- Created on Thursday, 19 March 2015 12:57
Kalenderhane Mosque in Istanbul, Turkey. The mosque was formerly a church.
Sustainability in architecture is possible only when there is sustainability in values and philosophies that underpin the former, giving it its identity, vigor and direction. Moreover, sustainability in architecture is possible only when there is sustainability in people’s intellectual, spiritual and moral predilections whereby the philosophies and values of a sustainable architecture are one and the same as those personified by people: the conceivers, patrons, creators and users of architecture. It is for this reason that Koca Mimar Sinan, the chief architect of the Ottoman golden age, said that architecture is at once an estimable and the most difficult calling, and he who would practice it correctly and justly must, above all things, be pious.
- Created on Wednesday, 18 February 2015 10:43
An artist’s imaginary rendition of the valley of Makkah before Prophets Ibrahim and Isma’il built the Ka’bah. Courtesy of the Dar al-Madinah Museum, Madinah, Saudi Arabia.
There is little disagreement about Prophet Ibrahim’s relationship with the Ka’bah and al-Masjid al-Haram: about building it and actualizing its projected status and function. This is so because the Qur’an and Prophet Muhammad’s Sunnah are at once explicit and eloquent as regards the subject matter, unlike the eras that preceded Prophet Ibrahim and the relationship between their own prophets and the Ka’bah -- if we assume that the Ka’bah was built before Ibrahim. While the Qur’an discloses that Ibrahim was shown the site of the Ka’bah (al-Hajj, 26), that he and his son Isma’il raised its foundations (al-Baqarah, 127), and that they were directed to purify or sanctify it for those who compass it round, or use it as a retreat, or bow, or prostrate themselves therein in prayer (al-Baqarah, 125), there are scores of authentic traditions of the Prophet (pbuh) which describe even certain details of their building it.
- Created on Monday, 09 February 2015 11:58
Prior to the epoch of Prophets Ibrahim and Isma’il, there existed only Makkah sanctuary (haram) and the location as well as foundations of the Ka’bah (al-Masjid al-Haram), which had been instituted or appointed for humankind as early as when God created the heavens and the earth. The Qur’an reveals: “Indeed, the first House (of worship) established for mankind was that at Makkah -- blessed and a guidance for the worlds.” (Alu ‘Imran, 96) The Prophet (pbuh) also confirmed: “Allah made this town (Makkah) sacred on the day He created the earth and the heavens; so it is sacred by the sacredness conferred on it by Allah until the Day of Resurrection...” (Sahih Muslim, Hadith No. 3139) As a result, the prophets before Ibrahim and Isma’il and their followers -- just like those who came after them -- were to face the place (the site of the Ka’bah, its foundations and the haram) in their prayers. When needed or commanded, a form of the pilgrimage (Hajj) to the place, too, was undertaken.
- Created on Thursday, 16 October 2014 08:13
(Architectural conflicts, or incompatibilities, between yesterday and today are evident virtually everywhere in the Muslim world. Such conflicts signify one of the root causes of the lack of sustainable architecture in the Muslim world. An apartment building with several “traditional” elements and features reflected on the glass façade of a nearby “modern” commercial building in Jeddah, Saudi Arabia.)
This paper discusses a conceptual framework for sustainability in Islamic architecture. Some major segments of such framework are elucidated along the theoretical, or philosophical, rather than empirical, lines. Firstly, the need for sustainable architecture is outlined. That is followed by discussing the concepts of man and the natural environment in Islam and how central those concepts are to the Islamic message and Islamic civilization, the latter serving as a physical manifestation and evidence of the former. Then, some main conceptual implications of the two concepts for sustainability in Islamic architecture are explained. The significance of the notion of the universality of the Islamic message for sustainability is also highlighted. The paper concludes that sustainable architecture needs to address not only environmental and economic, but also social, educational and spiritual concerns of people. This is especially applicable to Islamic architecture because of the role of its multi-tiered orb as facilities and, at the same time, a physical locus of the actualization of Islam as a comprehensive way of life. It also represents the identity, as well as a microcosm, of Islamic culture and civilization. The ideas of sustainability and architecture in Islam are inseparable on account of the significance of the Islamic principles of man, nature, life, comprehensive excellence and the universality of the Islamic cause, which constitute a conceptual framework for such a synthesis.
- Created on Thursday, 16 October 2014 07:18
(Islamization of knowledge is an official doctrine of the International Islamic University Malaysia)
This paper discusses the prospect of Islamizing the housing phenomenon in the context of the Muslim architectural reality. The paper concludes that such a task is an extremely serious, demanding and multifaceted one. It requires major contributions and high-spirited concerted efforts of many parties from across the wide spectrum of society: government, educators, practitioners, professional bodies, NGOs, members of the business community, students and the general public. In this paper, the focus is made on the role of education and educators and, to some extent, practitioners. In the process, the remarkable spiritual dimension of housing in Islam, and the importance of its proper handling, both at the conceptual and practical planes for the success of the project of Islamization, are emphasized. Islam distinguishes between the house, as a physical component, and home, as an aura, environment and ambiance generated by the former. In Islam, the house is an institution. It is a family development centre. Muslim architects, planners, structural engineers and final users alike, should perceive the house phenomenon as a sheer means, an instrument, a carrier of the spiritual, not a goal itself. The paper seeks to enhance people’s awareness as to the significance of correctly conceptualizing Islamic housing and how some of the fundamental aspects of its potential revival could be related to the notion of Islamization of knowledge.