伊斯兰理念在Saoraja Lapinceng传统住宅建筑中的应用

Susmihara, Nur Fitri Awaliah Nur, Ummi Farhah
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引用次数: 0

摘要

Saoraja Lapinceng历史悠久的房子是由Andi Muhammad Saleh Daeng Parani Arung Balusu(通常被称为Balusu国王)于1879年创建的。当Saoraja Lapinceng成立时,这座建筑倒塌了,打碎了盘子和其他厨房用具等玻璃器皿(在武吉语中,pinceng的意思是玻璃)。因此,它被命名为Soraja Lapinceng。Soraja Lapinceng传统住宅的组成部分分为三个部分:rakkeang, ale boole和awa bola。本研究旨在阐明传统Saoraja Lapinceng住宅建筑中伊斯兰教与Barru社区之间的关系。从实地和图书馆研究中获得的定性信息。研究人员采用历史、考古、社会人类学和建筑方法来解决这些问题。观察、对房主、社区领导和传统房屋周围社区的深入访谈,以及收集论文和录音,是本研究中使用的数据收集技术。研究结果表明,传统Saoraja Lapinceng住宅建筑中的伊斯兰概念反映在家庭家具的朝向上,特别是床,朝向Qibla。孩子和父母的卧室是分开的,男孩和女孩的卧室也是分开的。水桶位于基地入口楼梯附近,这样那些想要进入住宅的人可以用干净的脚进入。根据伊斯兰教义,家里必须干净,水桶是用来收集洗浴用水的。根据伊斯兰教的原则,厕所不能对着Qibla。这符合在典型的Saorja Lapinceng住宅的空间布局中包含厕所的概念。这项研究的目的是让个人将Saoraja Lapinceng传统住宅建筑的理想和价值观应用到当代。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Islamic Concept in the Architecture of the Saoraja Lapinceng Traditional House
The historic house of Saoraja Lapinceng was created in 1879 by Andi Muhammad Saleh Daeng Parani Arung Balusu, often known as King Balusu. When Saoraja Lapinceng was established, the building collapsed, shattering glassware such as plates and other kitchenware (in the Bugis language, pinceng means glass). Thus, it was given the name Soraja Lapinceng. The components of a traditional Soraja Lapinceng home are separated into three sections: rakkeang, ale bole, and awa bola. This research seeks to elucidate the relationship between Islam and the Barru community in the architecture of the traditional Saoraja Lapinceng house. Qualitative information derived from field and library studies. The researchers employed historical, archeological, social anthropological, and architectural methods to address these issues. Observation, in-depth interviews with homeowners, community leaders, and the community surrounding the traditional house, as well as the collection of papers and audio recordings, were the data gathering techniques utilized in this study. The results of the study indicate that the concept of Islam in the architecture of the traditional Saoraja Lapinceng house is reflected in the orientation of family furniture, particularly the bed, towards the Qibla. The bedrooms for children and parents are divided, and the bedrooms for boys and girls are also segregated. The water barrel is positioned adjacent to the site's entrance stairs so that those who wish to enter the residence can do so with clean feet. According to Islamic teachings, the home must be clean, and the water barrel is used to collect water for ablution. In accordance with Islamic principles, the toilet cannot face the Qibla. This conforms to the notion of including toilets in the spatial layout of a typical Saorja Lapinceng home. The goal of this study is for individuals to apply the ideals and values of Saoraja Lapinceng traditional house building to the contemporary period.
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