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Islamic Architecture and the Prospects of its Revival

Article in Journal of Islamic Thought and Civilization · October 2011

DOI: 10.32350/jitc.12.07

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 JURNAL INTELEK VOLUME 6, ISSUE 1

Islamic Architecture and the Prospect of its

Revival Today
Assoc. Prof. Dr. Spahic Omer
Kulliyyah of Architecture and Environmental Design
International Islamic University Malaysia
[email protected]

Abstract--This paper discusses the meaning of Islamic architecture and some of its salient characteristics. The
discussion is divided into the following sections: (1) What is Islamic architecture?; (2) Islamic architecture as a
means, not an end; (3) Two examples: the Islamic house and the mosque; (4) Pragmatism and Islamic
architecture today; (5) Towards the revival of Islamic architecture. The paper seeks to enhance the awareness,
both of the professionals and general readership, as to the importance of correctly conceptualizing and
practicing Islamic architecture. The nature of the paper, along with its content, methodology and conclusions, is
conceptual and philosophical, rather than empirical. The paper concludes that Islamic architecture is an
architecture that embodies the message of Islam. It both facilitates the Muslims’ realization of the Islamic
purpose and its divine principles on earth, and promotes a lifestyle generated by such a philosophy and
principles. At the core of Islamic architecture lies function with all of its dimensions: corporeal, cerebral and
spiritual. The role of the form is an important one too, but only inasmuch as it supplements and enhances
function.

Keywords: Islamic architecture, Islam, Muslims, the Islamic house, the mosque, form and function

INTRODUCTION: WHAT IS ISLAMIC saying that just as the shirt should fit its owner, the
ARCHITECTURE? house too should suit its dwellers. That is to say, the
aesthetic and utilitarian ends of the house must
Islamic architecture is an architecture whose correspond to the needs and capabilities of its users.
functions and, to a lesser extent, form, are inspired The two must perfectly suit each other.
primarily by Islam. Islamic architecture is a Central to Islamic architecture is function with all
framework for the implementation of Islam. It of its dimensions: corporeal, cerebral and spiritual.
facilitates, fosters and stimulates the ‘ibadah The form divorced from function is inconsequential.
(worship) activities of Muslims, which, in turn, This, however, by no means implies that the form
account for every moment of their earthly lives. plays no role in Islamic architecture. It does play a
Islamic architecture only can come into existence prominent role, but its relevance is a supportive one
under the aegis of the Islamic perceptions of God, supplementing and enhancing function. The form is
man, nature, life, death and the Hereafter. Thus, important, but in terms of value and substance it
Islamic architecture would be the facilities and, at the always comes second to function and its wide scope.
same time, a physical locus of the actualization of the There must be the closest relationship between the
Islamic message. Practically, Islamic architecture ideals that underpin the form of buildings and the
represents the religion of Islam that has been ideals that underpin their function, with which the
translated onto reality at the hands of Muslims. It also users of buildings must be at ease. A rift, or a conflict,
represents the identity of Islamic culture and between the two is bound to lead to a conflict of some
civilization. far-reaching psychological proportions in the users of
Ibn Abdun, an Andalusian judge from the 12 th buildings. This way, the roles of the form become
century, is reported to have said, as quoted by Stefano equivalent to the roles of function.
Bianca (2000): “As far as architecture is concerned, it
is the haven where man‟s spirit, soul and body find ISLAMIC ARCHITECTURE AS A MEANS,
refuge and shelter.” In other words, architecture is a NOT AN END
container of people‟s lives.
Also, Ibn Qutayba, a Muslim scholar of the 9th Islamic architecture exists because of the
century, compared the house, as quoted by Afif existence of Islam. Moreover, in so many ways it
Bahnassi (http://www.isesco.org.ma), to a shirt, serves the noble goals of Islam. Islamic architecture

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serves Muslims too, in that it aids them to carry out residential, mosque and communal architecture within
successfully their vicegerency (khilafah) mission on the scope of Islamic jurisprudence (fiqh islami). (Al-
earth. Islamic architecture aims to help, rather than Hathloul, 2002) The relevant issues are discussed
obstruct, Muslims in fulfilling that which they have under different headings such as: legal rulings in
been created for. Islamic architecture is Islam- connection with neighbours and neighbourhoods
manifested. Islamic architecture, Islam and Muslims (ahkam al-jiwar), reconciliation (al-sulh) between
are inseparable. Islamic architecture originated with immediate neighbours and all the people in a
the advent of Islam on the world scene. It never neighbourhood, people‟s individual and collective
existed before, even though the peoples that became rights, prohibition of inflicting harm (darar), legal
instrumental in molding and perpetuating its rulings pertaining to building (ahkam al-bina’), and
conspicuous identity lived where they were for public services and facilities (al-marafiq). All these
centuries before embracing Islam and possessed the issues undoubtedly play a significant role in shaping
cultures and civilizations of their own. Indeed, the identity of Islamic architecture. They are either
studying Islamic architecture by no means can be directly or indirectly related to conceiving, designing,
separated from the total framework of Islam: its forming and using Islamic architecture. Since
genesis, history, ethos, worldview, doctrines, laws and architecture is people‟s art greatly influencing their
practices. While exemplifying Islamic beliefs and moods and the day-to-day life engagements, the same
teachings through the hierarchy of its diverse roles issues concerning architecture are studied as part of
and functions, Islamic architecture evolved a unique exhaustive encyclopaedic works on Islamic
soul. Such a soul is best recognized and appreciated jurisprudence (fiqh islami).
only by those whose own lives are inspired and Islamic architecture accepts no rigidity,
guided by the same sources as is Islamic architecture. formalism and literal symbolism, especially in
(Afif Bahnassi, http://www.isesco.org.ma) relation to its structural domains. What makes an
Due to this, Alfred Frazer, as reported by M. A. J. architecture Islamic are some invisible aspects of
Beg (1981), said about the fundamental nature of buildings, which may or may not completely translate
Islamic architecture: “The architecture of Islam is the themselves onto the physical plane of built
expression of a religion and its view of the world environment. (Bianca, 2000) The substance of Islamic
rather than that of a particular people or political or architecture is always the same, due to the
economic system.” permanence of the philosophy and cosmic values that
In the same vein, Titus Burckhardt (1976) also gave rise to it. What changes are the ways and means
wrote that it is not surprising, nor strange, that the with which people internalize and put into operation
most outward manifestation of Islam as a religion and such philosophy and values to their own natural and
civilization reflects in its own fashion what is most man-generated circumstances. Such changes or
inward in it. The same author further remarked: “If developments could simply be regarded as most
one were to reply to the question „what is Islam?‟ by practical “solutions” to the challenges people face.
simply pointing to one of the masterpieces of Islamic Islamic architecture thus promotes unity in
art such as, for example, the Mosque of Cordova, or diversity, that is, the unity of message and purpose,
that of Ibn Tulun in Cairo, or one of the madrasahs in and the diversity of styles, methods and solutions.
Samarqand….that reply, summary as it is, would be (Al-Faruqi, 1985) The identity and vocabulary of
nonetheless valid, for the art of Islam expresses what Islamic architecture evolved as a means for the
its name indicates, and it does so without ambiguity.” fulfilment of the concerns of Muslim societies.
Islamic architecture means a process that starts Islamic architecture was never an end in itself. It was
from making an intention, continues with the the container of Islamic culture and civilization
planning, designing and building stages and ends with reflecting the cultural identity and the level of the
achieving the net results and how people make use of creative and aesthetic consciousness of Muslims.
and benefit from them. Islamic architecture is a fine Architecture, in general, should always be in service
blend of all these stages which are interlaced with the to people. It is never to be the other way round, that is
tread of the same Islamic worldview and Islamic to say that architecture should evolve into a hobby or
value system. It is almost impossible to single out a an adventure in the process imposing itself on society
tier in the process and regard it more important than while forsaking, or taking lightly, people‟s identities,
the rest. It is because of this conspicuous spiritual cultures and the demands of their daily struggles.
character of Islamic architecture, coupled with its both Architecture, first and foremost, should remain
educational and societal roles, that the scholars of associated with functionality. It should not deviate
Islam never shied away from keenly addressing a from its authentic character and stray into the world of
number of issues pertaining to various dimensions of excessive invention and abstraction.

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than that. Such structural solutions must not be seen

TWO EXAMPLES: THE ISLAMIC HOUSE AND as the prescribed language of Islamic residential
THE MOSQUE architecture that cannot be revised, enriched,
improved, altered and even abandoned, to a certain
To clarify further the previous points, we shall extent or completely, if necessary and in favour of
briefly discuss the examples of the Islamic house and some other equally or more viable solutions presented
the mosque. by advances made by science and technology, and
generally by the implications of the time and space
The Islamic House factors. Likewise, such structural solutions are not to
be held as religious symbols with some ontological
Islam did not instruct Muslims how to build significance.
houses, but it did instruct them how to carry out a However, there is only one thing that must be
number of tasks directly or indirectly associated with honoured at all times and that cannot be compromised
the house and housing phenomena. Some of such under any circumstances in housing, that is, the
tasks are: privacy protection against the outside sanctified functions of the house which render it a
world, among the family members, and between the place to rest, relax the body and mind, enjoy
family members and visitors, respect for the rights of legitimate worldly delights, worship, teach, learn and
guests and visitors, respect for the rights of propagate the message of Islam, and which makes the
neighbours, the relationship between men and house a restricted sanctuary where privacy, protection,
women, the implications of carrying out religious safety and security are ensured. In other words, the
obligations, cleanliness, peaceful coexistence with the house is to function as an institution with a potential
natural environment, safety, security, recreation, to take up the role of an educational and training
modesty, Islam‟s aim to preserve the life, religion, center able to produce, in concert with other societal
mental and psychological strength, descendants and establishments, individuals capable of transforming
wealth of its people. the whole communities they belong to. If the family is
The net result of this strategy is that there are the basic and most important societal unit, then the
many types of the Islamic house, such as those in the same can be said about the house which is the
Middle East, the Indian Subcontinent, Turkey, Iran, physical locus of the former. Indeed, without the two,
the Islamic West (al-maghrib al-Islami), etc., but the the total realization of the divine purpose on earth
soul and fundamental nature of all those housing becomes impossible.
types are always the same and are easily recognizable
by those familiar with the character of Islam and the The Mosque
character of its civilization. What those different-yet-
same, or same-yet-different, houses represent are, in Another example is concerning the mosque
fact, people‟s solutions to the challenges of living institution, by far the most easily identifiable element
their family lives in line with their religious of Islamic architecture. Islam did not instruct the
guidelines while, at the same time, complying with Muslims how to build mosques, but it did instruct
the requirements of the climate, geography, traditions, them to build mosques and to make them function as
economy and building technology of the places where places of collective worship and community
they live. While creating Islamic architecture, development centres. The Prophet (pbuh) built quite a
Muslims betray neither their religion nor their living number of mosques in Madinah, which was the
conditions. This challenge Muslims see as a source of prototype Islamic city and played the role firstly as
motivation, ingenuity and strength. They do not see it the city-state and later as the capital of the ever-
as a problem, hindrance or an impediment. They see it expanding Muslim state. The functions performed by
as a service to Islam, society and mankind as a whole. mosques built by Prophet Muhammad (pbuh),
Eventually, what became to be known as the particularly his mosque in Madinah, were so powerful
language of Islamic residential architecture, such as that they epitomized the multifaceted societal
the courtyard, partly or fully screened windows, dimensions of Islam. The primary aim of all the
raising windows above the eye level, bent entrances, mosques built afterwards was to emulate the
double circulations inside houses, inward looking Prophet‟s example in this regard.
designs, guest rooms near main entrances and away Nevertheless, the form of the mosques built
from houses‟ core, certain decorative systems, etc., during the Prophet‟s era was very simple. His mosque
such must be seen as sets of best solutions that people in Madinah, for example, when firstly built consisted
have evolved over centuries for themselves. (Fathy, of an enclosure with walls made of mud bricks and an
1986; Hakim, 1988) They are to be seen as no more arcade on the qiblah side (towards Makkah) made of

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palm-trunks used as columns to support a roof of bearing. Nor are they to be held as the prescribed
palm-leaves and mud. There were initially three language of mosque architecture that cannot be
entrances in the east, west and southern walls. The revised, enriched, improved and adjusted, thus
fourth, i.e., the northern wall, was the qiblah side accommodating the provisions presented by the
facing the al-Masjid al-Aqsa, the first qiblah which advances made by science and technology, and
lasted about one year and a few months. However, as generally by the implications of the time and space
the qiblah was changed to face south towards factors. After all, what matters most is making the
Makkah, the southern entrance was subsequently mosque institution with its demanding civilizational
bricked up and a new one on the northern side mission as effective, dynamic, relevant and attractive
constructed. Before the qiblah changed, there was, in as possible through various means and methods. This
all likelihood, no roofed area in the mosque, but after is exactly what Muslims were up to while evolving
it, an arcade on the southern side facing Makkah was the rich and colourful language of mosque
created. architecture, in particular, and Islamic art and
The Prophet‟s mosque had a few rudimentary architecture, in general.
facilities. However, before the Prophet‟s death and as
the Madinah community and its needs considerably PRAGMATISM AND ISLAMIC
grew, the shape of the mosque underwent more than a ARCHITECTURE TODAY
few notable structural modifications, such as its
enlargement, the introduction of he pulpit (minbar) Islam is a complete way of life. Its values and
and illuminating the mosque by oil lamps. Thus, the teachings, together with the teachings of Prophet
impact that changes in human living conditions can Muhammad (pbuh), whose primary task was to
have on the form of architecture has duly been explain to mankind and put into practice the precepts
recognized. This causal relationship between the of Islam, are universal and timeless. The significance
evolution of the language of mosque architecture and of Islamic architecture is universal and permanent too,
Islamic architecture, in general, and the improvement in that the philosophy that it embodies is the Islamic
of the living standards of Muslims went on till Islamic one. However, such is the nature of Islamic
civilization attained its apogee and with it the architecture that it is receptive to both advances in
language of Islamic architecture achieved its science and technology and the dictates of people‟s
conspicuous sophistication and excellence. living conditions.
However, when the rich and versatile language of It is an imperative that Muslim architects always
mosque architecture evolved, the new developments remember this verity while trying to revive and
signified people‟s answers and solutions to the sustain the concept of Islamic architecture. In so
challenge of maintaining mosques to function as the doing Muslim architects are bidden to, firstly, identify
centres of Islamic collective worship and as the the general Islamic guidelines and principles
centres for community development, while, at the pertaining to the enterprise of building. Next, they
same time, conforming to the requirements of the must be fully aware of the implications of the
climate, geography, traditions, economy and building dilemmas and challenges their time and the diverse
technology of the places where they lived. The net regions in which they live entail. They cannot be
result of this approach is that there are many ways of trapped in a historical episode, overly romanticizing it
building mosques, such as those in the Middle East, and attempting to emulate the architectural solutions
the Indian Subcontinent, Turkey, Iran, Morocco, the Muslims of that particular period successfully
Malaysia, China, etc., but the soul and fundamental evolved. If something was the norm during a period
nature of all those mosque types are always the same and in a particular ecological setting, such by no
and are easily recognizable by those familiar with the means can be the same in every subsequent period
character of Islamic worship and the character of and in different ecological settings. Technological
Islamic cultures and civilization. (Al-Faruqi, 1985) advancements rapidly change; demands of different
Eventually, what became to be known as the eras fluctuate, even under the same ecological
language of mosque architecture, such as the minaret, conditions; climate exigencies must be painstakingly
courtyards, the minbar (pulpit), the mihrab (praying heeded; and, lastly, human psychology also changes
niche), domes, arches, iwans, certain decorative with the change of time and space posing a number of
styles, etc., must be seen as the best solutions and exigencies of its own. No architectural plan and
facilities that people have evolved over centuries for design which served as a solution for an age and place
themselves so that the projected roles of mosques are can be simply “parachuted” to another age and place
ensured. Such solutions and facilities must not be seen without properly modulating it to its rigorous
as religious symbols containing some ontological environmental and socio-cultural requirements.

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(Fathy, 1986; Akbar, 1988) To do that is to betray the episode while solving their problems possessed the
dynamic spirit of both the common sense and the same vision and objectives as we do today while
perpetual message of Islam. Blind and ignorant solving the problems of our own. On the other hand,
imitations and following, even in sheer religious however, we have to be extremely mindful and
matters, are categorically rebuked by Islam. selective as to what exactly to benefit from history, in
While taking hold of the general Islamic which areas and how far we are to emulate our
guidelines and principles with reference to creating an predecessors, because most of their problems were the
Islamic architecture, on the one hand, and while product of the circumstances under which they
studying the needs of different times and situations so operated, whereas our problems are the product of the
that the former can be accurately understood and circumstances under which we operate. Hence,
applied, on the other, Muslim architects in reality seldom can their solutions be utterly ours.
perform a degree of ijtihad, i.e., forming an There is no such thing as a standardized Islamic
independent opinion or judgment within the architecture which can be reproduced anytime and
framework of an available text. In doing so, if one anywhere. If truth be told, there is nothing as such in
excels one receives two rewards from God, but if one the whole body of the Islamic built environment.
for whatever reason fails to deliver, after he had tried Therefore, Muslim architects and designers should not
his best, one is bound to receive one reward from hesitate to unleash their burning Islamic spirit, desire,
God, as propounded by the Prophet (pbuh) in one of imagination and creativity in order to conceive and
his traditions. (Sahih al-Bukhari, Hadith No. 6805) create such an architectural tradition that will be
Based on this tradition, in no way can a serious, compatible with the requirements of both the religious
enlightened, accountable and willing person be a loser message and modernity. Undoubtedly, the given
as far as the execution of matters ordained by God is solutions will have to vary from one region to
concerned. Verily, this divine assurance should serve another, somewhere more and somewhere less. But
to the Muslim architects and designers as a starting the essence of all the possible designs, including those
point to look carefully and critically at the state of adopted as the best solutions in history, will remain
architecture and how buildings in the Muslim world one, because of the same worldview and the same
are planned and designed, as well as to start religious spirit and foundation that underpin the
contemplating the prospects of finding much better presence of Muslims and bind all the Muslim peoples
solutions which will be inspired by and infused with regardless of their different geographical locations,
the values of Islam, and will be responsive to the cultures and historical appearances. (Al-Hathloul,
exigencies of different times and regions. 2002) Whatever conception and form are eventually
At the start, Muslim architects ought not to be given to such an architecture, the same is absolutely
bound by a single historical structural model, device qualified to be branded as “Islamic”. On account of its
or solution. The past is to be viewed all the time as location, sheer exterior, or association with a
such, i.e., the past. It is to be neither excessively historical moment, no building can be more Islamic
venerated or idealized nor completely disregarded. than others. What matters, imperatively, is the total
(Akbar, 1988) The past must be put in its true function and utility, that a building is imbued with the
perspective with such notions as wisdom, pragmatism soul and purity of Islam, and that it stands for an
and practicality leading the way. In their daunting embodiment of the Islamic values and principles
search for contemporary Islamic architecture, Muslim insofar as the fulfilling of a building‟s functions and
architects and designers must be driven by a clear roles is concerned.
principled vision, a free spirit and an insatiable thirst Thus, perceiving and creating Islamic
for ingenuity, which must be shrouded in strong architecture is a very serious task. It is about giving
determination, self-belief and quest for excellence. people some of their fundamental rights, executing a
However, should some modern structural devices or religious obligation, and contributing to an
solutions appear to bear a resemblance, partly or appropriate or an otherwise implementation of the
totally, to the ones used in the past, one is not to shy message of Islam. The corollary of all this is that
away from reviving them within the existing contexts. Muslim architects, and all the other professionals in
The history of Islamic architecture is not to be looked the field of built environment at large, must enhance
down at as entirely outmoded and worthless. As we considerably their knowledge of Islam: its Sharia’h
are against blind and ignorant imitation of the past, and worldview. This may appear as a daunting task to
we are likewise against disengaging ourselves from it many, however, needless to say that it is incumbent
and completely ignoring the numerous lessons that we upon every Muslim, male and female, to know the
can learn therefrom. Indeed, much can be learned rulings of Islam pertaining to the obligations and
from history because the protagonists of any historical teachings they have to adhere to in their life.

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While Islamizing the notion of architecture in option, however, if applied alone is not really a
both theory and practice, Muslim architects and helpful one, as it is suggestive, nominally though, of
engineers can draw on their own familiarity with the perpetuating the existing rift between the religious
rulings of Islam, provided the same is adequate. and architectural sciences. At best, the same can be
Otherwise, trustworthy religious scholars, who are seen as just an addendum to the existing curriculum,
both qualified and broad-minded, should be consulted to which the students are bound to develop much
and engaged as many times as needed. It goes without indifference. Definitely, the best and most workable
saying that unremitting inter and cross-professional solution would be a feasible combination of both
studies and research activities appear to be inevitable. options. In the process, either option can be given
This is bound to lead gradually to narrowing down the more emphasis on the expense of the other, subject to
glaring gap separating the religious scholars and their the dictates of different situations. However, no
fields of interest from the secular ones and their own matter what model is eventually developed, this
fields of interest. This way, every scholar will become aspect of Islamization process can become effective
aware as to his/her role in society and his/her only if students are constantly urged to incorporate
obligations toward society, nature and God. Certainly, what they have learned in the classroom into their
the religious scholars will have to widen their practical work in studios and laboratories. Above all
interests and concerns, becoming what they are this, furthermore, intensive workshops, seminars and
actually always meant to be: the guardians of trainings can be periodically organized for those who
societies. But to secure that accolade they ought to have already graduated and are actively involved in
reevaluate themselves and their undertakings, striving construction sector professions, so that continuity is
to be a more practical, approachable, people-friendly, ensured and if considered necessary with some
and less dogmatic and idealistic lot. Whereas the professionals, enthusiasm for the mission renewed.
secular scholars will have to think of Islamizing their It would be even better if education systems of
knowledge, wherever there is a conflict of interests Muslims are such that all students come to colleges
and as much as possible, realigning their scientific and universities with a reasonable amount of
goals and aspirations with the goals and aspirations of knowledge about Islam and its culture and history,
the Muslim community to which they belong. which they have obtained beforehand at the lower
Certainly, it is a high time that a serious and levels of their study. What would then transpire in
scientific initiative of integrating the Islamic colleges and universities is that no time will be wasted
worldview and value system into architecture takes on clarifying basic concepts and on dealing with
off in the Muslim world. However, such a scheme introductory issues. Rather, straight from the
ought to constitute but a segment of a broad beginning the core issues could be seriously
Islamization project aimed at bringing about a total approached from perspectives that suite the level of
harmonization between the education systems of students‟ study, aptitude and interests. It could be then
Muslims and the teachings of Islam. It is not only that hoped that within the prescribed timeframe which
architecture should be targeted by the scheme, but students spend in colleges and universities, a
also the whole of built environment professions. The significant set of objectives with respect to
process of integration will yield best results if it were Islamization and integration of knowledge can be
embarked on gradually, after people have become successfully achieved. Then, the whole enterprise will
convinced of its relevance and urgency. in due time become a serious, sought-after and
In universities and colleges where students productive scientific project, rather than a superficial,
undertake architecture programs, some in-depth and superfluous and decorative diversion.
deemed most needed programs on Islamic studies can
be taught. Lecturers and tutors must be well-educated, TOWARDS THE REVIVAL OF ISLAMIC
well-trained and must lead by example. Their role is ARCHITECTURE
critical. The mission of Islamization is a massive and
complex one so students will always look up at their Islamic architecture is a fine blend of loads of
teachers for inspiration and guidance. The programs conceptual and practical factors which are interwoven
can be taught independently or they can be integrated with the treads of the belief system, teachings and
into the syllabus of other courses. The latter option is values of Islam. In order to expedite and give more
an excellent one, as it is spontaneous and natural, sense to the process of reviving, revitalizing and
hence more effective. Due to the obvious relevance Islamizing the architecture of Muslims today, the
and applicability of the integrated subject matter, the following observations and suggestions could be
students will have little or no reasons to develop any taken into account:
aversion to what they are subjected to. The former

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 Reviving Islamic architecture is an extremely nor totally discarded. A middle path is thus to be
serious and demanding task. It requires major pursued and adopted. History is to serve as a
contributions and high-spirited concerted efforts source for shaping a better present and for
of many parties from across the wide spectrum of forecasting a better future. Ignorance about
society: government, educators, practitioners, history means ignorance about the presence and a
professional bodies, NGOs, members of the doubt and insecurity about the future.
business community, students and the general  Developing and advancing the Islamic
public. Certainly, relevant governmental architectural theory based on the most authentic
departments, colleges and universities, private sources of Islam: the Qur‟an and sunnah, i.e.,
architectural firms and institutions are identified revelation.
as the most relevant agencies and their people as  Studying and paying due respect and appreciation
the most important protagonists in spearheading to all the Muslims who excelled in architecture
and managing the Islamization of the architecture from the dawn of Islam till the present. The roles,
project. The responsibilities of these parties are reputations and contributions of those persons to
the biggest on account of their roles in society. It society are to be at the core of this type of
follows that in case of failure, especially if such studies.
happens due to deliberate mediocrity, lack of  Comparative studies between Islamic architecture
interest and apathy, their share of blame will be and other architectural systems and theories to be
the biggest one as well. undertaken. Unifying and diverging points to be
 Defining and clarifying the necessary concepts clearly spelled out and scrutinized.
and terminology such as “Islamic architecture”,  Since the religion of Islam is the foundation and
“Muslim architect”, “Islamic aesthetics”, moral fiber of Islamic culture and civilization,
“Islamic built environment”, “Islam and including architecture, Islam likewise is to be the
building”, “the Qur‟an and the Prophet‟s sunnah foundation and moral fiber of Muslim
as the sources of Islamic architecture”, “Islam educational systems. It is only with a genuine
and the environment”, “ihsan, itqan or Islamic mindset, passion and purpose that Islamic
excellence”, “man as khalifah or the vicegerent culture and civilization, including architecture,
on earth”, “Islam as a comprehensive way of can be revitalized and restored. Thus, Muslim
life”, “Islam as the final and universal educational systems must aim to produce
revelation”, “Islam and culture”, “Islam and generations whose members will be acquainted
civilization”, “Islam and society”, “Islam and with, feel affection for, practice, care and live for
history”, etc. Islam: its ideology, peoples, history, culture and
 Developing a comprehensive code of conduct for civilization. Only in such a dynamic, conducive
Muslim architects based on general Islamic ethics and engaging intellectual environment, genuine
and teachings. It can be called “Islamic Islamic architecture is and can be taught and
architectural ethics”. learned.
 Expounding and invalidating the popular errors  Encouraging, facilitating and supervising a
and misconceptions about all the aspects of research culture on various issues in relation to
Islamic architecture. The causes of such errors the theme of Islamic architecture. This is in order
and misconceptions are to be carefully to significantly enrich libraries and bookshops
investigated so that the conditions conducive to with genuine references on the subject in question
breeding confusion and misunderstanding so that propagating, teaching and practicing
towards Islamic architecture are forever wiped Islamic architecture becomes a viable
out. proposition.
 History of Islamic architecture, commencing with  Promoting architecture as a multidisciplinary
the time of Prophet Muhammad (pbuh) till the branch of learning and a profession much wider
present, to be critically surveyed and examined. than routinely held.
This is so because in order to properly diagnose  Encouraging and promoting creative, critical,
the present predicaments plaguing Islamic global, unbiased, unprejudiced and tolerant
architecture and to be able to chart a better future thinking.
course with regard to the same, the Muslims must  Advocating strict following in religion and
be acquainted with the history of their Islamic unbound inventing in architecture.
societies, in general, and the history of Islamic  Promoting a culture of comprehensive excellence
architecture, in particular. History of Islamic in Muslim architectural education and practice.
architecture is to be neither excessively venerated

7
 JURNAL INTELEK VOLUME 6, ISSUE 1

 In Muslim colleges and universities to integrate Al-Bukhari. (2002). “Sahih al-Bukhari”, Beirut: Dar
the Islamic worldview, the belief system, al-Kutub al-„Ilmiyyah.
teachings and values of Islam into the
architecture curriculum. The integration is to be
Burckhardt, Titus. (1976). “Art of Islam”, London:
executed in a spontaneous and natural way at
World of Islam Festival Publishing Company Ltd.
both the theoretical and practical levels. The
religious and architectural technical components
are to be viewed as the equivalent parts of a Al-Faruqi, Lois, Lamya. (1985). “Islam and Art”,
whole with no clear demarcation lines separating Islamabad: National Hijra Council.
them. This way, students will have little or no
reasons whatsoever to develop any aversion to
Fathy, Hassan. (1986). “Natural Energy and
the notion of integration between the religion of
Vernacular Architecture”, Chicago: The University of
Islam and architecture. Religious components if
Chicago Press.
properly integrated will not be deemed as an
addendum to the existing curriculum, or as an
extra burden imposed on students. Both religion Forty Hadith Qudsi,
and architecture will thus be seen in their true http://www.usc.edu/dept/MSA/fundamentals/hadithsu
light. nnah/hadithqudsi.html.
 As regards the implementation of the
Islamization of architecture project, policy- Hakim, Besim, Selim. (1988). “Arabic-Islamic
makers in particular to prepare measures and Cities”, New York: Kegan Paul International.
mechanisms for the implementation and to
develop indicators of performance. Al-Hathloul, Saleh. (2002). “Legislation and the Built
Environment in the Arab-Muslim City”,
CONCLUSION http://www.csbe.org/e_publications/arab-
muslim_city/index.htm.
Islamic architecture is not concerned about the
form of buildings only. Islamic architecture signifies a
process where all the phases and aspects are equally The Holy Qur‟an.
important. It is almost impossible to identify a phase
or an aspect in that process and consider it more “Fine Arts in Islamic Civilization” (1981). M.A.J Beg
important than the others. The Islamic architecture (Ed.), Kuala Lumpur: The University of Malaya
process starts with having a proper understanding and Press.
vision which leads to making a right intention. It
continues with the planning, designing and building
stages, and ends with attaining the net results and how
people make use of and benefit from them. Islamic
architecture is a subtle balance of all these factors
which are interwoven with the treads of the belief
system, principles, teachings and values of Islam.

REFERENCES

Akbar, Jamel. (1988). “Crisis in the Built

Environment”, Singapore: Concept Media.

Bahnassi, Afif, “The Islamic Architecture and its

Specificities in Teaching Curricula”,
http://www.isesco.org.ma/pub/Eng/Islarch/P2.htm

Bianca, Stefano. (2000). “Urban Form in the Arab

World”, London; New York: Thames and Hudson.

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