mosques architecture: a study on building typology and issue development

Mosques ArchitectureA Study on Building Typology and Issue Development

Nangkula Utaberta

MessageThe presence of buildings dubbed as ‘Islamic Architecture’

in the last half a century has managed to communicate the image that Islam is wasteful, ethnocentric, feudalistic,

unfriendly and backwards. We will present the contradictory hadiths that speak of a ‘different’ Islam in the opposite meanings and their implications for a new

Islamic Architectural vocabulary.

Content:

1. Mosque as a Building Typology2. Mosque as an Institution and Community Centre3. Reconstructing the Idea of Mosque and Islamic

Architecture

1. Mosque as a “Building Typology”

Reconstructing The Prophet’s Mosque

The Prophet’s Mosque and Its Activity

1. Hypostyle Typology

2.Turkish and Sentral Asia Typology

3. Iranian Typology

4. IndianTypology

5. ChineseTypology

6. Southeast Asia (Nusantara)Typology

1. Hypostyle Typology

Damascus Mosque (709-715 M)

The Great Mosque of Cordoba (961-966 M)

Qairawan Mosque, Tunisia (836 M)

Djenne Mosque (rebuild 1909 M)

2.Turkish and Sentral Asia Typology

Sehzad Mehmet Mosque (1544M)

Sultan Ahmet (Blue) Mosque (early 17th century)

Nurosmaniye Mosque (Mid 18th)

Suleymaniye Mosque (1550M)

3. Iranian Typology

Amin Mosque, Turfan (1778 M).

Bukhara Mosque, Uzbekistan (1807 M)

Isfahan Mosque (8-17th Century).

I’Shah Mosque, Isfahan (1612-1637 M. ).

4. Indian Typology

Badshahi Mosque, (1673-1674 M ). Fatehpur Sikri Mosque (1568-1578 M).

Delhi Mosque, (1650-1556 M ).Wazir Khan Mosque, Lahore (1634-1635 M. ).

5. Chinese Typology

Huang Sheng Si Mosque, Guangzhou (10th century )

Zhen-Jiao Si Mosque, Hangzhou (12th century )Niu Jie Mosque,Beijing(1362 M )

6. Southeast (Nusantara) Typology

Approaches in Modern Mosque: The Problem of Object-Centered Theories of Architecture

1. The Folly of Revivalism2. The Difficulty of Metaphors3. The Confusion of Geometry4. The Expense of Structuralism5. The Potentiality of Regionalism

RevivalismDefinition1. The direct interpretation of a previous

architectural language using the same materials and construction process

2. The direct application of forms and architectural elements from a previous known architecture using other than the original materials and construction process.

Advantages1. The language is easily recognizable by

the public.2. It makes design an effortless thing if

mere imitation is the game3. It affords a direct link to the past and

ensures static continuity.4. As in the work of Hassan Fathy, there is

both an economic growth due to the application of local craft and materials with low scale development that suits a pre industrial culture.

Disadvantages

1. Local revivalism does not relate to the idea of a spirit of time; a building that ignores the scientific and intellectual development of the present era. Progressive idealism gives in to romantic or expedient solutions that suggest a society that is not brave enough or sure enough to get out of its own cocoon of certainty.

2. Foreign revivalism brings in problems with climatic context as well as the expensive efforts of bringing in foreign materials and labour.

3. It presents a society such as the Malays and a religion such as Islam in the light of strict dogma and as a static entity.

4. There is a problem of architectural interpretation of past precedent buildings such as the monumental mosques and palaces which becomes models for the present building and thus invites an embarrassing or erroneous interpretation of the religion or culture.

5. Revivalism forces an ethnocentric solution that might backfires to a concept that affords universal values.

MetaphorDefinitionA building designed to communicate a meaning through the

use of an abstraction of an object.

Advantages1. Depending on the choice of object

referred to and the user’s ability to interpret, it is a powerful tool of communication.

2. It affords an easy road to an interesting and unique form that is hardly present in the past.

Disadvantages

1. Wrongfully executed, the metaphor is guessed and the message becomes static.

2. Wrongfully chosen, the object referred to has nothing in common with the present user and becomes an elitist tool of interpretation.

3. The preconceived form of a metaphor forces much structural and wastage of space to accommodate the shape chosen.

4. Too obvious a form, and the message becomes totally insulting to one’s intelligence

5. Too complex, and the message dies with the architect!

GeometricismDefinitionThe use of geometric elements in the overall form, fenestrations

and ornamentation in a building

Advantages1. The message of ‘back to principles’ in the form of basic

recognizable forms.2. There is a message of universality and the idea of ‘progress’3. A convenient element of mystical intellectuality.4. A clear sense of order.

Disadvantages1. Towards an elitist language of artists and architects2. An impression of ‘inorganic response’ or ‘anti-nature

Structuralism DefinitionThe skeletal expression of a building which reveals the

structural and services system and also the use of ‘state of the art’ technology to stretch the limits of the material

Advantages1. A dynamic message2. A clear, open and ‘honest’ expression3. A solution within the ‘sprit of the times’4. A progressive outlook

Disadvantages1. Expensive initial cost of labour and technology2. Difficulty of expansion and growth3. Expensive energy cost4. A monstrous scale giving man an insignificant impression 5. The impression of an expensive shelter and of a machine architecture6. High energy materials

Regionalism and Organic ArchitectureDefinitionThe use of local materials using modern technology and understanding and the

design of buildings in direct passive response to the climate and local cultural context.

Advantages1. An architecture befitting a sense of Spirit of the place2. The use of natural materials affords a Sustainable development relating to the idea

of man as the Khalifa3. Response to the climate and the use of materials relate to the message of ‘strong,

tested and eternal values’4. A message of cultural tolerance since each geographic area implies a variety of

architectural response5. A low scale development affords the idea of social and economic sustainability6. A dynamic and interpretation within the Spirit of the times

Mosque Styles in Indonesia1. Traditional-Vernacular Mosque2. Foreign-Acculturation Mosque3. Moghul-Colonial Mosque4. Modern-Expressionism Mosque5. Modern-Vernacular Mosque6. Post Modern-Revivalism Mosque7. Mechanistic Power Mosque

Traditional-Vernacular Mosque

Foreign-Acculturation Mosque

Moghul-Colonial Mosque

Modern-Expressionism Mosque

Modern-Vernacular Mosque

Post Modern-Revivalism Mosque

Mechanistic-Power Mosque

2. Mosque as an Institution and Community Centre

• Arabian, Egyptian, Turkish and Persian Eclectic Expression.• Ornamental Dressing with Polished Tile Work

• Use of Domes, Minarets and Arches• Masonry-like expression with little fenestration• Straight, High, Solid and Unfriendly Looking Fence

• Monumental Scale and • Symmetrical Hierarchy

How about this ?

Or this ?

Issues in Interpreting the Idea of Islamic Architecture:• The Problem of Historiography• The Problem of the Idea of Architecture• The Problem of the Idea of “Religious

Architecture”• The Problem with the Idea of Civilization

The Problem of Historiography- Method of description

- Choice of sampling

- Choice of Sources

- Method of interpreting sources

- Historians’ personal taste and agenda

“Ibn Sa'd, in his biography of Muhammad relates a story first told by Abd Allah Ibn Yazid who visited Medina in 707, when the Prophet's residence was still intact. There Abd Allah met and talked to a grandson of Muhammad's widows, Umm Salama. She had told her grandson that when Muhammad was away on the expedition to Duma in the year 626 she had built an addition to her apartment

with a wall of burnt bricks. On his return Muhammad rebuked her, saying "Oh Umm Salama! Verily the most unprofitable thing that eat up the wealth of a believer is building." This opinion seem to have prevailed among the Arabs toward the period of the Orthodox Caliphate.

(Hoag 1989, p.10)

We shall also observe the variety of motives which have prompted the writing of architectural history: thus, in the nineteenth centuries the study of medieval architecture was often closely bound up with the

promotion of specific religious ideas, as it was in the early nineteenth century with the rise of nationalism; the exceptional dominance in

England of the country house as a building type and as a social focus from at least the mid-sixteenth to the early twentieth centuries has

understandably been reflected in the scope of modern architectural writing in this country. It will also become increasingly clear that two

of the most important and persistent motives which lie behind the production of architectural history are the practice and the

preservation of architecture. Thus, whereas historians frequently have a concealed axe to grind, generally political or religious,

architectural historians have often had an openly displayed axe: the furtherance of a particular type of present-day architecture.

Watkin, David. The rise of Architectural History, p.viii-ix

When thinking and writing about works of art, the historian is consciously or unconsciously influenced by various determinants. He does not work without aspirations, preconception and suppositions. His training, knowledge and experience provide for him an intellectual platform from which to launch his inquiries. As an individual he is a social phenomenon, a product of his period and environment.

Eugene W Kleinbauer, Modern Perspectives of ArtHistory , p.13

The Problem of the Idea ofArchitecture

• Architecture as monument

• Architecture as pure art and aesthetic

• Architecture as high technology

A Cathedral is an Architecture, a garage is a shelter…

Nikolaus Pevsner, An Outline of European Architecture.

THE ARCHITECT IS CAREFULLY GUARDED FROM THE COMMON TROUBLES OF THE COMMON MAN,

BUILDING FOR IGNORANT, PURSE PROUD DIGESTING MACHINES……LIVING ART MUST HAVE

MORE IN IT THAN IMITATED STYLE………

John Ruskin 1819-1900

The mystification about architecture has isolated the intimate building art from the common interest and understanding of ordinary men. To talk with believing architect on this theory is almost as hopeless as to chaff a cardinal…architecture is human skill and feeling shown in the great necessary activity of building. It must be living progressive, structural art, always readjusting itself to changing conditions of time and place. If it is true it must ever be new…

Lethaby 1896

All report made lately by architects and educators on the state of architecture in the sixties were dominated by two words: confusion and chaos. It seems to them that the inherent tendencies of an architecture of the twentieth century as they were born fifty year or so ago and appeared then as a deeply felt, invisible entity to their initiators, have been exploded into so many fractions that it becomes difficult to draw them together to coherence again. Technical innovation first greeted as delightful, new means to an end, where seized separately and set against each other as ends of themselves; personal methods of approach were hardened into hostile dogmas; a new awareness of our relationship to the past was distorted into revivalist spirit; our financial affluences was mistaken for free ticket into social irresponsibility and art-for-art sake mentality; our young people felt bewildered rather than inspired by the wealth of means at their disposal and were either trying to head for safe corners with limited objectives or succumbing to a frivolous application of kaleidoscopically changing patterns of “Styling” or mood’ architecture.

…The modern artist is frequently accused of moving in an exclusive world of his own, a stranger to his fellow men, but a true artist is always a candid interpreter of his society….

Walter Gropius 1968.

“Arabia, at the rise of Islam, does not appear to have possessed

anything worthy of the name of architecture. Only a small portion of

the population was settled, and these lived in dwellings which were

scarcely more than hovels.”

(Creswell 1958, p.1)

“Such was the house of the leader of the community at Medina . Nor did

Muhammad wish to alter these conditions; he was entirely without

architectural ambitions , and Ibn Sa'd records the following saying of

his:" The most unprofitable thing that eateth up the wealth of a

Believer is building."”

(Creswell 1958, p.4)

The Problem of the Idea of ‘Religion and Religious Architecture’

• Religion as ritual (House of Worship)

• Religious Architecture as House of God

The history of religions has known two influences that sought to reduce its jurisdiction by limiting the data that constitute its subject matter: one was to attempt to redefine the religious datum in a restricted and narrow manner, and the other was an isolationist policy observed vis-a-vis Judaism, Christianity and Islam.

The attempt to limit the jurisdiction of phenomena of religions by giving the religious datum a narrow definition led to theories that have tried to isolate the religious element and to identify it in terms of "the religious", "the holy", "the sacred". The problem these theories faced was primarily the reductionist's analysis of the religious phenomenon into something else that would lend itself more readily to his kind of investigation .

Ismail Faruqi 1988, pp.416-417

Consider what a mosque, temple or church is. It is a place where we try to elevate spiritually to meet with God. It is the place where He dwells, a place

where we go to seek solace and to communicate with Him, it is a place where we feel most at ease and where

His presence, peace and comfort are most felt. It is indeed our refuge.

Jimmy Lim, “Editorial comments”, Majalah Akitek, Vol. 2 no. 6, Nov.Dec.1990)

• Object Centered and not Value Centered

• The Idea of Progress

• Political Agenda

The Problem with the Idea of Civilization

“…The art of Islam is Islamic art not because it was created by Muslim but because it issues forth from the Islamic revelation as do the Divine Law and the Way. This art Crystallizes in the world of forms the inner realities of the Islamic Revelation and, because it issues from the inner dimension of Islam, leads man to the chamber of the Divine Revelation. Islamic Art is a fruit of Islamic spirituality from the point of view of its genesis and as an aid, complement and support for the spiritual life from the vantage point of realization or return to the origin.”

Seyyed Hossein Nasr, Islamic Art and Spirituality, page 7

“ If “Islam” pertains to religion of Islam, and “Muslim” to the people who profess Islam, then the term “Islamic architecture” would apply to buildings inspired by Islamic religious thought and practice, and intended to serve an Islamic religious purpose, whereas, “Muslim Architecture” would be the more appropriate term applicable to all buildings associated with Muslim as a people or peoples.”

Kamil Khan Mumtaz, The Islamic Debate: Architecture in Pakistan, Page 41.

Rabbi Ibrahim ben Ezra (19th) Priest and Sheikh in 1919 revolution

Mamluk Qur’an Coptic Bible

Al-Muayyad Mosque, Kairo Abu Sirga Church, Kairo

Coptic Museum. Aqmar Mosque

Sultan Hassan Mosque Church of the Virgin, Zwayla

“No further change had taken place in Muhammad's house at the time of his death on 8 June 632. He was buried in the room which he had occupied in his lifetime. His house has not yet become a mosque and its transformation to such was by no means a rapid process. It apparently remained a house long after his death, for Abu Bakr, on being elected Khalif or Successor, made use of it in the same way as Muhammad himself. It was still a house in A.D. 655, when the Khalif Uthman was murdered there in the room next to that in which the Prophet lay buried. Caetani considers that the fundamental change took place when Ali transferred the seat of government to Kufa in 657 and Medina sank back to the status of a provincial town. It was then that the memories of the Prophet, with which it was so intimately associated, raised it to the grade of sanctuary, as the place where more than half of the Qur'an was revealed, the place which had been his home for ten years, and finally his grave.”

Creswell 1958, pp. 5 – 6

“Ziyad, who was well acquainted with the turbulent spirit of

the cities of Iraq, thoroughly realized the political importance of the mosque, that dominating position in

which was concentrated at that time the political and

social life of the Arab Empire. At the same time he felt

that the masjids of the tribes were a danger to him,

hence his anxiety to embellish and enlarge the Great Mosque, so that by its splendor and proportions it would

eclipse the tribal masjids and attract all to it.”

Creswell 1958, p12-13

Historiography

The Idea of “Religious

Architecture”

The Idea of Architecture

The Idea of Civilization

Interpreting the Idea of Islamic Architecture

3. Reconstructing the Idea of Mosque and Islamic Architecture

• Reminder of God

• Reminder of Ibadah and ‘Perjuangan’

• Reminder of Life Here-after

• Reminder of Humility

• Reminder of the Waqaf and Public Welfare

• Reminder of Cultural Tolerance

• Reminder of Sustainability

• Reminder of Accountability

Reminder of God1.The Qur’an contains Ayat to invite man to contemplate His Creations as in the

trees, mountains, rivers and variety of birds and animals.

2.“Nature is the only body of God you will ever see”, Frank Lloyd Wright

3.Cities and Architecture must be planned around Nature. Nature must be Overwhelming. Man’s product must be seen as secondary.

4.The use of natural materials must be accentuated in buildings. They must be contrasted tactfully against the strength of new materials.

5.The use of natural climate control should be encouraged such as the wind and light that touches the skin comes not from man made products but that of God-Nature

And is He Who spread out the Earth, and set thereon mountains standing firm, and (flowing) rivers: and fruit of every kind He made in pairs, two and two: He draweth the night as a veil o’er Day. Behold, verily in these things there are Signs for those who consider!

And in the earth are tracts (diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees-grown out of single roots o otherwise: watered with same water, yet some of them We make more excellent others to eat. Behold, verily in these things.

QS Ar-Rad 3-4

Reminder of Ibadah and PerjuanganThe core meaning of life for Muslims is the idea of not only personal ritualistic ibadah but the greater meaning of perjuangan or strive in community well being.

It is in the strife that much of the soul forming attributes of a good Muslims strengthened by private and individual devotions that create the true Islamic spiritual experience

• The Qur’an contains Ayat about solat and sadaqah in one verse.

• The Qur’an defines Islamic characteristics through the acts of communal obligations.

• The hadith on Jihad shows that the Prophet prefers one who struggles with the community then one who runs off alone into the mountains.

PUTTING RIGHT MORE IMPORTANT THAN PRAYERS, FASTING

Abu al-Darda’ reported the Apostle of Allah (may peace be upon him) as saying: Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: it is putting things rights between people, spoiling them is the shaver (destructive)

Sunan Abu Dawud Vol.III, p.1370

Umm Kulthum, daughter of ‘Uqbah, said: I did not hear the Apostle of Allah (may peace be upon him), giving license for anything people say falsely except in three matters. The Apostle of Allah (may peace be upon him) would say: I do not count liar a man who puts things right between people, saying a word by which he intends only putting things right, and a man who says something in war, and a man who says something to his wife and the wife says something to his husband.


Abu Dhar reported the Apostle of Allah (may peace be upon him) as saying: He who separates the community within a span takes off the noose of Islam from his neck.


The houses of worship are true community centers for people to build their spiritual soul through devotional worships and social activities. These buildings should be of a size adequate for a neighborhood and ease of access. They should be clearly spaced within our daily patterns of toil. They should Not be made to look like monuments. The networking of houses of worship forms the important foundation of social equilibrium in a multi-religious community under the governance of Islamic leadership.

The planning and design of these buildings and their landscaping must be done in making it inviting and easy for public participation.

Fences must be turned into elements that invite creative use and not throw people off.

Reminders of Life Hereafter•Man must be reminded of the certainty of life hereafter as part of their

motivation in ibadah and responsibility.•Graves and cemeteries are the stark and obvious reminders in this

physical plane of existence concerning a gateway to the hereafter.•Many designers seek to depict the paradisal gardens but if one can have

that in this world, what need to us of the hereafter?

Cemeteries must be sited so that we can view them easily within our daily patterns of life. The approach to the cemetery must be made in a manner that it encourages the slow pace of walking within a public space so that to invite a maximum visual exposure and thence the barakah for the dead.

Cemeteries must be landscaped such that they are orderly and equipped with outdoor furniture and facilities that cater to the talqin ceremony as well as private visits.

FUNERAL PATH IN RELATION TO PUBLIC SPACES

Anas b. Malik reported: There passed a bier (being carried by people) and It was lauded in good terms. Upon this the Apostle of Allah (may peace be upon him) said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words. Upon this the Apostle of Allah (may peace be upon him) said: It has become certain, it has become certain, it has become certain. ‘Umar said: May my father and mother be ransom for you! There passed a bier and it was condemned in bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allah (may peace be upon him) said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah’s witnesses in the earth, you are Allah’s witnesses in the earth, you are Allah’s witnesses in the earth.

Sahih Muslim Vol. II, p.451

It is narrated on the authority of ‘Amir ibn Rabi’a (may Allah be pleased with him) that the Prophet (may peace be upon him) said: Whenever you see a funeral procession, stand up for that until it moves away or is lowered on the ground.


It is reported on the authority of Ibn Juraij that the Holy Prophet (may peace be upon him)said: Should anyone amongst you see a bier he must stand up so long as it is within sight in case he does not intend to follow it.


GRAVES AS PLACES OF WORSHIP AND AS A SHRINE

Narrated ‘Urwa: ‘A’isha said, “The Prophet in his fatal illness said, “Allah cursed the Jews and the Christians because they took the graves of their Prophet as places for praying” ‘A’isha added, “Had it not been for that the grave of the Prophet would have been made prominent but, I am afraid it might be taken (as a) place for praying.

Sahih Al-Bukhari Vol. 2, p.232

Narrated ‘A’isha: When the Propet became ill, some of his wives talked about a church which they had been seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church’s) beaty and the pictures it contained. The Prophet raised his head and said, “Those are the people who, whenever a pious man dies amongst them, make a piece of worship at his grave and then they make those pictures in it. Those are the worst creatures in the sight of Allah.”


Narrated ‘A’isha: Allah’s Apostle in his fatal illness said, “Allah cursed the Jews and Christians, for they built the places of worship at the graves of their prophets.” And if that hed not been the case, then the Prophet’s gave would have been made prominent before the people. So, (the Prophet) was afraid, or the people were afraid that his grave might be taken as a place for worship.


Reminder of Humility•Muslims must be humbled before God and leaders must be humbled before those

they lead. This is a lesson in political leadership.

•The Prophet was humble as in no one can distinguish him from the sahabah when he sits among them. The Prophet does not allow others to stand in his presence or make a special seating for him.

•Buildings must be planned so that many of them are humbled by nature in the sense of proper positioning or being aware of their presence.

PROPHET UNIDENTIFIED AT A GATHERINGNarrated Anas bin Malik: While we were sitting with the Prophet in the mosque, a man came

riding on camel. He made his camel kneel down in the mosque, tied its foreleg and then said: “Who amongst you is Muhammad?” At that time the Prophet was sitting amongst us (his Companions) leaning on his arm. We replied, “This white man reclining on his arm. The man then addressed him, “O Son of ‘Abdul Muttalib.” The Prophet said , “I am here to the Prophet “I want to ask you something and will be hard in questioning. So do not angry want.” The man said, “I ask you by your Lord, and the Lord of those who came before, has Allah sent you as an Apostle to all the mankind?” The Prophet 1 replied, “By Allah, yes.” The man further said, “I ask you by Allah. Has ordered you to observed fasts during this month of the year (i.e Ramadan)?” He replied. “By Allah, yes.” The man further said, “I ask you by Allah/ has Allah ordered you to Zakat from from our rich people and distribute it to amongst our poor people?” The Prophet replied, “By Allah, yes.” There upon that man said, “I believe in all that with which you have been sent by my people as a messenger, and I am Dimam bin Tha’laba from the brothers of Bani Sa’ad bin Bakr.”


PRAYER AT GRAVEYARDIt is narrated on the authority of Abu Huraira that a dark-complexioned woman (or a youth) used to

sweep the mosque. The Messenger of Allah (may peace be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) grave. Their led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them.


PROPHET’S ROOM

I visited Allah’s Messenger (may peace be upon him), and he was lying a mat. I sat down and he drew up his lower garment over him and he had nothing (else) over him, and that the mat had left its marks on his sides. I looked with my eyes in the store room of Allah’s Messenger (may peace be upon him). I found only a handful of barley equal to one sa’ and an equel quantity of the leaves of Mimosa Flava placed in the nook of the cell, and a semi-tanned leather bag hanging (in one side), and I was moved to tears (on seeing this extremely austere living of the Holy Prophet), and he said: Ibn Khattab, What makes you weep? I said: Apostle of Allah, why should I not shed tears? This mat has left its marks on your sides and I do not see in your store room (excpt these few things) that I have seen: Caesar and Chosroes are leading their lives in plenty whereas you as Allah’s Messenger His Chosen One and that is your store! He said: Ibn Khattab, aren’t you satisfied that for us (there should be the prosperity) of Hereafter, and for them (there should be the prosperity) of this world? I said: Yes. And as I had entered.

Sahih Muslim Vol. II, p.763.

RED AND YELLOW DECORATIONThe construction of the mosque. Abu Sa’id said, “The roof of the mosque was

made of the leaves of date palms.” ‘Umar ordered a mosque to be built and said, “Protect the people from rain. Beware of red and yellow decorations for they put the people to trial.” Anas reciting a part of a Hadith said, “They will boast of them (mosques) rather than coming frequently to them for offering prayers.” Ibn ‘Abbas said, “You (Muslims) will surely decorate your mosques as the Jews and Cristians decorated (their churches and temples).

Sahih Al Bukhari, Vol. I, p.260.

Narrated ‘Abdullah (bin ‘Umar): In the life-time of Allah’s Apostle the mosque was built of adobes, its roof of the leaves of date-palms. Abu Bark did not alter it. ‘Umar expanded it on the same pattern as it was in the life-time of Allah’s Apostle by using adobes, leaves of date-palms and changing the pillars into wooden ones. ‘Uthman changed it by expanding it to a great extent and built its walls with engraved stones and lime and made its pillars of engraved stones and its roof of teak wood.

Sahih Al Bukhari, Vol. I, p.260-261.

ADMONISHMENT IN BUILDING HIGH MOSQUEIbn ‘Abbas reported the Apostle of Allah (may peace be upon him) as saying: I

was not commanded to build high mosques. Ibn ‘Abbas said: You will certainly adorn them as the Jews and Christians did.

Sunan Abu Dawud, vol. I, p.116.

• Monumentality in buildings of governance must be eliminated.

Instead verandahs or external corridors should be encouraged to

invite public participation. Fences on public buildings must be eliminated.

• Monumental scale and absolute symmetry must be carefully placed so

as not to be construed as an elite separation between government and

the governed.

Reminder of Waqaf and Public Welfare1.The waqaf is the strongest statement of individual sacrifice to the

community.2.The hadith of the waqaf is very clear on this point. In todays

parlance, the waqaf idea directly concerns public welfare.3.The architect must take the idea of public spaces, furnitures and

facilities as an important contribution to public architecture, and not merely as an ‘extra’.

4.Institutions of welfare such as homes for the elderly, orphanage and the handicap should be carefully sited so as maximum exposure to the public as a reminder of the integrated communal responsibility.

DISTRIBUTING GOODSNarrated Anas: Some goods came to Allah’s Apostle from Bahrein. The Prophet ordered the people

to spread them in the mosque- it was the biggest amount of goods Allah’s Apostle (may peace be upon him) ‘had eve received. He left for prayer and did not even look at. After finishing the prayer, he sat by those goods and gave from those to anybody he saw. Al-‘Abbas came to him and said, “O Allah’s Aposte! Give me (something) too, because I gave ransom for my self and ‘Aqil.” Allah’s Apostle (may peace be upon him) told him to take. So he stuffed his garment with it and tried to carry it away but he failed to do so. He said, “O Allah’s Apostle! Order someone to help me in lifting it.” The Prophet refused. He then said to the Prophet: Will you help me to lift it?” Allah’s Apostle refused. Then Al-“Abbas threw some of it and tried to lift it (but failed). He again said, “_O Allah’s Apostle order someone to help me to lift it.” He Prophet: “Will you please to help me? O lift it?” he again refused. Then Al-“Abbas threw some of it, and lifted it on his shoulders and went away. Allah’s Apostle kept on watching him till he disappeared from his sight and was i astonished at him greediness. Allah’s Apostle coin was distribute.

Sahih Al Bukhari Vol. I, p.246

Abu Huraira reported allah’s Messenger (may peace be upon him) as sa ying: He who alleviates the suffering of a brother our of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother , and he who treads the path in search of knowledge, Allah would make that path easy, leading to Paradise for him and those persons who assemble in the house among the houses of Allah (mosques), and recite the Book of Allah and they learn and teach the Qur’an (among themselves) there would descend upon them the tranquility and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near ‘Him, and he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead.

Sahih Muslim Vol. IV, p.1417

RIGHTS OF GUESTSAbu Shuraih att-Ka’bi reported the Apostle of Allah (may peace be upon him) as

saying: He who believes in Allah and the last Day should honour his guest. Provisions for the road are what will serve for a day and night hospitality extends for three days; what goes after that is sadaqah (charity). And it is not allowable that a guest should stay till he makes himself an encumbrance.

Sunan Abu Dawud, Vol.III, p.1058.

THE REAL POORNarrated Abu Huraira: The Prophet (may peace be upon him) said, “The poor person

is not the one who asks a morsel or two (of meals) from the others, but the poor is the one who has nothing and ashamed to beg from others.”

Sahih Al Bukhari Vol.II, p.322.

Narrated Abu Huraira: Allah’s Apostle (may peace be upon him) said, “The poor person’s is not the one who goes round the people and ask them for a mouthful or two (meals) o a date or two but the poor is that who has not enough (money) to satisfy his needs and whose condition is not know to others that others may give him something in charity, and who does not beg of people.

Sahih Al Bukhari, Vol.II, p.324.

STREET AND PUBLIC RIGHTS

Abu Sa’id al-Khudri reported the Apostle of Allah (may peace be upon him) as saying: Avoid sitting in the roads. The people said: Apostle of Allah I must have meeting places in which to converse. The Apostle of Allah (may peace be upon him) said: If you insist on meeting, give the road its due. They asked: What it the due of roads, Apostle of Allah? He replied: Lowering the eyes, removing anything offensive, returning salutations, commanding what is reputable and forbidding what is disreputable.

Sunan Abu Dawud, Vol. III, p.1346.

‘Umar b. al-Khattab quoted the Prophet (may peace be upon him) as saying on the same occasion: Help the oppressed (sorrowful) and guide those who have lost their way.

Sunan Abu Dawud, Vol.IV, p.1347

Anas said: A woman came to the Apostle of Allah (may peace be upon him) and said: Apostle of Allah: I have some need with you, he said to her: Mother of so and so, sit in the corner of any street you wish and I shall sit with you. So she and the Apostle of Allah (may peace be upon him) also sat with her till she fulfilled her need.

Sunan Abu Dawud, Vol.IV, p.1347

•The Qur’an stipulates clearly that man was created in multitude of races so that they can work better towards a common goal. In Islam, differences of race and opinions are deemed strength and not basis for hostility.

•The differences of climate, available technology and economic conditions allows for the multiplicity of architectural expressions rather than a universal and dogmatic idea of ‘Islamic standardization. The different semantics of architectural vocabulary existing in each society must be addressed appropriately.

•The various definitions and gradations of social privacy must be observed with utmost care in the planning of spaces

Reminder of Cultural Tolerance

FUNERAL PATH IN RELATION TO PUBLIC SPACES

It is narrated on the authority of Ibn Abu Laila that while Qais b. Sa’d and Sahl b. Hunaif were both in Qadisiyya a bier passed by them and they both stood up. They were told that it was the bier of one of the people of the land (non-Muslim). They said that a bier passed before the Holy Prophet (may peace be upon him) and he stood up. He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? And in the hadith transmitted by ‘Amr b. Murra with the same chain of transmitters, (the words) are: “There passed a bier before us”.


SPORT AND RECREATION‘A’isha reported: Abu Bakr came to see me and I had two girls with me.the girls of the Ansar

and they were singing what the Ansar recited to one another at the battle of Bu’ath. They were not, however, singing girls.” Upon this Abu Bakr said: What I (the playing of) this wind instrument of Satan in the house of the Messenger of Allah (may peace be upon him) and this too an ‘Id day? Upon this the Messenger of Allah (may peace be upon him) said: Abu Bakr, every people have a festival and it is our festival (so let them play on).

Sahih Muslim, Vol.II, p.419-420

‘A’isha erported: By Allah, I remember the Messenger of Allah (may peace be upon him) standing on the door of my apartment screening me with his mantle enabling me to see the sport of Abyssinians as they played with their daggers in the Mosque of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) kept standing for my sake till I was satiated and then I went back; and thus you can well imagine how long a girl tender of age who is fond of sports (should have watched it).

Sahih Muslim, Vol.II, p.420

PROPHET’S OWN OPINION: TREE GRAFTING

Musa b. Talha reported: I and Allah’s Messenger (may peace be upon him) happened to pass by people near the date-palm trees. He (the Holy Pro[het) said: “What are these people doing?” They said; They are grafting, i.e. they combine the male and the female (tree) and those they yield more fruit. Thereupon Allah’s Messenger (may peace be upon him) said: I do not find it to be of any use. The people were informed about it they abandoned this practice. Allah’s Messenger (may peace be upon him) (was later) on informed (that the yield had dwindled), whereupon he said: if there is any use of it, then they should do it, for it was just a personal opinions of mine, and do not go after my personal opinion; but when I say to you anything an behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious.

Sahih Muslim, Vol. IV, p.1259.

Abu Mas’ud al-Ansari reported: A person came to the Messenger of Allah (may peace be upon him) and said, “I keep away from the morning prayer an account of such and such a man because he keeps us so long. “ I never saw Allah’s Messenger (may peace be upon him) more angry when giving an exhortation than he was that day. He said: O people, some of you are scaring people away, so whoever of you leads the people in prayer he must be brief, for behind him are the weak, the aged and people who have urgent business to attend.

Siddiqi, Vol. 1, hadith no. 940, p.249

Reminder of SustainabilityMan is a Khalifah or vice gerent in the sense of ‘renting’ the earth

from God. As a temporary occupant to the place not belonging to him, there is a need to keep it in a condition of original splendour.

There is also the reference towards the idea of ‘balance’ and ‘equilibrium’ in life.

In war time the Prophet had ordered that no tree was to be cut down thus putting the idea of useful benefit for future society before other consideration

ALL EARTH AS PRAYER PLACEHudhaifa reported: The Messenger of Allah (may peace be upon him) said: I have

been made to excel (other) people in three (things) Our rows have been made like the rows of the angels and the whole earth has been made a mosque for us, and its dust has been made a purifier for us in case water is not available. And he mentioned another characteristic too.

Sahih Muslim Vol. I, p. 265

TREES AND FRUITS FOR PUBLIC RIGHTSJabir (Allah be pleased with him) reported Allah’s Messenger (may peace be upon

him) as saying: Never a Muslim plants a tree, but he has the reward of charity for him, for what is eaten out of that is charity; what is stolen of that, what the beast eat out of that, what the birds eat out of that is charity for him. (In short) none incurs a loss to him but it becomes a charity on his part.

Sahih Muslim, Vol. III, p.818.

Jabir b. ‘Abdullah (Allah be pleased with him) reported: Allah’s Apostle (may peace be upon him) visited the orchard of Umm Ma’bad and said: Umm Ma’bad, he who has planted this tree, is he a Muslim or a non-Muslim? She said: Of course, he is a Muslim, whereupon he (the Holy Prophet) said: No Muslim who plants (trees) and from their fruits the human beings of the beasts or birds eat, but that would be taken as an act of charity on the Day of Resurrection.

Sahih Muslim, Vol. III, p.819.

BUILT ON SHEEPFOLDAnas bin Malik reported: the Messenger of Allah (may peace be Upon him) came

Madina and stayed to the upper part of Medina for fourteen nights with a tribe called Banu ‘Amr b. ‘Auf. He then sent for the chiefs of Banu al-Najjar, and the yame with swords around their necks. He (the narrator) said: I perceive as if I am seeing the Messenger of Allah (may peace be upon him) on his ride with Abu Bakr behind him and the chiefs of Banu al-Najjar around him till he alighted in the courtyard of Abu Ayyub. He (the narrator) said: the Messenger of Allah (may peace be Upon him) said prayer when the time came for prayer, and he prayed in the fold of goats and sheep. He then ordered mosques to be build and sent for the chiefs of Banu al-Najjar, and they came (to him) he (the Holy Prophet) said to them O Banu al-Najjar , sell these lands of yours to me. They said: No, by Allah, we would not demand their price, but (reward) from the Lord. Anas said: There (in these lands) were trees and graves of the polytheists, and ruins. The Messenger of Allah (may peace be upon him) ordered that the trees should be cut, and the graves should be dug out, and the ruins should be levelled. The trees (were thus) places in rows towards the Qibla and the stones were set on both sides of the door, and (while building the mosque) they (the Companions) sang rajaz verses along with the Messenger of Allah (may peace be upon him) O Allah! There is no good but the good of the next world, So help the Ansar and the Mujahirin.

Sahih Muslim, Vol. I, p.266-267.

Anas reported: The Messenger of Allah (my peace be upon him) used to play in the folds of the sheep and goats before the mosque was built.

Sahih Muslim, Vol.I, p.267.

Reminder of Accountability•The Prophet has reminded many times about being accountable as in

the hadith with reference to moderation.

•There is also his reference to the removal of hindrance or obstruction in public places.

•Public safety especially for children in planning of settlements or cities should not be merely up to a ‘minimum criteria’.

One night Sa;id Al-Musayyab heard Umar Abdul Aziz reciting aloud the Quran in the Mosque of the Prophet. Sa’id ordered his son to go to the person who was praying and tell him to lower his voice n recitation. His son replied that the mosque is a public place and that they had not a single right to it and furthermore, the man who was reciting was the Governor of Medinah. Sa’id then called onto the reciter and said, “O you who is praying. If you desire that Allah The most High to accept your prayer, then lower your voice. If you desire that people accept you, the people are only in need of Allah.” When Umar, the Governor of Medinah heard, this advice, he shortened his supererogatory prayer and lowered his voice in recitation.

Khan ,Vol.8, hal 195-196

It is narrated on the authority of Tariq b. Shihab:…….Abu Sa’id said: I heard the Messenger of Allah )may peace be upon him) saying, “Who amongst you should see something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not enough strength to do it even then he should abhor it from his heart, and that is the least of faith.”

Siddiqui., Vol.1, hadith no. 79, p. 33

REMOVING INJURIOUS OBJECTS

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there in no God but Allah, and the humblest of which is the removal of what is injurious from the path: and modesty is the branch of faith.

Sahih Muslim, Vol. I, p.27.

Abu Dharr reported: The Apostle of Allah (may peace and blessing be upon him) said: The deeds of the people, good and bad, were presented before me, and I found the removal of something objectionable from the road among their good deeds, and the sputum mucus left unburied in the mosque among their evil deeds.

Sahih Muslim, Vol. I, p.277.

Abu Huraira reported Allah’s Messenger (may peace and blessing be upon him) saying: A person while walking along the path saw the branches of the tree lying there. He said: By Allah, I shall remove these from this so that these may not do harm to the Muslims, and he was admitted to Paradise.

Sahih Muslim, Vol. IV, p.1380.

Abu Barza reported: I said: Allah’s Messenger, teach me something so that I may derive benefits from it. He said: Remove something troubling from the path of the Muslims.

Sahih Muslim, Val. IV, p.1380.

•Public safety against crime must be sought using the best constructional solutions as well as planning for defensible space

•Wastefulness should be avoided in planning for ‘mere beauty’ such as the blind imitation of past precedent. The spirit of ‘functionalism’ in relation both to physical or social and semantic need must be appropriately judged.

•Ornament should be interpreted as that which would communicate a useful idea as well as that which performs an additional secondary function.

In Architecture Means:

What is Islamic Architecture?

Reminder of Man?An overwhelming presence of man-made object over its natural surrounding

Or

Reminder of God?An overwhelming sense of nature over man-made object

What is Islamic Architecture?

Reminder of Individual Arrogance?A monumental object which is isolated and regimentally compossed

Or

Reminder of Humility?An object totally integrated within an Organic composition

1. Qur’anic Verse on SignsAnd is is He Who spread out the Earth, and set thereon mountains standing firm, and (flowing) rivers: and fruit of every kind

He made in pairs, two and two: He drawled the night as a veil o’er Day. Behold, verily in these things there are Signs for those who consider!

QS Ar-Rad : 3

2. Hadith on HumilityNarrated Anas bin Malik: While we were sitting with the Prophet in the mosque, a man came riding on camel. He made his

camel kneel down in the mosque, tied its foreleg and then said: “Who amongst you is Muhammad?” At that time the Prophet was sitting amongst us (his Companions) leaning on his arm. We replied, “This white man reclining on his arm. The man then addressed him, “O Son of ‘Abdul Muttalib.” The Prophet said , “I am here to the Prophet “I want to ask you something and will be hard in questioning. So do not angry want.” The man said, “I ask you by your Lord, and the Lord of those who came before, has Allah sent you as an Apostle to all the mankind?” The Prophet 1 replied, “By Allah, yes.” The man further said, “I ask you by Allah. Has ordered you to observed fasts during this month of the year (i.e Ramadan)?” He replied. “By Allah, yes.” The man further said, “I ask you by Allah/ has Allah ordered you to Zakat from from our rich people and distribute it to amongst our poor people?” The Prophet replied, “By Allah, yes.” There upon that man said, “I believe in all that with which you have been sent by my people as a messenger, and I am Dimam bin Tha’laba from the brothers of Bani Sa’ad bin Bakr.”

(Sahih Muslim Vol. II, p.453)

3. Hadith on Community Interaction Abu al-Darda’ reported the Apostle of Allah (may peace be upon him) as saying: Shall I not inform you of something more

excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: it is putting things rights between people, spoiling them is the shaver (destructive)

(Sunan Abu Dawud Vol.III, p.1370)

Thank You!

mosques architecture: a study on building typology and issue development

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