The authors of the internet website www.islamicart.com wrote, relying on an essay “Building in the Middle East Today – in Search of a Direction” written by Garry Martin, that “Islamic architecture was in harmony with the people, their environment and their Creator. Yet no strict rules were applied to govern Islamic architecture. The great mosques of Cordoba, Edirne and Shah Jahan each used local geometry, local materials, local building methods to express in their own ways the order, harmony and unity of Islamic architecture…But in the 20th century, the Islamic concepts of unity, harmony and continuity often are forgotten in the rush for industrial development. Martin lists three directions contemporary Islamic architecture has taken:

1. One approach is to completely ignore the past and produce Western-oriented architecture that ignores the Islamic spirit and undermines traditional culture.
2. The opposite approach involves a retreat, at least superficially, to the Islamic architectural past. This can result in hybrid buildings where traditional facades of arches and domes are grafted onto modern high-rises.
3. A third approach, Martin notes, is to understand the essence of Islamic architecture and to allow modern building technology to be a tool in the expression of this essence. Writes Martin, ‘Architects working today can take advantage of opportunities that new materials and mass production techniques offer. They have an opportunity to explore and transform the possibilities of the machine age for the enrichment of architecture in the same way that craftsmen explored the nature of geometrical and arabesque patterns…’

The forms that would evolve from this approach, adds Martin, would have a regional identity, a stylistic evolution and a relevance to the eternal principles of Islam.”[1]

In an extremely frank manner, Mahbub ul Haq wrote about pragmatism in Islamic architecture and how it must serve its people. He rightly argues that Islamic architecture must not be seen as an elitist enterprise. It is a pursuit that aims to ensure the welfare of all Muslims, in the process reflecting the essential spirit and universal value system of Islam. Islamic architecture must be practical in the sense that it is affordable, accessible, functional and tackles the issues and problems concerning all Muslims, many of whom are unfortunately poor today. Thus, a form of Islamic architecture that we aim to revive today must not be discriminatory, elitist, impractical, fanciful and utopian. Mahbub ul Haq reflects: “If Islamic architecture is to become a living reality in modern times, it must respond to the needs of the poor people who are the overwhelming reality in the Muslim world. It cannot afford to become an elitist concept. Islamic architecture must be unlinked from the popular image of kings’ palaces and old castles and overflowing gardens and ornamental monuments. It can certainly borrow its essential designs, concepts, indigenous technology, functional features of drainage and cooling systems, etc., from the past, but it must translate them into a wholly new architecture which reflects the essential spirit and value system of Islam: equality, accessibility, mass participation and cost-effectiveness.

In other words, there are two fairly clear choices. We can proceed from a study of architecture to the needs of the people; or we can reverse the relationship, and proceed from the needs of the people to the relevance of Islamic architecture to those needs…I do not believe in art for the sake of art; I believe that art must be for the sake of life. And I certainly do not believe in Islamic architecture merely for the sake of Islamic architecture; I believe that a revival of Islamic architecture must correspond to the needs of the poor people of Islam…It should be possible to engineer a happy blend, a proper fusion between the functional needs of our poor people and the aesthetic needs of an architecture which truly reflects our Islamic culture, traditions and history.”[2]

Thus, perceiving and creating Islamic architecture is a very serious task. It is about giving people some of their fundamental rights, executing a religious obligation, and contributing to an appropriate or an otherwise implementation of the message of Islam.  The corollary of all this is that Muslim architects, and all the other professionals in the field of built environment at large, must enhance considerably their knowledge of Islam: its Sharia’h and worldview. This may appear as a daunting task to many, however, needless to say that it is incumbent upon every Muslim, male and female, to know the rulings of Islam pertaining to the obligations and teachings they have to adhere to in their life.

While Islamizing the notion of architecture in both theory and practice, Muslim architects and engineers can draw on their own familiarity with the rulings of Islam, provided the same is adequate. Otherwise, trustworthy religious scholars, who are both qualified and broad-minded, should be consulted and engaged as many times as needed. It goes without saying that unremitting inter and cross-professional studies and research activities appear to be inevitable. This is bound to lead gradually to narrowing down the glaring gap separating the religious scholars and their fields of interest from the secular ones and their own fields of interest. This way, every scholar will become aware as to his/her role in society and his/her obligations toward society, nature and God. Certainly, the religious scholars will have to widen their interests and concerns, becoming what they are actually always meant to be: the guardians of societies. But to secure that accolade they ought to reevaluate themselves and their undertakings, striving to be a more practical, approachable, people-friendly, and less dogmatic and idealistic lot. Whereas the secular scholars will have to think of Islamizing their knowledge, wherever there is a conflict of interests and as much as possible, realigning their scientific goals and aspirations with the goals and aspirations of the Muslim community to which they belong.

Certainly, it is a high time that a serious and scientific initiative of integrating the Islamic worldview and value system into architecture takes off in the Muslim world. However, such a scheme ought to constitute but a segment of a broad Islamization project aimed at bringing about a total harmonization between the education systems of Muslims and the teachings of Islam. It is not only that architecture should be targeted by the scheme, but also the whole of built environment professions. The process of integration will yield best results if it were embarked on gradually, after people have become convinced of its relevance and urgency.

In universities and colleges where students undertake architecture programs, some in-depth and deemed most needed programs on Islamic studies can be taught. Lecturers and tutors must be well-educated, well-trained and must lead by example. Their role is critical. The mission of Islamization is a massive and complex one so students will always look up at their teachers for inspiration and guidance.  The programs can be taught independently or they can be integrated into the syllabus of other courses. The latter option is an excellent one, as it is spontaneous and natural, hence more effective. Due to the obvious relevance and applicability of the integrated subject matter, the students will have little or no reasons to develop any aversion to what they are subjected to. The former option, however, if applied alone is not really a helpful one, as it is suggestive, nominally though, of perpetuating the existing rift between the religious and architectural sciences. At best, the same can be seen as just an addendum to the existing curriculum, to which the students are bound to develop much indifference. Definitely, the best and most workable solution would be a feasible combination of both options. In the process, either option can be given more emphasis on the expense of the other, subject to the dictates of different situations. However, no matter what model is eventually developed, this aspect of Islamization process can become effective only if students are constantly urged to incorporate what they have learned in the classroom into their practical work in studios and laboratories. Above all this, furthermore, intensive workshops, seminars and trainings can be periodically organized for those who have already graduated and are actively involved in construction sector professions, so that continuity is ensured and if considered necessary with some professionals, enthusiasm for the mission renewed.

It would be even better if education systems of Muslims are such that all students come to colleges and universities with a reasonable amount of knowledge about Islam and its culture and history, which they have obtained beforehand at the lower levels of their study. What would then transpire in colleges and universities is that no time will be wasted on clarifying basic concepts and on dealing with introductory issues. Rather, straight from the beginning the core issues could be seriously approached from perspectives that suite the level of students’ study, aptitude and interests. It could be then hoped that within the prescribed timeframe which students spend in colleges and universities, a significant set of objectives with respect to Islamization and integration of knowledge can be successfully achieved. Then, the whole enterprise will in due time become a serious, sought-after and productive scientific project, rather than a superficial, superfluous and decorative diversion.

At any rate, however, it all boils down to the systems of education that a community adopts, and to what extent the same community is ready and willing to embrace that which is best for preserving its identity and reinvigorating its cultural and civilization prospects. Indeed, it is essential that people start realizing that by creating buildings a framework for the lives of people is created. To a large extent, people’s lives are thus directed and influenced. Hence, the two, i.e., the framework with its character and services and the exigencies of people’s lives, must be compatible. It is only then that people’s welfare will be ensured, and that architecture will become more than just a process of designing and erecting buildings. Such indicates, within the context of Islam and Islamic architecture, that it is very difficult to live delightfully applying the values of Islam in an architectural world which is alien to the same values and its divine philosophy.

 

Towards the revival of Islamic architecture

Islamic architecture is not concerned about the form of buildings only. Islamic architecture signifies a process where all the phases and aspects are equally important. It is almost impossible to identify a phase or an aspect in that process and consider it more important than the others. The Islamic architecture process starts with having a proper understanding and 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 fine blend of all these factors which are interwoven with the treads of the belief system, principles, teachings and values of Islam.

It goes without saying, therefore, that without Islam there can be no Islamic architecture. Likewise, without true Muslims, who in their thoughts, actions and words epitomize the total message of Islam, there can be no Islamic architecture either. Islamic architecture is a framework for the implementation of Islam, a framework which exists in order to facilitate, encourage and promote such an implementation. Hence, neither of the properly perceiving, creating, comprehending, studying and even the using of Islamic architecture can be achieved in isolation from the total framework of Islam: its comprehensive worldview, ethos, doctrines, laws, practices, genesis and history. Any attempt or method that defies this very logical principle is bound to end up in a failure generating in the process sets of errors and misconceptions. Indeed, the existing studies on Islamic architecture, by Muslim and non-Muslim scholars alike, and the ways in which Islamic architecture is taught and “practiced” today is the best testimony to the confusion that surrounds the theme of Islamic architecture as both a concept and sensory reality.

Prior to the colonization era, Islamic architecture was an integral and spontaneous segment of the Islamic reality, just like any other cultural and civilizational aspect of Islam as an all-inclusive divine inspiration and guidance. People did not even bother to call it as such. Islamic architecture, or the ways people perceived, designed, built and used buildings, was regarded as an integral part of an Islamic lifestyle that the Islamic perception of life’s realities has been shaping for centuries. Truly, Islamic ways of designing and making buildings were seen as that lifestyle itself which in art and architecture took on some of the most expressive forms. Islamic architecture was both the sign and testimony of Islam, and the true record of the life of Muslims and their civilizational awareness and achievements.

However, following the painful colonization era and its equally painful aftermath, Islamic architecture, just like a majority of the components of Islamic culture and civilization, was both distorted and virtually lost. Now when the Muslims are increasingly experiencing an Islamization awakening, the topic of Islamic architecture is being gradually resurrected too. Although the process is very sluggish, there are many signs on the horizon that inspire, encourage and breed confidence though. In order to expedite and give more sense to the process of reviving, revitalizing and Islamizing the architecture of Muslims today, the following observations and suggestions could be taken into account:

• Reviving Islamic architecture is an extremely serious and demanding task. 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. Certainly, relevant governmental departments, colleges and universities, private architectural firms and institutions are identified as the most relevant agencies and their people as the most important protagonists in spearheading and managing the Islamization of the architecture project. The responsibilities of these parties are the biggest on account of their roles in society. It follows that in case of failure, especially if such happens due to deliberate mediocrity, lack of interest and apathy, their share of blame will be the biggest one as well.
• Defining and clarifying the necessary concepts and terminology such as “Islamic architecture”, “Muslim architect”, “Islamic aesthetics”, “Islamic built environment”, “Islam and building”, “the Qur’an and the Prophet’s sunnah as the sources of Islamic architecture”, “Islam and the environment”, “ihsan, itqan or excellence”, “man as khalifah or the vicegerent on earth”, “Islam as a comprehensive way of life”, “Islam as the final and universal revelation”, “Islam and culture”, “Islam and civilization”, “Islam and society”, “Islam and history”, etc.
• Developing a comprehensive code of conduct for Muslim architects based on general Islamic ethics and teachings. It can be called “Islamic architectural ethics”.
• Expounding and invalidating the popular errors and misconceptions about all the aspects of Islamic architecture. The causes of such errors and misconceptions to be carefully investigated so that the conditions conducive to breeding confusion and misunderstanding towards Islamic architecture are forever wiped out.
• History of Islamic architecture, commencing with the time of Prophet Muhammad (pbuh) till the present, to be critically surveyed and examined. This is so because in order to properly diagnose the present predicaments plaguing Islamic architecture and to be able to chart a better future course with regard to the same, the Muslims must be acquainted with the history of their Islamic societies, in general, and the history of Islamic architecture, in particular. History of Islamic architecture is to be neither excessively venerated nor totally discarded. A middle path is thus to be pursued and adopted. History is to serve as a source for shaping a better present and for forecasting a better future. Ignorance about history means ignorance about the presence and a doubt and insecurity about the future.
• Developing and advancing the Islamic architectural theory based on the most authentic sources of Islam: the Qur’an and sunnah, i.e., revelation.
• Studying and paying due respect and appreciation to all the Muslims who excelled in architecture from the dawn of Islam till the present. The roles, reputations and contributions of those persons to society are to be at the core of this type of studies.
• Comparative studies between Islamic architecture and other architectural systems and theories to be undertaken. Unifying and diverging points to be clearly spelled out and scrutinized.
• Since the religion of Islam is the foundation and moral fiber of Islamic culture and civilization, including architecture, Islam likewise is to be the foundation and moral fiber of Muslim educational systems. It is only with a genuine Islamic mindset, passion and purpose that Islamic culture and civilization, including architecture, can be revitalized and restored. Thus, Muslim educational systems must aim to produce generations whose members will be acquainted with, feel affection for, practice, care and live for Islam: its ideology, peoples, history, culture and civilization. Only in such a dynamic, conducive and engaging intellectual environment, genuine Islamic architecture is and can be taught and learned.
• Encouraging, facilitating and supervising a research culture on various issues in relation to the theme of Islamic architecture. This is in order to significantly enrich libraries and bookshops with genuine references on the subject in question so that propagating, teaching and practicing Islamic architecture becomes a viable proposition.
• Promoting architecture as a multidisciplinary branch of learning and a profession much wider than routinely held.
• Encouraging and promoting creative, critical, global, unbiased, unprejudiced and tolerant thinking.
• Advocating strict following in religion and unbound inventing in architecture.
• Promoting a culture of comprehensive excellence in Muslim architectural education and practice.
• In Muslim colleges and universities to integrate the Islamic worldview, the belief system, teachings and values of Islam into the architecture curriculum. The integration is to be executed in a spontaneous and natural way at both the theoretical and practical levels. The religious and architectural technical components are to be viewed as the equivalent parts of a whole with no clear demarcation lines separating them. This way, students will have little or no reasons whatsoever to develop any aversion to the notion of integration between the religion of Islam and architecture. Religious components if properly integrated will not be deemed as an addendum to the existing curriculum, or as an extra burden imposed on students. Both religion and architecture will thus be seen in their true light.
• As regards the implementation of the Islamization of architecture project, policy-makers in particular to prepare measures and mechanisms for the implementation and to develop indicators of performance.

 

 

 

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[1] The Future of Islamic Architecture, http://www.islamicart.com/main/architecture/future.html

[2] Mahbub ul Haq, Islamic Architecture and the Poor People of Islam, in Places of Public Gathering in Islam, edited by Linda Safran, (Philadelphia: Aga Khan Award for Architecture, 1980), p. 126-127.