My Review on Islamic Architecture

My purpose of attending these classes was to find out what is unique about Islamic architecture. What separates Islamic architecture from the other architecture styles.After attending classes on this subject, I have learnt that Islamic architecture is very different compared to others. The principles that they build upon their buildings and mosque are unique and careful. I must say it is very fascinating and interesting as I think it is the only way that its done by principles. I have not come across any other architecture style that uses principles.It is also quite interesting to see that an entire mosque is built to look so beautifully, but as u look closely, each reason, or each method, is built mainly on its principle. And to my surprise,it comes out beautifully.The other thing that is fascinating is that these principles have been here for ages. Every mosque is built the same but each has its uniqueness as well. I think taking this subject has opened up my eyes to knowing that architecture isn't just buildings, its more than that, much more.

Putrajaya Mosque

Putrajaya Mosque

•The Putra Mosque, or Masjid Putra in Malay language, is the principal mosque of Putrajaya, Malaysia.

•It is located next to Perdana Putra which houses the Malaysian Prime Minister's office and man-made Putrajaya Lake.

•Putra Mosque is named in honour of our former and first Prime Minister of Malaysia Almarhum Tunku Abdul Rahman Putra Al–Haj.

•The capacious of the mosque is 1.37 hectar.

•This mosque was build based on two concepts which are ‘Middle East’ and ‘Malay Tradition’.

•The mosque is modeled after Persian Islamic architecture of the Safavid period with elements derived from other Muslim cultures.

•Persian and Arab-Islamic architectural designs, the main entrance to the mosque is fashioned in the likeness of public building gates in Muslim Persia.

The Islamic Principles Of The Mosque

Ilm:

Islam’s emphasis is clearly shown by the astounding calligraphy adorning the great mosques of traditional Islamic lands. A stand-out feature of how technical drawings deconstruct convoluted Islamic decorative motifs into more basic elements of geometry.

It shows on how each dome topped with a gold tiled final. The outer cladding is finished with tiles in shades of pink is composed of the inspired interplay between squares and circles. This is the “biomorphic” (life-like) structure that underlies Islamic art.

Ikhlas:

Several architectural features of the mosque embodies geometric proportion, harmony and balance and does not include any human imaginaries or idols; this is the Islamic way of architectural expression that is built within conformity to God’s will. Islamic building features like the arc represent the projecting soul, via geometric subtraction and water features brighten the abstract rigid architecture, bringing a sense of relaxation and contemplation to the mind.

Haya:

The mosque has  “Bent Entrance” which  significant feature in maintaining  modest approaches and also encourage interaction between  fellow Muslims. It shows the family values and reflects the respect of humans. Whether there are screens and veils separating women from men for more privacy and how the public areas are arranged.

In the mosque this sense of privacy is portrayed in using screens with pure simple geometric shapes

Dhikr:

The Almightiness of Allah is constantly reminded via  repeated inscriptions such as quotes from the holly Quran  and 99 holly names of Allah  adorned on building features.This building has a pillar upon pillar, arcade upon arcade design. The rhythmic precision mirrored in the contemplative chanting of God’s  innumerable attributes / zikr. Its patterns on the main dome shows repetition as well.

Tawhid:

Islam is said to embody a cohesive way of life amongst ethnically and culturally diverse peoples.

“The orientation of the axis of the mosque on Muslim soil towards the black stone of the Ka’abah is an awe-inspiring symbol of unity of faith.”

The sanctuary at the entrance  located before the main prayer hall and after a dim lit corridor is oriented  so that people who pass through will be facing in direction of Mecca (Kiblah). The mosque unites people of Islam to gather and pray and show devotion to Allah.

Urf:

•Urf refers to the custom, or 'knowledge', refers to the customs and practices of a given society. It is where design language of a culture is adopted into Islamic buildings given they have no disagreement with Islamic principles.

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•The mosque design was built based on the ‘hybrid concept’, meaning a mixture of artistic design of several cultures; Malaysian, Persian and Arab architectures.

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•The mosque also embraces modern technology and uses climate responsive design that suites Malaysian climate.

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•Hence the principle of Urf is evident in the mosques architecture.

Persian Architecture The Early Stages

Persian Architecture The  Early Stages

Samanid Period

Introduction:

 It was named after its founder Saman Khuda. It occurred after the collapse of the Sassanid Persian Empire caused by the Arab conquest. It’s the first native Persian dynasty to arise after the Muslim Arab conquest.Islamic architecture and culture was spread deep into the heart of Central Asia by the Samanids. It also had the first complete translation of the Qur'an into Persian. Populations under the Samanid Empire began accepting Islam in significant numbers.

 

Samanid Mausoleum

The mausoleum is located in the historical urban nucleus of the city of Bukhara. It was built as the tomb of Ismail, this early mausoleum was erected by the Samanid ruler sometime before 943 AD.Although three bodies lie within, a wooden plaque identifies only Ismail's grandson, Nasr ibn Ahmad ibn Ismail or as-Said Nasr II (d. 943). Its form is a slightly tapered cube capped by a hemispherical dome that is inset from the exterior face of the cube. Each facade is identical, joining the next with semi-attached circular columns. Centred within each facade is an arched opening framed by bricks laid in basket weave.

Islamic Principles

Architecture of Haya’: Modesty

The Mausoleum has a fenced window inside. It’s the significant feature in maintaining modest approaches and also encourages interaction between fellow Muslims.

Architecture of Ithiram: (Respect)

Cube Geometry that linked all shapes to the centre which is the tip of the roof. It enhances the idea of ‘centre’. This is purely traditional Islamic architecture and creates a synthesis of space.

Architecture with Ikhlas: (Sincerity)

This building has the space construct of the absence of human imaginary & idols. The building is an empty space but has no figures of human bodies or Ismail himself. It also has art consists images but with sublime silence in contemplation that is projecting soul thru’ its patterns. It also has geometric shapes as stated in the previous principle.

Architecture for Iqtisad: (Balance)

The building is balanced and is symmetrical in its shape. Apart from its balance of light and proportion, it also has the sense of its heart and soul compared to its body. The building was built in memory of someone and therefore has a meaning and this meaning is portrayed through the facades of the 4 balanced walls. The patterns on the walls show balance as well.

Architecture as Dikr: (Remembrance)

This building has a pillar upon pillar, arcade upon arcade design. The rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes / zikr. Apart from showing repentance in its pillars, the carvings on the walls show a repentance pattern.

Ghaznavid Period

Introduction:

It was the Muslim dynasty of Turkic slave origin ruling much of Persia. It was founded by Sebuktigin, upon his succession to rule of Ghazna.The dynasty was of Central Asian Turkic origin, it was thoroughly Persianized in terms of language, culture, literature, and habits, and hence is regarded by some as a "Persian dynasty" rather than Turkic. Sebuktigin's son, Mahmud of Ghazni, expanded the Ghaznavid Empire to the Oxus River, the Indus Valley, and the Indian Ocean in the east, and to Rey and Hamadan in the west. The Ghaznavid dynasty began losing control over its western territories to the Seljuqs after the Battle of Dandanaqan, resulting in a restriction of its holdings to modern-day Afghanistan, Western Punjab, and the Balochistan region. 

Gunbad-i Qabus Tomb Tower

It was built in 1006 AD on the orders of the Ziyarid Amir Shams ol-Ma'āli Qabus ibn Wushmgir. It’s known as a World Heritage Site, in the tower's upcoming 1,000th anniversary. It was built with bricks representing a special art related to the 11th century and follows the golden ratio Pi that equals 1.618. The interiors contain the earliest examples of Muqarnas decorative styles.The tomb was built on such a scientific and architectural design that at the front of the Tower, at an external circle, one can hear one's echo.

Islamic Principles

Architecture as Tawhid. (Unity and Uniquity)

This building relates to this principle in the sense of losing someone special. It is a tomb for a prince. And it unites people who respected and was devoted to Prince Shams ul-Ma’ali. People gather here to give their blessings to the prince.

Architecture of Ithiram: (Respect)

The Muqarnas decorative styles in the interior of the building show markings of one who respects Allah and so forth respects the prince. This symbolises the Cube Geometry that linked all shapes to the centre which is the tip of the roof. It enhances the idea of ‘centre’. This is purely traditional Islamic architecture and creates a synthesis of space.

Architecture with Ikhlas: (Sincerity)

This building has the space construct of the absence of human imaginary & idols. The building is an empty space but has no figures of human bodies or the prince itself. It also has art consists images but with sublime silence in contemplation that is projecting soul thru’ its patterns. It also has geometric shapes as stated in the previous principle.

Architecture as pursuit of ilm.(Knowlegde)

Architecture of Inscriptions that will be written on the walls. This creates calligraphy of the Arabic language and it shows that is a sacred language

A Kufic inscription at the bottom of the tower reads in Arabic:

هذا القصر العالي – لامير شمس المعالي – الامير قابوس ابن وشمگير – امر به بنائه في حياته – سنه سبع و تسعين – و ثلثمائه قمريه و سنه خمس و سبعين و ثلثمائه شمسيه which means:

"This tall palace for the prince Shams ul-Ma'ali, Amir Qabus ibn Wushmgir ordered to build during his life, in the year 397 the lunarHegira, and the year 375 the solar Hegira“

Architecture for Iqtisad: (Balance)

Notion of “Heart”. This relates architecturally to the anonymous external facades of Islamic buildings: The human body, as the container of the sacred nafs (soul) with the hearts. The purpose of the building is its central core. It is the underlying symbolic metaphor for Islamic home. The balance also shows in its proportional & geometric analysis of the ground plan.

Architecture as Dikr: (Remembrance)

This tomb has a repentance of its floor plan. The floor plans consist of a geometrical symmetry shape which repeats the triangular shape.

Mongol Period

Introduction:

In the early 13th century, the Mongol empire was under the leadership of Genghis Khan. It was left endless trails of devastation, and created the greatest catastrophe that had ever overtaken mankind, and dominated most of Asia. After the death of Genghis khan, the empire was divided among his heirs. The son of Genghis Khan, founded the II-Khanid dynasty. The II-Khans consolidated their position in Iran and reunited the region as a political and territorial entity after centuries of fragmented rule by local dynasties. Under Persian influence, the Mongols eventually converted to Islam, and encouraged development of the arts and sciences. New systems of taxation were introduced, armed forces were reformed and communications reorganized. When the last khan died without a male heir in 1335, the territory broke up into small states ruled mainly by Iranians.

Sheikh Abdolsamad Mosque

Sheikh Abd al-Samad Esfahani was a noted holy man in Ilkhanid Iran who died at the end of the 13th century. Il-Khanid Vizier Zain al-Din Mastari built a tomb and mosque and dedicated it to his master Sheikh Abdolsamad. The centre of the façade is composed as a triple arcade, behind the central arch of which there is a minaret with an inscription dated 725/1324-25.This building incorporates Khawrazmshahi and IlKhanid design elements.

Islamic Principles

Architecture as pursuit of ilm.(Knowlegde)

Architecture of Inscriptions that will be written on the walls. This creates calligraphy of the Arabic language and it shows that is a sacred language- behind the central arch of which there is a minaret with an inscription dated 725/1324-25-inscription on this portal reveals that the building is a mosque built by Zayn al-Din Mastari in 704/ 1304-5

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Architecture of Ithiram: (Respect)

The Muqarnas decorative styles in the interior of the building show markings of one who respects Allah and so forth respects the prince. This symbolizes the Cube Geometry that linked all shapes to the centre which is the tip of the roof. It enhances the idea of ‘centre’. This is purely traditional Islamic architecture and creates a synthesis of space.

Architecture as Dikr: (Remembrance)

This building does not have a pillar upon pillar, arcade upon arcade design. The rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes / zikr. The ceiling has repetitive patterns the carvings on the ceiling shows a repentance pattern.

 

The Unifying Principles of Islamic Architecture

The Unifying Principles of Islamic Architecture:

1.     Architecture as Tawhid (devotion & faith): (Unity & Uniquity (Oneness) of Allah)

“There is no god but The God/Allah and Mohammad is his Messenger /Prophet”

Notion of Tawhid: al Quran - haqiqa (formless essence) nature of space, forms, order, orients –              place man the presence of Divine Unity

Main architecture of Allah Unity & Uniquity is: Ka’bah.  It is towards which Muslims face their five daily prayers.

a.     Shahada: Ka’bah- Muslim

b.    Notion of Tawhid: al Quran - haqiqa (formless essence)

c.     Catalyst - Building Community: Mosque

Masjid At-Taqwa, Quba was the first to be built before building a community. It was the Center for Muslim Social Life. It was used for education, administration, court, public service, economic platform, and military planning, govern country, religious event. The 5 daily Solah Jamaah was held.

d.    Urban Planning/ Contex – Sunnah (Fiqh Law)- unifying city -thru’ guide to every day action and behaviour

2.     Architecture of Ihtiram: Respect, propriety or adab (good manners) to God, fellow man and oneself

a.     Shahada

b.    Muhammad pbuh- perfect eg. of propriety and praiseworthy characteristics & example - perfect good manners

c.     5 pillars: shahada, salat (prayer), zakat (alms), fasting and hajj

d.    Al Quran – guide-respect

e.     Self-conscious acts

f.     Muslim Architect- Islam as AdDin: practice Architecture -submission - Allah- strives on path of purity

g.    Islamic Architecture Symbolism: - symbolism, harmony and purity of geometry of the Ka’bah are found in sacred architecture throughout the Islamic world

h.     Respect Essence of Islam & Humanity: - building as sanctuary-Masjidil Haram & Masjidil An Nabawi

Persian Architecture > Samanid Mausoleum

The Samanid mausoleum is located in the historical urban nucleus of the city of Bukhara.It was built in the (10th) century.Popularly known as the tomb of Ismail, this early mausoleum was erected by the Samanid ruler sometime before 943 AD.An existing waqf document indicates that it was possibly built for his father. Although three bodies lie within, a wooden plaque identifies only Ismail's grandson, Nasr ibn Ahmad ibn Ismail or as-Said Nasr II (d. 943). Ostensibly the family crypt of the first local Muslim dynasty, it is possible that, consistent with popular nomenclature, the structure does indeed contain the grave of Ismail himself. 

The baked brick structure describes a simple form: a slightly tapered cube capped by a hemispherical dome that is inset from the exterior face of the cube. The exterior surface decoration of highly articulated brickwork provides visual interest. Departing from customary stucco decoration, the use of allover decorative brickwork represents an important innovation. Each facade is identical, joining the next with semi-attached circular columns. Centered within each facade is an arched opening framed by bricks laid in basket weave, the spandrels composed of diagonally set end brick. A frieze of small arches on columns encircles the top of the cube forming a miniature arcade, the corners are punctuated with small domical forms that sit above the cube. 

The exterior arcade frieze repeats on the interior as an internal gallery. Utilizing corner arches to facilitate the interior transition from the square plan to the dome constitutes another important innovation. 

Sources: 

Grabar, O. 'The Earliest Islamic Commemorative Structures.' Ars Orientalis VI: 7-46.