If people are social beings who must interact and depend on each other for survival, the houses which serve as the framework for most of people’s life activities are likewise destined to interact and connect with each other, sometimes more and in a more densely populated residential networks and sometimes less and in a less densely populated residential networks. Thus, neighborhoods, villages, towns and cities are essential for the survival of the human race, as well as for the creation and sustaining of human culture and civilization. The ways in which the existence of people has been organized, mirror themselves in the ways in which human settlements, and with them human systems of living, have been organized and managed. The mutual dependency and reliance among humans for mere survival reflects itself in the mutual dependency and reliance among the key components of human settlements and their built environments. Reciprocal reliance, understanding and cooperation bring a community strength, progress and prosperity. The opposite brings weakness, depression and downfall to it.

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While building and observing others do the same, and while using houses, the Prophet (pbuh) taught his followers that in the realm of housing the function of the house is paramount. It is more important than the sheer form. It is more important how a house functions than how it looks like. It is more important that a house functions as a lively and dynamic family development center, regardless of how it looks like, than that its exaggerated and embellished form leaves a nice impression on neighbors or passers-by, but leaves in terms of its expected function much to be desired. The sophistication of the function in a house easily makes up for the simplicity of the form rendering it as marginal, whereas the sophistication of the form cannot mask or compensate for the flaws and defects of the function. It may even cause such flaws and defects to be more conspicuous and wanting. The Prophet (pbuh) alluded to the importance of the function and the overall life and soul of the house as a leading criterion in determining whether a house is good or otherwise, when he said: “The best Muslim house is the one where an orphan is treated kindly, and the worst Muslim house is the one where an orphan is treated harshly.”[1]  

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When the Prophet (pbuh) set out to plan and distribute the land to the people around his mosque,[1] and while he was watching them plan and build their houses — the process in which he himself sometimes actively participated — the Prophet (pbuh) demonstrated that the most decisive factors that shaped the strategies and motives according to which he was discharging his development and urbanization tasks were the ones related to the Islamic spirituality, the total wellbeing of the people, as well as the social integration, justice and unity among all the sectors of society. There might have been some other factors at play as well, but, without doubt, they were secondary in nature and must have been correlated with those major three factors. This assertion of ours can be corroborated by the following.

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Islam teaches that people are vicegerents on earth entrusted with the honorable task of inhabiting the earth in accordance with the divine guidance presented to them. This terrestrial life serves to people as a platform either for elevating their status over that of angels, should they abide by the divinely prescribed guiding instructions and commands, or for degrading their selves to a rank lower than that of animals, should they turn away from the rays of the truth and dazed and lost start wandering aimlessly amid the innumerable and awesome wonders of creation.

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The house in Islam is not just a shelter or a place to relax and unwind. It is a family development center. It is an institution. To regard the house as no more than a shelter or a place to relax and unwind would be tantamount to a slur on both the all-inclusive message of Islam and the phenomenon of the house which Islam perceives as a principal blessing bestowed upon man. Possessing a house is one of the fundamental human rights in Islam. The opposite, that is, to live with no roof over one’s head, is deemed as a major ailment which both a person and a society in which he lives must constantly put up with. There could be no more adverse a condition for a person than homelessness. It begets the worst problems for the homeless people and also for their surroundings. It begets all the negative elements which stand at the diametrically opposite side of those positive elements which the house as a family development center and a microcosm of culture and civilization can generate.

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The Qur’an furnishes us with a number of lessons on housing. One of those lessons is related to the relationship between the house phenomenon and people’s spiritual failings.

The Qur’an warns that the blessing and sanctity of the house must not be abused. The house must notbe turned into a field, or a catalyst, for defying Allah’s authority and the authority of His divine commandments. Doing that would imply a clear sign of one’s disobedience and ungratefulness. In case someone rebels against Allah, using his house as a place and protective shield for his misbehavior, then only he will be the one to be blamed for whatever might come next as a consequence. Often, however, it is not only the people that are affected by the unavoidable outcomes resulting from their mischief, but also their houses, the very symbols of their being and their identities.

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People must make sure that no superstitions, or any forms of unbelief and nonsensical behavior, are instigated, bred and promoted inside their houses. If allowed, that is bound to create some serious repercussions for the status of the house as the family education and development center, and for those who live in it and for their spiritual and rational wellbeing. This is so because Islam as a religion that champions reason and common sense declared a war against anything that could get in the way of their proper and effective functioning.

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Assoc. Prof. Dr. Spahic Omer

Islam perceives thehouse as a place of matchless delight. It is a ground for taking pleasure in the most and best gifts (al-tayyibat) that Allah has made permissible to man. The term“maskan”, which also means the house, is derived from an Arabic verb “sakana” which means, among other things, to calm down, to repose, to rest, to become quiet and tranquil, to feel at ease with. Hence, the words “sukun” and “sakinah” mean calmness, tranquility, peacefulness, serenity, peace of mind, etc.[1]

The house is called “maskan” or “maskin” because it offers its inhabitants a chance to take a break from the demands and pressure of the outside world and concentrate on doing that which leads to a physical, mental and even spiritual recuperation. The house in Islam is a retreat, sanctuary and one’s source of rest and leisure. Thus, those who live in such houses do not need to impatiently look forward to breaking away frequently from the strains of work and everyday life and go for splendid holidays.

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The following are some practical suggestions which should feature in nearly all Islamic houses. Although Islamic house plans and designs are flexible and always open to new workable solutions and ideas, yet these suggestions, which are derived from a number of teachings and values of Islam most directly correlated to housing, should be taken into account under all circumstances and then be fine-tuned accordingly. Surely, these suggestions can help Muslim architects, planners and other housing professionals in spurring their Islamic creativity and excellence culture. A number of the proposed Islamic housing features can be incorporated into Islamic houses and their renovations at little or minimal cost. Some features, indeed, cost nothing. They are about more effective and more creative use of features and spaces that may already exist and are common in most houses. Continue reading Some Suggestions for Designing Islamic Houses →