying information related to the minaret texture, historical identity and decoration. Finally, it shows the importance of this model to support experts in case of future restoration and conservation to the minaret.Originality/valueThe research describes the process of regenerating and documenting the motifs of the historical Choli minaret in Erbil. It explains the steps followed for full application of the historical buildings information modeling (HBIM) to this minaret.

Menara Kudus is a minaret building property of an old mosque in Kudus city, Indonesia. The shape of the minaret building is unique and different from the shape of the mosque minarets in general, both in Indonesia and in the Islamic world; The shape of the building is more similar to a Hindu / Buddhist temple building in Java. This paper aims to find answers to questions raised by some scientists about the status of the Menara Kudus building; Is it a temple building that has changed its function, or is it a mosque minaret building. How is the architectural acculturation of the Menara Kudus building? The method used was comparative descriptive to describe the Menara Kudus, the Hindu / Buddhist temples, and the minaret of the old mosque. The comparative method compares the Menara Kudus building with the temple and the mosque minaret to get similarities and differences. The result is that the Menara Kudus is thought to be a temple building that has changed its function. There has been architectural acculturation, a mixture of local and non-local elements.

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.

Bu çalışmayla; İstanbul’da fetihten cumhuriyetin ilanına kadar 1453-1923 yılları arasındaki süreçte yapılan minarelerde kaide ile gövde arasında geçişi sağlayan pabuç bölümünde kullanılan geçiş şekillerinden üçgenli geçişlerin geometrisi incelenmiş; farklı şekilde yenilenen, rekonstrüksiyonu ve restorasyonu yapılanlar tespit edilmiş, üçgenli geçişli pabuçlarda özgünlük sorunu oluşturan değişimler belirlenmiştir. Bu çalışma, daha önce sınırlı sayıda minareyle yapılan incelemelerden farklı olarak mevcut olan ve kaynaklarda fotoğrafları bulunan 1453-1923 tarihleri arasında inşa edilmiş İstanbul’daki tüm minareleri kapsayacak şekilde yapılmıştır. Minarelerin pabuç bölümü incelenmiş, tüm geçiş şekilleri ve üçgenli geçişli olanların geometrilerinin tespiti amaçlı çizimleri gerçekleştirilmiş, gruplara ayrılmış ve tablolar haline getirilmiştir. Bu tablolarda İstanbul Minareleri; cami ve mescit büyüklüklerine göre dört grup olarak ve Osmanlı Mimarisi Dönemleri içerisinde ele alınmıştır. İstanbul Minarelerinin günümüze kadar gelebilmesi; bakım, onarım ve korumanın tüm dönemlerde etkin olduğunu göstermektedir. İstanbul Minarelerinde özgünlük/değişmişlik durumu; ilk yapım tarihinden itibaren 1923 yılına kadar geçirdiği onarımlar ve 1923 yılından günümüze kadar yapılan onarım ve restorasyonlar sonucu oluşanlar olmak üzere iki farklı şekildedir. Osmanlı İmparatorluğu Dönemi’nde onarımlarda yapılan müdahaleler çoğu zaman devrinin izlerini taşıdığı için kolayca ayırt edilmekte, uzmanlara her dönemi ayrıntılı olarak görme olanağı sağlamaktadır. Cumhuriyet Dönemi’ndeyse her dönemin kendi içerisinde değerlendirilip korunması yönünde uygulamalar yerine, bazen ilk yapım dönemine döndürme eğilimi ağırlık kazanmış, böylece özgün olduğu dahi düşünülebilen yanıltıcı uygulamalar ortaya çıkmıştır. Üçgenli geçişli minare pabuçlarının, Cumhuriyet Dönemi başlangıcıyla bugünkü durumları arasındaki farklılıklar belirlenmiş, özgünlük sorunları değerlendirilmiştir., This essay examines the triangular geometry of the transitional segments of minarets, which enable the connection of the pulpit with the body shaft; especially the ones from the conquest till the republic era (1453-1923). Additionally, reconstructed and renovated transitional segment examples are pointed out and intervention issues regarding authenticity problems are determined.The content of this study, differing from the previous examinations which are done with a limited number of minarets, involves all the minarets in Istanbul, constructed between 1453 and 1923; that are still in existence and which have record photos in the archives. In the study, the pedestal part minarets are studied, survey drawings of all transitional forms, including the triangular ones are executed and these drawings are grouped and indicated on the charts drawn. On those tables, the minarets are evaluated in four groups depending on the sizes of related mosque and masjids and depending on the specific era of the Ottoman Architecture.Among the total of 658 minarets in Istanbul that are recorded, 420 minarets which were capable of being studied thanks to sufficient existing photographical data, were studied and the geometrical transitional forms were analysed then the minarets have been classified into related architectural periods. It has been found that 246 of the minarets were triangular, 59 were pyramidal, 15 were conical, 35 were onion-shaped, 52 were with mouldings and 13 were with special features. It has also been established that triangular transitional forms were used in all periods, pyramidal ones were used in all the periods except the Tulip Period, conical and bulbous ones were used in starting from the Baroque Period, moulding-cornice type ones, started in the Empire Period. 38 of the triangular transitional segments were found to have planar triangular geometry whilst 182 have simple triangle rows; both on corners and around the transition segment and 25 have diamond shaped frames around the transition segment. The survival of minarets in Istanbul until present time, indicates that the maintenance, repair and conservation had been applied efficiently at all times. The minarets of Istanbul are classified in 2 periods, in terms of authenticity and applied intervention, as before and after 1923, to the current date. The interventions that belong to the Ottoman Era, mostly have traces of its time and can easily be distinguished by the experts, enabling them to see what is being done in detail at each period. As the regular earthquakes and fires of Istanbul are well known, buildings have been repaired and/or renovated without delay. On the other hand, during the Republic Era, instead of evaluating the building according to its specific period and then deciding on the conservation approach/extent; the approach of renovating the building to the original; brand new status had been adopted at times, which make later judgements about authenticity a lot more difficult. The differences between the beginning of the Republic Period and the present situation of the triangular transitional pedestals of the minarets were determined, and the problems of authenticity were evaluated.

The high and slender historical masonry minarets are vulnerable to the static and dynamic loads. Performance analyses of minarets are implemented using three-dimensional numerical models in recent years. However, the complex and inhomogeneous nature of historical structures increases the likelihood of incorrect creation of numerical models. For that reason, it is important to know the experimental dynamic characteristics of masonry minarets to update the numerical models accordingly. However, it is very difficult and costly to conduct in-situ tests for every minaret. The present paper aims to develop a simplified fundamental frequency formula based on in-situ ambient vibration tests for historical masonry stone cylindrical minarets. Nineteen historical masonry stone cylindrical minarets are chosen for this purpose. Firstly, experimental frequencies, mode shapes and damping ratios of the selected minarets are determined and evaluated using the experimental measurements. Enhanced Frequency Domain Decomposition (EFDD) technique is used to obtain the experimental dynamic characteristics. Based on the obtained experimental natural frequencies, the correlation of the first natural frequency with various geometrical parameters of minaret is demonstrated by the regression analyses. In order to verify numerical models of the masonry stone cylindrical minarets, a simplified fundamental natural frequency formula based on the minaret geometrical dimensions is proposed using the experimental natural frequencies. In addition, coefficients for estimating the second and third frequencies are also presented. It has been observed that the proposed formula gives very consistent results with the measurement and literature data.

This study presents an investigation of the seismic performance of a historical masonry minaret which was built in the 12th century in Bayburt. The minaret was built as masonry with regional stones and handmade bricks. The most important feature of the minaret is its longitudinally conical geometry. An experimental investigation was made to obtain the mechanical properties of the regional stone used in the historical minaret. A three-dimensional Finite Element Model of the historical minaret was created in SAP2000. Three earthquake ground motions such as Erzincan, Kocaeli-Duzce, and Van-Ercis were used to investigate the seismic performance of the historical minaret. The results show that Erzincan, Kocaeli-Duzce and Van-Ercis earthquakes may cause some damages in the same zone of the minaret body since the tensile stresses occurred due to the earthquakes exceed the limit tensile stress of the masonry brick. The use of the data obtained from the experimental investigation of the Bayburt yellow stone in the analysis is important for the reliability of the results.

Cami, İslam dini için oldukça önemli bir yapıdır. Minare ise caminin önemli bir unsurudur. Her ne kadar ezan günümüzde kayıt edilip banttan yayınlansa bile, eskiden müezzin ezanı minareye çıkıp okurdu. Minare günümüzde de bu farklılığa rağmen cami inşasında ilave edilen bir mimari unsurdur. Sembolik olarak ezan ve namaz ile ilişkili olmaya devam etmektedir. Zaman içinde camilerin yıkılması gibi durumlarda ayakta kalan minareler var ise yeni cami o minareye göre uygun biçimde konumlandırılarak inşa edilir. Bazı minareler ise günümüze tek olarak gelmiştir bağlı olduğu cami yıkılmıştır. Bazı minareler ise arazi şartları, yer darlığı gibi sebeplerden dolayı inşa aşamasında camiden ayrı olarak konumlandırılmış ve ona göre inşa edilmiştir. Kiliseden camiye çevrilen yapılarda çan kulesi ya hiçbir değişiklik yapılmadan işlev değiştirmiş ya da üst kısmına petek ve külah eklenerek görünüm olarak da minareye çevrilmiştir. Bu uygulamanın sembolik bir anlamı olduğu da önemlidir. Bu çalışmada, camiden ayrı olarak konumlanmış minareler incelemeye çalışılmıştır. Anadolu dışı ve Anadolu olarak iki ana başlıkta ele alınan konu kendi içinde de alt başlıklar hâlinde incelenmiştir.

This paper is motivated by the need for studies relevant to the strength of the construction of Al-Malwiya historic minaret in Samarra. A combination of experimental tests and an empirical formula is used to present the first approach for predicting the compressive strength of the masonry of Al-Malwiya. The experimental tests are conducted by testing samples of the historic clay bricks to evaluate the compressive strength of the masonry units. A number of empirical models are investigated to choose the most compatible model since there was inability to perform tests for the ancient gypsum mortar of the minaret. The empirical formula presented by Australian standard is found to be the most suitable formula for this study because it takes into consideration multiple parameters, in addition to its applicability for the low strength mortars as the ancient gypsum mortar in the minaret. A conservative value of 4.1 MPa is adopted in present study to predict the compressive strength of the masonry of Al-Malwiya.

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.

Today, mosques have a very important place in terms of the value judgments of the society. For Muslim countries, every place where there are places of worship is considered sacred. the historical process of the mosque Prophet Muhammad Islam of this worship of households architectural form during periods of spring Seljuks, how it changed in the Ottoman Empire and the Republic of Turkey period, were investigated will have the important value in terms of societies. It has been examined how the mosques have come through in modern technological conditions. In this transition period, Hz. The details of the interiors of mosques, which have been applied and should have been transferred, have been conveyed since the spread of Islam of Muhammad until today. How the form differences between traditional and contemporary architecture change, the correct transfer of the details applied and should be applied to the interiors of the mosque in the decorative art, glass art, which is a part of the traditional decorative art, ceramic, wood, plaster, brick, lead frames, ceramic art, tile art , stonework, calligraphy, manuscripts, marbling, enamel, gilding, window details, ceiling core, carving, traditional motifs, niche, woodworking, lighting, ventilation, floor covering, carpet materials and patterns, wall covering, colors how textures and furniture come into prominence in the interior detailing of mosques, and how the congregation place, mihrab, pulpit, pulpit, fountain, mahfel (maxure), muqebire, portico, columns, dome, alem, harim, minaret, balconies, interior and exterior courtyards and this importance of reinforcements has been discussed. Examples on several mosques have been evaluated and through these mosques, what the mosque structures have meant for centuries between communities have been revealed.

As a result of studies conducted in the city of Derbent, it is established that its monumental fortification structures erected at the end of the 560s AD underwent numerous strong seismic shocks during their existence. The number and approximate ages of the strong seismic events that affected Derbent throughout its history are determined by the age of the deformed stone masonry. Five episodes of seismogenic destructions are identified. Clockwise rotations around the vertical axis along the interblock joints at the segment of the Sasanian masonry of the curtain wall and the tower of the southern wall of the citadel are noted to occur in late Sasanian and early Arab times (from the 6th century to the beginning of the 8th century). They were large in value and caused by seismic action. Numerous cases of rebuilding and relaying in the defensive walls of the city are also revealed. The building works during the Arab period, especially in the 8th century, described in written sources, were probably caused not only by the military confrontation of the Arab Caliphate and the Khazar Khaganate (the Arab–Khazar wars), which led to the damage of some segments in the defensive walls, but also by seismic activity. At the boundary of the Arab period and the rise of the Derbent Emirate (8th–11th centuries), a significant seismogenic rupture occurred in the upper part of the northern wall of the city between the citadel and the Dzharchi-Kapi Gate. The character of deformations corresponds to seismic shocks from the northwest. It is established that the repair and building works on reinforcing the defensive walls in the Sasanian citadel by later masonry (including rustication) were performed during the existence of the Derbent Emirate and in the Seljuk period. These works could be not only a consequence of destruction during the confrontation between the Derbent emirs with the city elite and the Shirvanshah state, which is described in the Tarikh al-Bab chronicle, but also as a result of the seismic destructions in the fortifications. The destruction and repair of the Juma Mosque occurred in the middle of 14th century (the 1360s). The seismic shocks, resulting in the destruction, arrived from the north. This destruction apparently caused the subsequent building activity in the Derbendi Shirvanshah period in the 15th century, especially during the reign of Khalilullah I (1417–1462), which was described in the building inscriptions and the typical features of Shirvan architecture (the Orta-Kapi Gate, Minaret Mosque). The women’s bathhouse, which was damaged by seismic oscillations propagating in submeridional direction, was repaired at the end of 18th century. The tectonic displacement of the basement blocks in the dugout of Peter the Great dates to this period as well.

On 21/7/2017 a M6.6 offshore earthquake shook the Greek island of Kos and the Turkish coastal city of Bodrum. The Gazi Hasan Pasha mosque, a 1786 structure, suffered very limited damage: the load-bearing walls have not shown cracks or extensive deformation; the minaret and few timber members at the roof and the floor suffered serious damage. Confirmation of the damage by the results of an analysis under the nearby recorded seismic loads validated both the model and the assumptions of the analysis. In the second step the seismic performance was assessed using seismic loads from the Greek National Annex to EN1998-1 and the effectiveness of strengthening measures to upgrade the monument was studied. The assessment was based on the Greek code for interventions to masonry structures (KADET) which employs performance-based criteria. The analyses show that the mosque with strengthening measures implemented after it was damaged by an earthquake in 1933, withstands the relative drifts caused by the 2017 event. The predicted damage concurs with the observed limited damage of the structure. Analysis using seismic loads from Eurocode 8 and the performance- and displacement-based criteria of the draft KADET led to the conclusion that the structure cannot withstand these loads and needs strengthening. Insertion of steel tendons at the crest of the most displaced wall attenuates but does not eliminate the damage; addition of further tendons at the level of the top of the ground story wall appears to be very effective in achieving Immediate Occupancy performance for most elements of the building.

In this study, the mosque which is located in Aciyurt village of Ulas district of Sivas province will be introduced and evaluated in terms of architecture, ormanent, material and tecnique. The Aciyurt Mosque was built in 1899-900 by the Karapapak Turks who migrated from Meskhetia and settled in the region during the 1877-1878 Ottoman-Russian war. The structure consisted of east-west oriented rectangular shaped entrance hall and a north-south oriented rectangular planned a prayer hall. The prayer hall is divided into three aisles with a central aisle by means of four wooden columns in two rows. The mosque is illuminated by three windows on the east and west sides and two windows on the south side. On the North-west corner of the tile roofed building, there is a subsequently incorporated trapezoid based, cylindrical minaret with a single balcony. The structure has been built with rough-hewn dimension stone and rubble stone filled wall technique and has a wooden ceiling. There are wooden and painted decoration on many parts of the architectural components of the building. These are the pulpit, the ceiling, the column headings, the beams and consoles carrying the royal loge, the prayer hall facing facades of ceiling beams. These ornaments included plant and leaf motifs, some tools having symbolic essence such as Zulfiqar and halberd, sacred places such as Kaaba and architectural depictions such as mosque. The hallmark of this building is the symbolic motifs such as Kaabe, Zulfikar and halberd which were carried out by painted decoration made on wood rather than its architectural design. The Zulfikar motif was also widely used in mosques in Anatolia and Meskhetia. It is important in this context that the inhabitants of Aciyurt Village migrated from Meskhetia and settled in the region. For this reason, it is necessary to consider the Zulfikar and halberd motifs in the Aciyurt Mosque as a symbol of heroism and Islam by associating it with the Meskhetia region.

The history of studying rich epigraphic heritage of the ancient Dagestan village of Khnov spans over half a century. The overwhelming majority of the village’s epigraphic monuments are written in Arabic. Our all-round study of Khnov inscriptions revealed a number of previously undocumented monuments. The aim of the paper is to present the results of studying Khnov inscriptions of the 11 th –15 th centuries. They cover various genres of epigraphy: construction, religious and didactic texts, inscriptions-epitaphs. Newly revealed Kufic inscriptions are introduced into science, dating back according to paleographic indicators to the 11 th –12 th centuries. With good reason they can be considered the most ancient monuments of Kufic writing from Khnov. The early existence of the minaret in Khnov is evidenced by the newly discovered inscription of the 14 th –15 th centuries. In addition, we propose a new reading, interpretation or alternative dating of a number of Khnov inscriptions already known to science from the 12 th –15 th centuries. Among them are a well-known inscription of 1401 about the construction of a minaret, Kufic inscriptions of epigraphic frieze of the mosque of the Western quarter, epitaphs on tombstones of the 14 th –15 th centuries. It has been established that the writing style of the Kufi с inscriptions of the frieze differs from each other, which may indicate both the different time nature of their creation and the work of different calligraphers. The inscriptions of the epigraphic strips of some gravestones were read for the first time. The proposed new dating of one of the epitaphs makes it the oldest surviving dated epitaph in Khnov (1355). The paper contains results of the prosopographic study of the whole set of Khnov inscriptions, including epigraphy, not mentioned in the study. The new data on the medieval epigraphy of the village of Khnov, presented in the paper, expand the source base for research on the history and culture of the region and can serve as the basis for future historical reconstructions.

This paper explores Leila Aboulela’s Minaret 1 in terms of its protagonist’s journey between the Muslim origin and global diaspora. For its theoretical underpinning, the paper draws on transnationa...

Orientalist buildings are designed with an architectural approach in which some building elements related to the architecture of Islamic countries are combined in a complex way. Both interiors and in the context of structural form associations, that brought up the imitation concerns, the western world has developed through the design approach improved for some of cliches of eastern architecture. These structures combine building elements in a variety of forms to create an associations as to the east, rather than ensuring the integrity in terms of plan schemes, functions and facade features. Especially the building of a mosque associations it has been produced for quite different and amazing functions, in the West. In this article, the reactions of Ottoman government about the building of Budapest Zoo Elephants House in the form of a mosque in 1912 was evaluated and it was aimed to construct the orientalist style of the building with its history and politics. With the effect of the industrial revolution and colonialism, it was concluded that the architecture of the eastern community, which is a cultural symbol related to their past, was transformed and became definable by the west within the cover of orientalist architecture produced.

Al-Hadba minaret is one of the ultimate minarets in beauty and excellence that belonged to the constructions of Zankid dynasties in Syria and upper Mesopotamia. The minaret was built during the 12th entury, it is located in the center of old Mosul city-Northern Iraq. This minaret is the most famous in the Middle East, since it has a significant curvature (banana shape) that threatens its integrity. Unfortunately, the main parts of this monument were destroyed during the last military operations in 2017. Nowadays, there are serious attempts to reconstruct the minaret. The objective of this study is to characterize the original bricks, one of the main building materials of the minaret, in an attempt to complete planning preparations for returning to Mosul its historic value. In this research, the ancient bricks were characterized under different laboratory tests including the determination of skeletal density, porosity, free water absorption, forced water absorption, water retention capacity, capillarity parameters and uniaxial compressive strength. It is expected that the information obtained from this study can be helpful in providing the important knowledge for selecting the suitable and compatible material for the future reconstruction and maintenance works.

البحث هو دراسة للمساجد الجامعة الوسيطة في عدد من المدن اللبنانية الرئيسة ومميزاتها المعمارية والفنية, وأبرز السمات المعمارية فيها وأهمها: 1- الجامع العمري الکبير في بيروت: وهو من أهم الجوامع الوسيطة في مدينة بيروت وعرف باسم جامع فتوح الإسلام. 2- الجامع العمري الکبير في صيدا: يرتفع الجامع غربي مدينة صيدا وهو يشبه القلاع بمظهره العام. 3- الجامع المنصوري الکبير في طرابلس, يقع في وسط المدينة على الضفة اليسرى لنهر قاديشا. The aim of this research is to describe the main architectural features of major Lebanese mosques and put them within the specified time frame and set a table that identifies similarities and differences among them. 1. The definition of the mosque: There is no verse in the Qur'an or Hadith of the Prophet specifying how to plan mosques, but the habit that was followed in the construction of the first Islamic mosques was the one that was later known in the planning of the mosque. The mosque is an open courtyard in the center surrounded by the halls of the four sides, and the tribal corridor is the most profound corridors and forms the sanctuary of prayer, penetrates the merit of a "mihrab" is an apse that defines the direction of the Holy Qibla in Makah as well as the presence of tribune (MINBAR) near the mihrab. Major mosques in Lebanon: 1-The Great Mosque of the age in Beirut: It is one of the most important intermediate mosques in the city of Beirut and known as the Mosque of Fatouh al Islam. 2-The Great Mosque of al-Omari in Saida: The mosque rises west of the city of Saida and looks like castles with its general appearance. 3. The Grand Mosque of Mansuri in Tripoli is located in the city center on the left bank of the Kadisha River. After studying the architects and artificial characteristics of the grand mosques in Lebanon, it will be placed within the timetable and the establishment of a comparative table that determines the similarities and differences among them.

This essay seeks to provide a theoretical discussion of the normative and juristic position with respect to building and using minarets in contemporary mosques. It provides arguments dealing with its function and purpose and the way mu'adhen should relate to it in light of current loudspeaker technology. The essay investigates relevant religious scripture and authoritative scholarly textbooks on the subject matter, in attempt to deduce the proper rulings of 'Fiqh' on basic issues pertaining to programming and designing a place for propagating adhan from the mosque. More fitting alternatives are proposed with general theoretical guidelines for architects and urban designers. The author concludes that traditional minarets are no longer needed in contemporary mosques, and that the expenses that they cost should be invested elsewhere. Loudspeaker Towers are far more practical and far less costly. The author also proposes a kiosk outside the mosque for the mu'adhen, since he argues that adhan should not be delivered from inside the mosque. These findings are expected to challenge commonly held beliefs with respect to a minaret, and the author looks forward to rigorous and scholarly discussions on the matter.

In the abundance of epigraphic monuments and their historical and cultural significance, the ancient Aghul village of Richa stands out among other mountain villages and auls of Dagestan. The aim of this paper is to present the results of the study of Arabic inscriptions found in the village of Richa. More than twenty previously unknown inscriptions in various genres of epigraphy – construction, ownership and vital records, epitaphs and religious texts – have been for the first time introduced into modern linguistics. Notable among them are the most ancient monuments of Arabic Kufic writings, paleographically dated the XI-XII centuries, which testifies to the early popularization of Islam in Richa. In addition, the authors propose a new way of reading some of the Richa inscriptions that are already known to science. The presence of Kufic inscriptions on the walls of three mosques in Richa, as well as Naskh inscriptions dated 1242 on the walls of another mosque, suggest that mosques had existed in Richa even before the Mongols came here in 1239. Researchers have revealed the oldest dated epitaph in Richa (1300–01) in which the term alim (scholar) was used for the first time in the epigraphy of Dagestan. New valuable data have been obtained on the history of construction and reconstruction of Muslim places of worship, mausoleums, sanctuaries, and public buildings. Names of many local craftsmen, carvers and calligraphers have become known. The inscriptions contain valuable information on representatives of the medieval religious elites and Sufi figures. The rich social and professional terminology used in the newly identified Richa inscriptions is also of interest: sultan, shaykh, pir, murid, alim, qadi, ustad (usta), qatib, nakir, sahib, gulam, kavha. Translations of the texts are accompanied by scientific comments.

Historical structures are important in terms of both original construction techniques and cultural heritage. Therefore, material properties, construction techniques and dynamic behaviours of these structures must be identified in order to preserve them in the future by restoration studies. This study is aimed to serve as an example for similar buildings in the region whose walls were constructed using filled brick with lime mortar and constructed using both timber and reinforced concrete slabs. In this study, the plan layout, construction techniques and the material usage of the building were investigated in detail. The mechanical and dynamic properties such as compressive stress, elastic moduli, shear stress, natural frequencies and mode shapes of the building were determined in-situ by flat-jack, shear and vibration tests. The finite element model of the structure was prepared, and the modal analysis of the structure was performed. The calibration of the model was ensured according to the vibration test results. The results obtained from this study show us that in-situ tests are extremely important for the accuracy of finite element models. It has been determined that the mechanical test data can be used with over 80% success in finite element models. Edremit Belediyesi

Mosques have a special historical character and architectural richness that surpasses other architectural works. It is not limited to performing its function as a house of worship only; rather it exceeds it, as it carries within it a record of the history of islamic civilization throughout its ages. In many Muslim-majority countries, the historical picture of mosque architecture has dominated minds. That image is reused in designing the mosque elements. The architectural elements in the mosques were transformed into symbolic elements, so the minaret and the dome became the most prominent formation elements of the mosque architecture and the visual image of the islamic city. Thus, the features of the formative legacy of the mosque’s architecture and its expressive elements are associated with fixed frameworks that they do not overlook, which are the original when designing any mosque,Which prompted the expressive formulation of the mosque to be predetermined, linked in the minds of the designer and the user in forms that may not accept change. With the emergence of modern architectural trends at the end of the eighteenth century, as a result of many social, political and economic factors, along with the emergence and development of new materials in construction, This in turn affected the architecture of mosques and changed the historical mental image and developed it at the urban, formal and technical levels. This problem, which represents a state of contradiction, led to the emergence of modern forms of the architectural vocabulary of the mosque and even their disappearance in other times. Therefore, the research focuses through its theoretical and analytical methodology to analyze theories and opinions about the symbolism and modernity of the original architectural elements in the architectural composition of the mosque without entering into its historical development. Extracting a classification of contemporary mosques according to the symbolism of their architectural elements, This is followed by an analytical study of symbolic elements in one of the contemporary mosque models, through studying the concept of symbolism in architecture and reviewing the modern architectural elements of the mosque through this concept. تتميز المساجد بطابع تاريخى خاص وثراء معمارى يفوق نظائرها من الأعمال المعمارية. فهى لا تقتصر على أداء وظيفتها کونها دار للتعبد فقط؛ بل تتعدى ذلک فهى تحمل فى طياتها توثيقا لتاريخ الحضارة الإسلامية على مر عصورها. وقد هيمنت الصورة التاريخية لعمارة المسجد على الأذهان في کثير من الدول ذات الغالبية الإسلامية، ويتم إعادة استخدام تلک الصورة فى تصميم عناصر المسجد. فتحولت العناصر المعمارية فى المساجد إلى عناصر رمزية فالمئذنة، والقبة أصبحوا أبرز البنى التشکيلية المميزة لعمارة المسجد والصورة البصرية للمدينة الإسلامية، وبالتالى فإن ملامح الإرث التشکيلى لعمارة المسجد ومفراداته التعبيرية ارتبطت بأطر ثابتة لا تتخطاها، جسدت المورد والباعث لنشأة أى مسجد، وهو الأمر الذى دفع بالصياغة التعبيرية للمسجد لتکون محددة سلفا، ترتبط فى أذهان المصمم والمستخدم بروئ قد لا تحتمل التغيير. ومع ظهور الاتجاهات المعمارية الحديثة مع نهاية القرن الثامن عشر نتيجة العديد من العوامل الاجتماعية والسياسية والاقتصادية إلى جانب ظهور وتطور مواد جديدة في الانشاء مما أثر بالتالي على عمارة المساجد وغير من الصورة الذهنية التاريخية وطورها على المستوى الحضري والشکلي والتقني. هذه الإشکالية التى تمثل حالة من التناقض أدت إلى ظهور أشکال حديثة للمفردات المعمارية للمسجد بل واختفائها فى أحيان أخرى. لذا فإن البحث يرکز من خلال منهجيه النظرى والتحليلى إلى تحليل النظريات والأراء حول رمزية وحداثة المفردات المعمارية الأصيلة فى التکوين المعمارى للمسجد دون الدخول فى التطور التاريخى لها. مستخلصا تصنيفا للمساجد المعاصرة طبقا لرمزية العناصر المعمارية بها، ومتبعا ذلک بدراسة تحليلية للعناصر الرمزية فى أحد نماذج المساجد المعاصرة. وذلک من خلال دراسة مفهوم الرمزية فى العمارة واستعراض العناصر المعمارية الحديثة للمسجد من خلال هذا المفهوم.

After the liberation of Mosul in July 2017, wide areas in Mosul city has experienced large scale deterioration; especially in the right bank of the city, and Nabi-Jarjis district (where Alhadbaa Minaret and Nabi-Jarjis mosque located) appears to be one of the most affected parts in the City. In the current study, debris of the Nabi-Jarjis district were studied in details by finding the destroyed areas using GIS, then, by utilizing ArcGIS network analyst extension, the optimal route for collecting the debris from the Nabi-Jarjis district was found, considering archaeological sites as barriers. The proposed collection system focuses on reducing the time taken in the collection process and the distance travelled to reduce the economic and environmental costs of the proposed collection system. The results showed that the destruction was about 71.01% of the Nabi-Jarjis district total area, and according to land use, the residential buildings area accounted for about 81.99% of the total area that means remaining less than 10% habitable places in the region. Finally, as a final result of the current study, an optimal route for debris removal were given in a table that gives detailed information about the proposed route.

Mosque is an architectural work and public facility that serves as a worship place for Muslims. Mosque architectural elements include domes (roofs), mihrab, minaret, arch, and ornaments. Mosque architecture comprises of various elements, which adapt to the local culture where the mosque is located. As such, its presence also bears some impacts on the appearance of urban architecture. Malang city as one of the major cities in East Java has numerous rapidly developing mosque architectures, including Jami’ Great Mosque of Malang, Sabilillah Mosque, Nurul Muttaqin Mosque, Ahmad Yani Mosque, and Manarul Huda Mosque. The meaning of architectural work is also closely related to the perception of humans who observe it. The public preference for the architectural characteristics of mosques in Malang city is a manifestation of architectural work. Conjoined analysis is employed as method operative to analyze public preference. This study aims to find out the architectural characteristics of mosques in Malang city according to public preferences. The findings can serve as a recommendation for the development of mosque architectural designs in Malang city, especially those possessing locality values. The architectural characteristics of mosques in Malang city which are driven by the public preferences ranging from the highest to the lowest, which is why mosques generally have calligraphy ornaments, circular arch, pentagon-shaped minaret, Indo-Persian dome, and two-minaret design.

There are many historical sites in Kauman areas in Kudus: al-Aqsha Mosque, the Minaret, Bringin Park, Madureksan Mosque, the Tomb of Sunan Kudus, the House of Sunan Kudus, madrasas and boarding schools. The government of Kudus needs to pay more attention to the reservation of Kauman areas. In the beginning of 2016, the government has completed the renovation of Bringin Park in between Madureksan Mosque and Hok Ling Bio temple. Obviously, Kaumans is rich of historical sites. The government is expected to establish a museum, to relocate merchandise stores in fornt of Al-Aqsha Mosque, to select a professional team for the heritage preservation and to revilatize the legacy of Sunan Kudus.

In recent earthquakes occurred in Turkey, anunexpected number of reinforced concrete (RC) minarets were heavily damaged orcollapsed causing loss of lives and economic damages. These structures can becounted as the most common constructed slender structures in Turkey. Therefore,the detailed behavior of these slender structures should be determined in orderto strengthen the existing ones and construct safer and stronger RC minarets.In this study, the most common constructed types of RC minarets were analyzed under17 August 1999 Mw 7.4 Kocaeli Earthquake for the determination of theeffectiveness of strengthening techniques namely fiber reinforced polymers(FRP) and buttresses. Also, soil-structure interaction (SSI) is included in thedynamic seismic analyses of the minarets as proposed by Burman et al. (2012).At the end of the analyses performed, it was determined that FRP strengtheningis more effective in enhancing the seismic response of RC minarets as theheight of the minaret increases when compared with the buttress strengthening.Also, the stress demand locations predicted from the dynamic seismic analysesof the representative minarets were found to be consistent with the damagesobserved in recent earthquakes., Türkiye'de son zamanlardameydana gelen depremlerde, beklenmeyen sayıda betonarme minare, can ve ekonomikaybına neden olarak ağır hasar görmüş veya tamamen yıkılmıştır. Bu yapılar,Türkiye'deki en yaygın inşa edilmiş narin yapılar olarak sayılabilir. Bu nedenle,bu narin yapıların ayrıntılı davranışı, mevcut yapıların güçlendirilmesi vedaha güvenli ve güçlü betonarme minarelerin inşa edilmesi için belirlenmelidir.Bu çalışmada, en yaygın inşa edilmiş betonarme minare tipleri, 17 Ağustos 1999Mw 7.4 Kocaeli Depremi etkisi altında, güçlendirme tekniklerinin,yani lifli polimerlerin (LP) ve payandaların etkinliğinin tespiti için analizedilmiştir. Ayrıca, Burman vd. (2012) tarafından önerilen zemin-yapıetkileşimi, minarelerin dinamik sismik analizlerine dahil edilmiştir. Yapılananalizlerin sonunda, LP güçlendirmesinin, yükseklik artışı oldukça payandatakviyesiyle güçlendirmeye kıyasla betonarme minarelerin sismik davranışındadaha etkili olduğu tespit edilmiştir. Ayrıca, temsili minarelerin dinamiksismik analizlerinden tahmin edilen gerilme talep bölgelerinin son depremlerdegözlemlenen hasarlarla tutarlı olduğu tespit edilmiştir.

Bitlis has hosted many civilizations and is located in Turkey’s significant strategic transit corridor. Many historical structures belong to different cultures in the city. The structural analysis of five minarets mentioned in folk songs and the brand value of Bitlis city in terms of historical buildings is the subject of this study. These minarets are precious because they witness important events in Bitlis city. Non-destructive test methods determined the material properties of the Bitlis stone used in constructing minarets. Within the scope of the study, detailed information about each minaret was given, and on-site measurements determined its dimensions and current structural conditions. For each minaret, its seismic behavior has been selected by using the vertical and horizontal design spectrum in the recent earthquake code of Turkey. Historical masonry minarets were modeled using the finite element method. In addition to stress distribution in the minarets under different loading conditions, period and displacement results are also investigated.

Yüksek Lisans Tezi, Türk İslam sanat çevrelerinde minarelerin çok özel anlam ve işlevleri bulunmaktadır. İslam Sanatlarının oluşum aşamasında mimarinin önemli bir alanını kaplayan cami minareleri, namaz vakitlerini halka duyurmak adına inşa edilmişlerdir. Bu eserler cami yakınlarında yaptırılan merdivenli yüksek duvar ve kulelerden ibarettir. Ait oldukları camilerin en önemli elemanlarından birisi niteliğindeki bu eserler, zaman içerisinde boyut, şekil, biçim ve estetik görünüm bakımından da en yüksek ifadelerine erişmişlerdir. Anadolunun güney bölgesinde etkileşime açık bir konumda yer alan Hatay, yüzyıllardır gelip geçen uygarlıkların farklı kültürleri ile kaynaşmış, değerini korumuş önemli bir kenttir. Araştırma konumuzu teşkil eden Osmanlı Dönemi Hatay Minareleri, kent içerisinde ayrı bir önemi olan minarelerden, Hatay’ın ilçe merkezi olan Antakya’da ve ilçeleri olan Altınözü, Reyhanlı, Yayladağı, Samandağ, Belen, Payas ve İskenderunda yer alan 28 minare inceleme alanımız içerisine girmiştir. Farklı kültürlerin etkisini üzerinde hissettiren yapı elemanlarının tamamı Osmanlı dönemine tarihlendirilen eserleridir. Osmanlı Dönemi Hatay Minareleri hakkında az sayıda detaylı bilimsel çalışma bulunmaktadır. Kentteki minareler içerisinde orijinal minarenin yanı sıra bir kısmı orijinal, bir kısmı da özgünlüğünü büyük oranda kaybetmiş onarım ve yapılan ilavelerle ayakta tutulmaya çalışılmıştır. Eserlerin tamamının ölçüleri ve planları detaylı olarak verilmiştir. Ayrıntılı tanımlamaları gerçekleştirilerek kitabelerine değinilmiş çalışma çok sayıda fotoğraf ile de desteklenmiştir. Kentte genel olarak iki farklı tip minare karşımıza çıkmaktadır. Bir grup kısa kalın çokgen gövdeli saçaklı şemsiye şerefeli, diğer grup da ince uzun silindirik gövdeli pramidal ya da konik külahlıdır.Günümüze ulaşan 28 minarenin restorasyon esnasında aslına uyularak orijinal özelliğini yansıtması da bizim için büyük önem taşımaktadır. Osmanlı dönemi eserleri olan bu minarelerin ilk inşalarında Zengi, Eyyübi, Memlüklü etkisinin olduğunu ve günümüzde de onun yaşatıldığını görmek, Osmanlı devletinin sanata ve kültüre ne denli önem ve özen içerisinde değer verdiğini kanıtlar niteliktedir., Minarets have very special meanings and functions in Turkish Islamic art circles. Mosque minarets covering an important area of architecture in the formation phase of Islamic Arts were build to announce prayer times to the public. These works consist of high walls and towers with stairs build near the mosque. These works, which are one of the most important elements of the mosque they belong to, have reached their highest expression in terms of size, shape, form and aesthetic appearance over time. Hatay, which is located in the southern region of Anatolia, is an important city that has preserved its value and fused with the different cultures of the civilizations that have passed through the centuries. Among the minarets called Ottoman Period Hatay Minarets which constitute our research subject and which have a different importance in the city, 28 minarets in Antakya which is the district center of Hatay and its districts Altınözü, Reyhanlı, Yayladağı, Samandağ, Belen, Payas and İskenderun has entered our field. All of the minarets, which have the influence of different cultures, are Ottoman period works. There are few scientific studies about the Ottoman Period Hatay Minarets In addition to the orijinal minaret, some of the minarets in the city have been tried to be kept alive with repairs and additions, some of which have lost their originality to a great extent. The dimensions and plans af all the examined works are given in detail. Detailed descriptions were made and the epitaps were mentioned, and the study was supported by mant photograps. There are two different types of minarets in the city in general. One group has a short thick polygonal body with fringe umbrella balconies, and the other group has a thin long cylindrical body with a pyramidal or conical cone. All of the works were build of cut stone. It is of great importance for us that the 28 minarets, which have survived to the present day, reflect their orijinal features during the restoration. Seeing that the first constructions of these minarest, which are works of the Ottoman period, had Zengi, Eyyübi, Memlük influence and that they are still alive today, proves how much ımportance and care the Ottoman state gave to art and culture.

The Ibadis are a Muslim religious minority with a long history and a rich philosophical and theological literature. This research claims that the Ibadis adherence to strict and puritan Islamic principles has not only affected their individual and social behavior, but also marked their approach to architecture, and the construction of cities. This article investigates the architecture of mosques developed in the four significant regions where this network of communities has settled since the ninth century: Oman, the M'zab valley in Algeria, Djerba in Tunisia, and Jebel Nafusa in Libya. Many features distinguish the architectural style of these from the typical mosque style. Although it may appear plural in its spatial arrangement, volumes, material and construction methods, the architecture of Ibadi mosques displays an “air de Famille” that relates them to their Arab-Berber origins and Ibadi religious principles. The present research is a comparative analysis of representative samples of this architecture in all the regions inhabited by the Ibadis. The second layer of scrutiny consisted of exploring the origins of its distinctive features in the meanings of the Ibadi Fiqh that concerned the act of building. It is a pioneering investigation of the relationship between the Ibadi religious principles and the architecture of their mosques. This research has established that the Ibadi Fiqh has addressed some aspects of the design of mosques and therefore have impacted, if not produced, some of the distinctive features of this architecture.

The architecture of Baku’s mosques occupies a special place in the overall development of the cult architecture of Azerbaijan. Ancient mosques such as Mohammed Mosque-Synyk-Qala(1078-1079), Khidir Mosque (XIII century), Gilek Mosque (1309) and others are preserved in Icheri Sheher of Baku. Most of the quarter mosques did not single out from the habitable buildings. In addition, it can be said that many of them were built on the foundations of pre-Islamic shrines. The Baku mosques consisted of single-section small buildings with an asymmetrical composition and attached minaret. Exteriors and interior were modest. Later, they began to focus on decorating of the portals with stalactites and the Mihrab decoration.

Growth in racial, ethnic, and religious minority populations in western societies has coincided with the growing success of nativist and radical right political parties. A leading target for nativist politicians has been Islamic religious symbols, particularly mosques. But does the presence of mosques within citizens’ milieux influence their political behaviour? To explore this question, we draw on longitudinal survey data from the Netherlands augmented by a web-scraped list of Dutch mosques to investigate the influence of local context – both architectural context in the form of spatial proximity to mosques and local demographic context in the form of visible diversity – on support for the Party for Freedom (PVV), a radical right, nativist political party. Our analyses reveal that while proximity to a mosque increases support for the radical right, proximity to a mosque with a minaret exerts a stronger effect. Also, closer proximity to a mosque with a minaret and greater local diversity amplify the differences in party support between the left and right. These findings allow us to better understand the impact of symbolic cultural threat on voting for nativist parties.

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.

Bu çalışmada farklı yapım sistemlerine sahip ahşap minareler incelenmiş olup, bunlardan en yaygın olarak kullanılan iki farklı yapım sistemi ayrıntılı olarak incelenmiştir. Bu minarelerin 1/10 ölçekli maket modelleri yapılarak çeşitli deprem etkilerine maruz bırakılmış, deplasman ve gerilme değerleri elde edilmiş, birbirleri ile kıyaslamaları yapılmıştır. Birinci bölümde, tarihi kültürel miras, koruma yöntemleri, ülkemizde olan depremlerin çeşitli etkileri, ahşap minarelerden bahsedilmiş, giriş, amaç, kapsam ve araştırma yöntemi anlatılmıştır. İkinci bölümde, konu ile ilgili kaynaklar araştırılmıştır. Üçüncü bölümde, minarelerin İslam coğrafyası ve ülkemizdeki öneminden bahsedilmiştir, minare yapım aşamasında kullanılan yapı malzemeleri incelenmiştir. Diagrid sistemlerin ahşap minarelerin yapım sistemleri ile aralarındaki benzerlik incelenmiş olup, tasarımı yapılan minarelerin detayları verilmiştir. Seçilen depremlerin ölçeklenmesi sonrası maket modellere sarsma tablası deneyleri uygulanmış, SAP2000 programı ile oluşturulan modellerde meydana gelen deplasmanlar birbirleriyle mukayese edilerek SAP2000 modellerinin doğruluğu araştırılmıştır. Son olarak farklı deprem ivmeleri sonucunda SAP2000 modellerinin eleman kuvvetleri ve deplasmanları karşılaştırmalı olarak incelenmiştir. Dördüncü bölümde, çalışmalar sonucunda elde edilen deplasman verileri grafikler haline getirilerek çalışma esnasında elde edilen bulgular özetlenmiştir. Eleman gerilmeleri karşılıklı olarak incelenmiştir. Beşinci bölümde, çalışmalar ile ilgili sonuçlar ve öneriler verilmiştir. In this study, timber minarets with different construction systems were examined, and the two most widely used construction systems were examined in detail. Models of 1/10 scale of these minarets were made and exposed to various earthquake effects, displacement and stress values were obtained and compared with each other. In the first chapter, historical cultural heritage, conservation methods, various effects of earthquakes in our country, timber minarets are mentioned, introduction, purpose, scope and research method are explained. In the second chapter, resources related to the subject were searched. In the third chapter, the importance of minarets in the Islamic geography and our country is mentioned, and the building materials used in the construction of the minarets are examined. The similarities between the diagrid systems and the construction systems of timber minarets were examined and the details of the designed minarets were given. After the scaling of the selected earthquakes, shaking table tests were applied to the model models, and the accuracy of the SAP2000 models were investigated by comparing the displacements in the models created with the SAP2000 program. Finally, as a result of different earthquake accelerations, the element forces and displacements of the SAP2000 models were examined comparatively. In the fourth chapter, the displacements and the element stresses data obtained as a result of the studies were made into graphics and the findings obtained during the study were summarized. In the fifth chapter, the results and suggestions related to the studies are given.

Among the many mosques from the Ottoman period in Bosnia and Herzegovina, the most numerous are modest and predominantly wooden mosques covered by a hip roof with an integrated wooden minaret. Although they originate in the long tradition of Turkish single-space mosques, their appearance and construction represent the expression of Bosnian autochthonous architecture. They were mostly built for the needs of the neighborhood (mahala) in smaller and larger towns, but also in rural areas. Due to the perishable materials and various other reasons, they had been renovated several times so changes in appearance were in some cases quite certain. These structures have been insufficiently researched and very few valuable publications are available so far. Qualitative analysis of significant examples, in addition to the common features by which these mosques differ from large monumental mosques, differences in the spatial concept, as well as the construction of individual elements, were observed. Concerning the shape of the entrance, these mosques have four characteristic solutions: a mosque with a porch, with a porch and a gallery, without a porch, and with a closed vestibule. The analysis also showed that the two mahala mosques in Tuzla had a specific gallery form that deviated from the typical solution. These galleries are extended over the porch on three sides by the application of ingenious carpentry solutions and covered with elongated eaves. In addition, this study showed that thanks to available sources, it was possible to re-establish the original form of the two mosques, which had since been altered.

The present study focuses on the dynamic system identification of the Suleiman Mosque minaret in the medieval city of Rhodes, Greece. Suleiman Mosque was built in 1522 at the site of the destroyed Christian Church of the Apostles. First, we performed sets of ambient vibration measurements at the minaret of the monument. Based on these data, we calculated the eigenproperties of the minaret. Next, we modeled the monument in three dimensions, using the finite element method. Six numerical models were considered. Model Ι is the simplest one (isolated, fixed base minaret). Model VI is the most complicated one (simulation of the whole mosque also considering soil–structure interaction and foundation flexibility). The calculated predominant periods and mode shapes of Models I–VI are validated against the microtremor field measurements, recorded on the minaret’s two floors and ground level. We elaborate on the reliability of finite element models for earthquake response evaluation, considering soil–structure interaction and foundation flexibility on the mode shape eigenfrequencies. Additionally, we discuss the seismic response of the minaret compared to the whole monument. We observed no significant difference in the first two modes of response, implying that the minaret’s dynamic behavior is slightly affected by the entire mosque’s presence.

Islam as a part of the social system comes with a mission as rahmah lil-‘alamin to take part in nation-building. On the other sides Indonesia is a multicultural country where Islam is one of the subsystems. Therefore, Islam should be introduced as the potential for an inclusive, democratic and pluralist. Sunan Kudus spreads Islam by way of acculturation traditions and local culture because at that time the majority of the population is Hindu Holy.This research includes the study of literature (library research) using the method of documentation and descriptive. Descriptive method is used to describe all of the information about the fatwa Sunan Kudus and his background. The researcher also used a historical approach to photographing the events of the past time.There are two findings in this study, namely: (1) Prohibition of slaughtering cows that produce discourse that the Kudus people have high awareness for religious tolerance when Islam was come to Kudus, (2) Character education in banning slaughter cows produced a discourse that architecture of Mosque and Kudus Minaret and fatwa "Prohibition of slaughtering cows" contains the educational value of inter-religious tolerance.Methods and strategies of propaganda Sunan Kudus conceived a view to educating the Muslim community in order to have a noble character, are willing to respect and appreciate the confidence the Hindu community who believed that the cow is considered sacred animals.

The purpose of this article is to answer of question on the origin of the minaret of Al Aqsha Mosque of Kudus whether its is Hinduism-Buddhism or Islamic site. Data are collected through interview, observation and literature review by means of descriptive analytic method of analysis. This paper shows that archeological study classified the minaret as an Islamic building based on the Javanese symbols (candra sengkala) engraved in the pillars gapura rusak ewahing jagad. Gapura (gate) refers to 9, rusak means 0, ewahing is 6 and jagad means 1. Read from the last, it refers to the year 1609. The year was the era of Walisongo when Hinduism was declining in Kudus. Hindus and Buddhists people consider the minaret similar to temple based on the architecture and oral tradition. Therefore, further study incorporating history and archeology need to be conducted.

Bir topluma ilişkin maddi ve manevi tüm unsurları kapsayan kültür kavramı toplumdan topluma farklı özellikler gösteren yapısı ile reklam faaliyetlerinin odak noktasını oluşturmaktadır. Toplumdaki aile yapısı ve ilişkilerden, eğitim sistemi anlayışına, dini inanış ve geleneklere kadar geniş bir alanı kapsayan kültür kavramı için tüm ülkelere ilişkin genel bir yaklaşım geliştirmek ve benimsemek zorlaşmaktadır.Bu anlamda reklam yapımcıları toplumların gelenek, görenek, inanç, algı ve beğenilerini dikkate alarak çeşitli reklam stratejileri geliştirmektedirler. Böylece toplumsal ve kültürel faktörler reklam stratejilerinin oluşmasında etken öğe olmaktadır.Küresel bir bakış açısıyla düşünerek yerel hareket etmek, özellikle kültürün etkisinin yoğun olarak hissedildiği dönemlerde sıklıkla kullanılmaktadır. Kültürel ve dini göstergelerin yoğun olarak kullanıldığı dönemlerden biri ise ramazan ayıdır.Bu nedenle araştırma kapsamında, Coca-Cola’nın Türkiye’ye özgü reklam filmlerinde hangi kültürel öğeleri kullanarak yerelleştirmeyi sağladığını ortaya çıkarmak amaçlanmıştır. Bu amaçla, Coca-Cola’nın ramazan ayında Türkiye için oluşturduğu 2010-2017 yılları arasında7 televizyon reklam filmi göstergebilimsel yöntemle incelenmiş ve bu reklam filmlerinde hangi kültürel öğelerin yerelleştirmeye katkıda bulunduğu Barthes’ın geliştirdiği düz anlam ve yan anlam çerçevesinde belirlenmeye çalışılmıştır. Araştırmanın sınırlılığı açısından, 2015 yılında Ramazan dönemi ile ilgili reklam filmi yapılmadığı için 2015 yılı çalışmanın dışında tutulmuştur.Araştırmadan elde edilen veriler doğrultusundaCoca-Cola’nın Türkiye’ye özgü reklam filmlerinde yerelleştirmeyi cami, minare, mahya, ilahi gibi dini göstergeler, ramazan davulcusu, ney sesi,sefer tası gibi kültürel göstergeler ve mutluluk, paylaşma, bir aradalık, geleneksellik ve bereket gibi yan anlamlar üzerinden gerçekleştirdiği sonucuna ulaşılmıştır.Böylece incelenen reklamlarda ürüne; paylaşma, yardımlaşma, bir araya getirme gibi duygusal özellikler atfedilmekte, tüketim kültürünün kurduğu unsurlarla tüketici sunulan yan anlamları içselleştirerek sistemin taleplerini yeniden kurmaktadır. The concept of culture, which includes all material and spiritual elements related with the society, focus on advertisement activitiest shows the different characteristics from society to society. As a related with all countries, it is getting difficult to develop and adopt a general approach for the concept of culture which encompasses a widerange of issues from family structure and relationships in society to understanding of education system as well as religious beliefs and traditions. In this sense, ad producers are improving various advertising strategies by taking societies' traditions, cults, perceptions and likes into consideration. By this way, social and cultural indicators are dominant factors in the formation of advertising strategies. By acting locally while thinking from a global viewpoint is commonly used when the cultural impact felt intensely. This is especially in the month of Ramadan when cultural and religious signs are intensively use. For this reason, this study aims to reveal how the special ads of Coca-Cola is able to localize by using which cultural aspects of Turkey. 7 (seven) TV commercials which Coca-Cola formed for Turkey between the years 2010-2017 examined with semiotic method. In these commercials, Coca-Cola was tried to determine what cultural elements contribute to localization as part of denotation and connotation which developed by Barthes in 1991. In terms of the limitation of the study, 2015 was excluded from the study as no advertising film was made about the Ramadan period in 2015. Based upon the data obtained from the survey of special Coca-Cola commercials for Turkey, it is concluded that Coca-Cola uses mosque, minaret, roofing lead and chant as religious indicators; Ramadan drummer, reed and tuckerbag as cultural indicators over connotation meanings of happiness, sharing, coexisting, folksiness and plentifulnnes. Thusly, in inspected advertisements, some sensual attributes such as sharing, helping each other and concentrationare dedicated to product and with the factors established by the consumer culture, the consumer re-establishes the demands of the system by internalizing the offered side meanings.

One of the first domes in Egypt was the domes of the seven daughters in the year 400 AH / 1010 AD. These seven domes were built individually on each body of the bodies of the seven daughters who were killed by the ruling Caliph after their father fled. The dome is characterized by the existence of an octagonal neck of the dome erected above the tomb with the use of muqarnas in the area of ​​conversion, and from these domes also the dome of Jaafari and Aatek, which dates back to the year 494-514 AH / 1100 - 1120 AD, which is attributed to the Prophet peace be upon him and They each built a mausoleum topped by a dome. Among these domes is the dome of Mrs. Ruqaya, dating back to 527 AH / 1122 AD, the dome of Sheik Yunus and the dome of the brothers of Joseph, the dome of Yahya al-Shebhi and the dome of Sidi Moaz. The date of the establishment of this dome was recorded on the foundation plate at the top of the entrance block in the south-eastern facade of the dome, which is 552 AH / 1157 AD.This dome was established by Prince Abu Ghadnafar Asad Al-Fawzi, one of the great princes of the Fatimid state, and one of the emirs of the Fatimid Minister Dhargham. He was attacked against Minister Shawr until Dhargham was appointed by the ministry in 558 AH / 1163 AD. Abu Ghadnafar told him that Prince Abu Ghadnafar and some princes put Prince Dirgham in their hands and that they were the owners of the credit and if they did not support him, then he took over the ministry and then informed him that they had written to the minister to urge him to come to Cairo and promised him help and stand by him until the ministry recovers. They were brought to him at the Ministry House at night and killed them, in early 559 AH / 1163 AD.Abu Ghadnafar built this dome for Sidi Mu'adh bin Dawood al-Hassani in 552 AH / 1157 AD.

What remains of Cultural Heritage in Syria? And in particular in Aleppo? Aleppo, according to UNESCO, is the oldest city in the world. The first settlements date back to 12,000 years ago, the first evidence of the city to 8,000. The A. visited the city in October 2018 at the invitation of the Syrian Trust for Development. He previously went to Syria for a photographic tour in 2010. It was a unique opportunity to document some noticeable buildings and monuments, later on affected by the war. When the war began in 2012, the A. retrieved the photographs and gave them to his students, who then ran some 28 projects of Cultural Heritage items. They are small monuments or small projects, neither complete not very accurate, but sometimes they are unique for the monuments that have already disappeared. In 2017 the book Reviving Palmyra was published, whose main author is the Finnish archaeologist Minna Silver. The book shows the results of the surveys of some monuments of Palmyra, including the Roman theater, the temple of Bel, the triumphal arch and the funerary tower of Al-Habel. The A. made an exibition of the these projects in Ancona, Italy, and produced a video of the exibition, which was then published online. Reme Sackr saw the video and invited the A. to visit Syria. She is a Syrian woman of the Syrian Trust for Development, a Syrian NGO for reconstruction of Syria. She is responsible for the Living Heritage Program inside the Trust, in practice responsible for the reconstruction and the restoration of the monuments in Syria. So in October 2018 the A. went to Aleppo, Syria, for a second time. The present paper shows some results and comparisons for same monuments before and after the war. The objects of the survey are some parts of the Citadel walls, the entrance tower of the Citadel, the southern tower, one mosque and the minaret of the Citadel mosque. One of the first monuments to be restored will be the minaret of the Great Omoyyad Mosque in Aleppo. Some monuments, the minority, are apparently in good condition, seemingly untouched by the war. Some are badly damaged and unsafe. They must first be made sade and subsequently restored. Finally, other monuments – and these are the majority – no longer exist because they have been destroyed to their very foundations. It seems that the war, besides the population, has particularly targeted monuments, perhaps because they represent the soul and history of a people and a country. For them the problem arises whether to reconstruct or not, and in case of reconstruction with which instruments and with which technique, if there are previous findings. This is precisely the case of the minaret. Here they will try to reconstruct the monument where it was, as it was and with the same materials, with possibly the same blocks in the same position they were in. For this task, however, their identification is necessary. The minaret is the most important monument in Syria, because it is the symbol of the country. It was built in 1092, and its restoration was completed in 2007. A special commission now follows the restoration work. It is composed by public, religious and technical-scientific authorities. They are the same university professors who carried out the restoration of 2007 and now curate the reconstruction. Work began in February 2018. The minaret stones were placed in the square of the mosque. Using a crane they raised the stones one by one, then photographed them from all positions. They then proceeded to the identification stage. A computer program was created in MATHLAB® which could carry out the first automatic selection of 6–8 possible candidates. The operator then manually selected the choosen one. Of the 1300 stones of the external face, 40 % have already been recognized. The high-resolution photographs of the A. of 2010 will help the identification. It is hoped to reach 70 %. Many blocks are no longer usable because they are broken, being limestone and therefore fragile. They no longer have the necessary resistance and will have to be replaced. A museum will be set up for the reconstruction of the minaret and the mosque. It is hoped to complete the work in two years. The surveying technique used by the A. is Spherical Photogrammetry. He published in 2018 The book of Spherical Photogrammetry a collection of related papers and experiences. This technique has been set up by the A. since 2006. It is based on spherical panoramas. These are cartographic representations on planes of spheres, on which the partially overlapping photographs taken from a single shooting point, are projected. Its main feature is the shooting speed. The technique is very much suitable for heritage documentation and the A. hopes to transfer it to the students of the local faculty of architecture. In this last mission, especially for the interiors, the A. made extensive use of Panono, a multi-image camera capable of covering 360°. These results prove undoubtedly that photogrammetry is an essential instrument for the 3D documentation and digital preservation of cultural heritage.