Islamic Principles for Cities

ISLAMIC Principles for
Planning of CITIES
By: Ar. Iram Aziz

Janet L. Abu Lughod, International Journal of Middle of Middle East Studies, Vol. 19,
No. 2, May 1987.
Generalobservation...

Although Islam signifies urbanisation, neither the Quran nor the
sunnah contains precise urban planning codes that could be used in
planning and designing a Muslim urban environment.
(Hisham Mortada, Traditional Islamic Principles of Built Environment, RoutledgeCurzon, 2005)
Truth!

Settlement in Islam, more importantly, stands for the
ground for the people's interaction with Allah the Creator & Lord, space, the
environment and, of course, with themselves at various levels, given that the
settlement is a scene where they live, work, play, learn, worship, rise and fall. The
outcome of these and other activities which the people engage themselves in
settlements, especially urban ones, is what we call cultures and civilizations but
which vary by reason of the principles and values on which they rest, as well as by
reason of the objectives intended to be thereby achieved. Hence, it was very much
suitable for the name of the prototype Islamic city, i.e. Madinah , to be derived
from the word tamaddun, which denotes civilization.
(Spahic Omar, Journal of Construction in Developing Countries, Vol. 12, No. 2, 2007 )
Belief…

Design Principles of the Islamic City…
1.Natural Laws
2.Religion and cultural beliefs
3.Design principles stemmed from Shariah Law
4.Social principles
(Dr. Rabah Saoud, Introduction to the Islamic City, 2001 )
CityDesign

The objectives of Shari'ah aim to preserve and sustain:
1.Religion
2.Self
3.Intellect
4.Descendents
5.Wealth and Resources

The traditional Islamic Social Framework

ConeptofUmmah…
Urban compactness of early Muslim cities symbolised the concept of ‘ummah’.
Fez (Morocco) Tamentit (Algeria) A village (Saudi Arabia)

Typical narrow street encourages face-
to-face affiliation between pedestrians.
SocialInteraction
Different tribes and nations were successfully mixed by Islam into one single
nation without variance, which is visible in traditional societies.
(Mortada, 2003)
Leh, Laddakh (India)

SocialInteraction
Hold on firmly together to the rope of God, and be not divided
among yourselves, …..
(Qur'an, 3:103)
Abstract: interaction domain calls upon Muslims to relate strongly with each other.
This relationship, which stands above that of blood, is a commitment with fellow
Muslims.

O mankind! We created you from a single (pair) of a male and a
female, and made you into nations and tribes, that ye may know
each other (not that ye may despise each other). Verily the most
honoured of you in the sight of Allah is the most righteous of you.
(Qur'an, 49:13)
Abstract: no distinction between people, be it caste, cadre, colour, wealth, etc.
SocialJustice

Historic Algeria urban fabric shows the absence of large open spaces which prevented
any social disintegration and reflects social solidarity and cohesion.
SocialInteraction

There is no distinction between an Arab and a non-Arab. There is no
preference for black over white, or white over black.
(Qur'an)
Abstract: no distinction between people, be it caste, cadre, colour, wealth, etc.
SocialJustice

SocialJustice
Muslims are free of sins or stigmas attached to birth, each has equal
opportunities to achieve excellence, and each is equally committed to
society and responsible to God for its success.
(Shari’ah)
Prophet said, ‘….there are no genealogies in Islam.’
(Hadith)

The notion of worship is a universal one encompassing every action
of men.
(Qur'an, 51:56)
Abstract: the process of creating excellent neighbourhoods can be transformed
into an act of worship as well.
Worship…

So therefore, people's houses, which are main components in
neighbourhoods, must be planned and designed in such a way as to
function as a safe heaven and places of rest and quiet.
(Qur'an, 16:80)
Abstract: ‘houses must be made homes. If not, some people may end up
homeless, even though they possess houses.’
Home…

Neighbourhoods, it could be deduced, account for a microcosm of
Islamic culture and civilization, in that individuals and families breed and
nurtured therein constitute the fundamental units of the Islamic
community (Ummah).
......House institution, together with the mosque, occupies the most
important position.
(Omar, 2007)
Verily, little genuine comfort is such a neighbourhood able to generate to
its users whose character has nothing or, at best, has very little in
common with the plan, design and character of the neighbourhood.
(Hakim, 2003)
Neighbourhood

The Holy Qur'an and the Prophet's Sunnah paid so much attention to the
notion of neighbours – their rights and responsibilities, as well as to the
roles and significance of housing, mosques, roads and public spaces
which make up neighbourhoods.
(Hakim, 1988)
At the heart of Muslim society, lies the faith of tawhid (oneness) and this
is the main principle on which Islamic city is based…..…. the tawhid
conception is found in every attribute – such as physical, political,
economical, social and cultural traits – of Islamic city both transcendently
and immanently.
(Yildiz, Sevket, 2011)
Neighbourhood

It is about giving people some of their fundamental rights, executing a
religious obligation, and contributing to an appropriate, or otherwise,
implementation of the message of Islam.
(Omar, 2007)
Abstract: ‘fundamental rights of citizens’ are very subjective to be referred from Hadith;
‘religious obligation’ may refer to Quran orders like purdah/ privacy, institutes for Namaz,
Zakat, etc.; ‘message of Islam’ refers to submission to religion, peace & prosperity.
Rights&duties

Absence of neighbourliness;
1.Strong neighbourhood relationships.
2.Preservation of neighbour’s rights.
Neighbourhood

• Attached roofs in Isfahan
houses are a reflection of
trust and solidarity among
neighbours.
• Majlis (visitors room) is
provided in houses to
strengthen ties between
neighbours.
Strongneighbourhoodrelationships.

Preservationofneighbour’srights
Prophet said, ‘ do not block his (neighbour’s) air by raising your
building higher without permission. Harass him not. Do not throw
the fruit peeling outside the door, so offending your neighbour’.
(Hadith)

Fiqh for Individuals Activities
•Private legal power
o It is the right of a person to act on his/her property, regardless of the
consent of the ruler or any other outside party. (Al-Zarqa, 1989).
•Right of pre-emption
o It gives the priority to an associate or a co-owner in a property to buy the
share of his partners once this latter decides to sell it, before any outsider.
•Right of precedence
o It gives the priority to any antecedent state over a recent one in case of
conflict between neighbours and associates.
•Right of vivification :
o Unowned land in Islam is not necessarily under the ownership of the ruler.
It has the status of dead land, mawat.
o This principle had direct implications for the urbanism process as well as
for arable lands during the earlier time of Islam in most conquered
territories.
•Inheritance law
Preservationofneighbour’srights

Lines of subdivision in
the urban fabric of Old
Algiers (Casbah)
showing the high degree
of fragmentation due to
succession law (a sketch
based on a plan provided by
Atelier Casbah, Algiers).

The legal matrix of the Islamic law to which a public
action should refer in establishing and undertaking
public projects and public activities.
Laws
Built environment in old Muslim cities was an
outcome of activities that were guided by principles
of Islamic law, fiqh (Islamic Jurisprudence).
(Mustapha Ben-Hamouche, Bahrain)

The recurrent process as
a way to deconstruct the
complexity of urban fabric
in Hamamet city, Tunisia,
from bottom left to top
right.;
1st
level: sub-division into
blocks of land.
2nd
level: subdivision of
blocks into housing units.
3rd
level: subdivision of
houses into rooms and
domestic spaces.

The traditional Islamic Physical Framework

The environment in its totality is an expression of God's oneness,
mercy and omnipotence.
(Qur'an, 3:190–191)
Abstract: this environment will make you realise of your deeds: good deeds reap
good habitat, bad deed reap bad habitat.
Ecosystem

Islam teaches that all things have been created with purpose and in
proportion and measure, both qualitatively and quantitatively.
(Qur'an, 54:49)
Abstract: Nature's resources and forces are not transfer of title. Man is permitted
to use and manage these resources, but is not the proprietor. Chemical and
biological products, and noise, wastes, radioactive substances, that could directly
or indirectly damage natural elements are forbidden.
PreservationofNature’sharmony

The environment holds enormous potential and diversified
resources meant only for the vicegerent of earth.
(Qur'an, 2:21–22; 14:32–34)
Abstract: They are to be seen as facilities that if rightly used facilitate every facet
of people's fleeting stay on earth. The environment is further to be seen by men as
an ''ally'' or a ''partner'‘ in achieving human goals, rather than the object of human
selfish exploitation efforts and greedy aspirations.
Naturalresources

There is not an animal (that lives) on the earth, nor a being that flies
on its wings, but (forms part of) communities like you’
(Qur'an, 6:38)
Abstract: natural creatures and elements are co-inhabitants of this universe and
are to be treated as communities the same way as humans, and should not be
harmed.
Preservationofnaturalbalance

Prophet emphasised on fundamental habit of daily’s life. He says,
‘Cleanliness is half of faith’.
(Hadith)
Abstract: maintain a clean environment that supports the health and efficiency of
people.
Preservationofnaturalbalance

Greed, extravagance and waste are considered a tyranny against
nature and a transgression of those rights.
(Abd al-Hamid, 1997)
Warning!

He is that has made you inheritors in the earth; if, then, any do
reject (Allah), their rejection (works) against themselves.
(Qur'an, 35:39)
Abstract: utlisation and preservation of natural resources is a mandate for
maintaining nature’s balance.
Warning!

As a result, the form, plan and function of the settlements created by the
Muslims are normally inspired by Islam
i.e. from Quran, Hadith, Sunnah and Shariah

An Islamic city;
1. An Islamic City helps strengthen the concept of Monotheism and Unity.
2. It makes one respect the concept of justice and equality.
3. It reinforces the position of Prophets (AS) and Imams (AS), as Infallible Divine
Representatives, who alone can guide in the implementation of accurate Divine
Jurisprudence.
4. It makes one appreciate that no good deed or sacrifice is wasted, but will be
recompensed one day, whether in this world or the hereafter.
5. In an Islamic governed city, all citizens enjoy rights and have equal status.
6. Here one is encouraged to share material blessings with others.
(Hasan, Huma, 2010)

Central to the standards by which a city may be categorized as Islamic is the holiness
and purity of its philosophy, vision and utility, accompanied by convenience,
efficiency, security, sustainable development, and anything else that Islam reckons as
indispensable for living a decent and accountable life.
The overall physical appearance is therefore inferior and matters only when
it comes into complete conformity with the said criterion.
Morphology, starting from mosques, madrasahs (schools), dwellings, and
mausoleums, to what remains of the indispensable built environment constituents,
such as markets, palaces, citadels, hospitals, gardens, street networks, open spaces,
etc. Religious and secular functions are not separable in Islam, and, as such, not in
the Islamic city either.

Janet L. Abu-Lughod, in his article ‘The Islamic City—Historic Myth, Islamic Essence, and
Contemporary Relevance’, 1987.

Key Constituents of an Islamic City’s physical fabric
• A centrally located Friday mosque.
• A bazaar around it with very distinct socio-economic differentiations from centre to the
periphery.
• A fortified city wall.
• An imposing citadel
• Intraurban almost labyrinthesque divisions of living quarters
• Blind alleys.

Traditional Islamic City of Algeria
1.Mosque
2.Suqs
3.Citadel
4.Residential Quarters
5.Street network
6.Wall
7.Exterior

The city was planned according
to Hindu planning principles of
Shilpashastra from
Vaastushastra.
• The site was placed on a high
land as in the Shastras and was
Karmukha or bow shaped, for
this ensured its prosperity.
•The arm of the archer was
Chandni Chowk
•The string was Yamuna.
•The junction of the two main
axes is the most auspicious point
in the whole region and was
therefore the Red Fort.
SHAHJAHANABA
D

The designed infrastructure of Shahjahanabad comprised;
• The fort
• The Friday mosque
• The other major mosques, including the corresponding waqf properties
• The two main boulevards
• The bazaars around the Friday mosque
• The elaborate system of water channels
• The major gardens and the surrounding city wall.
• The arrangement of these planned elements was influenced by certain site features, which
precluded absolute geometry.
THE CITY’S MORPHOLOGICAL Elements
The urban infrastructure was laid out in a geometric pattern .
Shows traces of both Persian and Hindu traditions of town planning and architecture with the
Persian influence largely accounting for the formalism and symmetry of the palaces, gardens
and boulevards.

References:
•Holy Qur’an
•Hisham Mortada, Traditional Islamic Principles of Built Environment, RoutledgeCurzon, 2005
•Tawfiq M. Abu-Ghazzeh, Built Form And Religion: Underlying Structures Of Jeddah Al Qademah, TDSR VOL. V NO. II 1994.
•Mustapha Ben-Hamouche, Complexity of urban fabric in traditional Muslim cities: Importing old wisdom to present cities, Palgrave
Macmillan URBAN DESIGN International Vol. 14, 2009.
•Janet L. Abu-Lughod, in his article ‘The Islamic City—Historic Myth, Islamic Essence, and Contemporary Relevance’, International
Journal of Middle East Studies, Vol. 19,1987.
•Jamel Akbar, Crisis in the Built Environment: The case of the Muslim city, Concept Media Pte Ltd., 1988.
•Mohammad Abdullah Eben Saleh, The Impact of Islamic and Customary Laws on Urban form Development in Southwestern Saudi
Arabia, Pergamon, 1998.
•Rabah Saoud, Introduction to Islamic City, FSTC limited, 2002.
•Dr. Ibrahim Mostafa Eldemery, Islamic Architecture: Cultural Heritage and Future Challenges.
•Spahic Omer, Integrating the Islamic Worldview into the Planning of Neighbourhoods, Journal of Construction in Developing
Countries, Vol. 12, 2007.
•Dr. Rabah Saoud, Introduction to the Islamic City, 2001

Islamic Principles for Cities

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Islamic Principles for Cities