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THE PERCEPTION OF VOCABULARY OF THE ISLAMIC

ARCHITECTURAL HERITAGE: THE CASE OF AL MASHRABIYAH

BHZAD SIDAWI, ASSOCIATE PROFESSOR, UNIVERSITY OF DAMMAM, COLLEGE

OF ARCHITECTURE AND PLANNING, 31451 DAMMAM, P O BOX 2397, EMAIL:

Bsidawi@ud.edu.sa

ABSTRACT

The architectural heritage constitutes an integral part of any nation’s identity, culture and

pride. Elements of the past Islamic architecture were designed and built to respond effectively

and dynamically to people’s physical, environmental, social, physiological and religious

requirements at their time. At present, architects used to incorporate various elements of the

Islamic historical buildings in their design work. They usually take into account the

configuration of the element's form only and evaluate whether it would fit into the present

design scheme. They subsequently decide whether to use it with some or no adjustments. Such

blind copy- paste approach would only transfer the element's form though strips it from its

historical context and values. Furthermore, it would create a wrongly spelled architectural

vocabulary that is detached from its historical context, ill-fitted into the present design context

and would be misinterpreted by future architects. The paper argues that architect should not

comprehend the hidden values of the historical elements only but also how values interacted

and are integrated into these elements. By doing so, the architect would be able to correctly

perceive and read these elements thus incorporate it successfully in his/ her design. The

research proposes a conceptual model for analyzing and interpreting architectural heritage’s

vocabulary. This is to help professional architects and architectural students to develop in-

depth understanding of the Islamic architectural precedents and implement it properly in the

architectural design of buildings. A field survey was undertaken to test this model and to find

out the degree of people’s perception of each aspect of the architectural heritage. The survey’s

results show that some of al mashrabiyah meanings have been perceived more than other

meanings. This perception is on the ’global’ level and detailed level. The results were used to

refine the proposed conceptual model and to suggest future research theme.

Keywords: Architectural heritage, Islamic built laws, Islamic architecture vocabulary,

identity.

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1. INTRODUCTION

Many research studies have criticized the present built environment of the Islamic and Arabic

world and highlighted problems in the present Islamic/ Arabic built environment. These

problems can be categorized into three categories. Firstly, it is the adoption and use of foreign

e.g. Western architecture style. Some studies –for instance- argued that modem architecture is

a Western import, a foreign implant and it has no connection with Islamic architecture that is

based on the use of certain visual features (e.g. arches and colonnades) and certain design

criteria such as emphasis on privacy and respect for rights of neighbours, etc. which is mostly

absent in modem architecture (Al-Ibrabim 2003, Omar 2000).

Secondly, the present architecture has no link with the Islamic values and does not respond

effectively to people needs and inspirations. The research in Saudi Arabia showed the absence

of the lifestyle from the existing housing properties (Al Kurdi 2002 and Darweesh 2003).

Certain aspects of lifestyle are absent such as the visual and sound privacy, the need for

outdoor space for children activities or entertainment and the need for flexibility in design.

The researchers pointed out that these aspects have not been taken into account in the present

housing design. Ahmed and Parry (2001, 2002) conclude that the present modern architecture

constructed in Egypt according to government built laws, do not address people requirements

and lifestyle.

Thirdly, there is an over and misuse of aspects and components such as arches, old fashion

doors and windows etc of the traditional Islamic architecture (Salamah 2002). For the past

half century, this copy and paste or image cloning became a passive phenomenon in the Arab

world (Omar 2000). Ward Thompson of the Omrania design firm noted there is sometimes an

obsession with the Arab arch and clients quite often demand this but it can be badly overdone

(Brown and Marfleet 1984). Any observer can see that various visual traditional aspects are

used in the modern buildings in many cities of the Kingdom of Saudi Arabia such as the

traditional motifs, exclusive use of sand colours and mud finish (Al-Ibrabim 2003). However,

there is no real reason to incorporate these features apart of showing these buildings to look

like the historical buildings.

On the other hand, researchers argued that traditional Islamic built environment was not built

in regards to physical and environmental parameters only but there was other important

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principals represented by the Islamic values were used to determine the form and shape of the

built environment (Akbar 1988& 1989 and Ahmed 2003). Ahmed and Parry (2001, 2002)

found that low-income unplanned random housing is constructed according to the Islamic

values and neighbours participation in decision making whereas housing that is planned by

the Egyptian government does not address Islamic values and people found it entirely

unsatisfactory.

It seems the modern architecture in Islamic countries does not hold the same values as the

traditional architecture, and it is detached from its historical, social, psychological, cultural

context, would hold many misleading meanings and may be misinterpreted by future

architects. There is a new trend has appeared which calls for a return to identity, to the

architectural forms that are in harmony with the cultural and human environment as these

forms a constitutional part of the nation identity (Bahnassi 2003). Asfour (1998) suggest that

Arabian architectural history should be reinterpreted by architects for architects, to generate

design issues relevant to the practice. This can only be achieved by interpreting correctly the

hidden values of elements of the historical Islamic architecture. Thus present architects

comprehend it and figure out how to incorporate it successfully in the design of modern

buildings. The next sections illustrate the rules that should be used to correctly interpret

architecture thus it discusses the forces that shaped the traditional Islamic architecture and set

a methodology of how to interpret its vocabulary using certain rules in order to accurately

incorporate in the design of our present and future built environment.

2. THE INTERPRETATION AND PERCEPTION OF ARCHITECTURE

Researchers have suggested a number of ways to read and perceive architecture.

Goss (1988) suggests that place is often "multicoded"; as people read and write different

languages in the built environment, meanwhile, collective sentiments too can accord meaning

to place. Rotenberg (1993) terms places as social places, or "communal sites" as are textured

by multiple layers of everyday meanings and sedimented history. Hillier and Hanson (1984)

have made the point that, unique among artifacts, buildings are not only shaped by the society

that creates them: they also impose constraints on subsequent social actions. Hillier (1984,

1996) point out that spaces have qualities and characteristics that would affect people

interaction and use of these spaces. He suggested two social dimensions of buildings or in

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other words that buildings operate socially in two ways: they constitute the social organisation

of everyday life as the spatial configurations of space in which we live and move, and

represent social organisation as physical configurations of forms and elements that we see.

Space creates and controls the interfaces between different categories of people and their

interaction with objects. Places and buildings should be constructed to satisfy the needs of

human beings. Maslow (1975) set the hierarchy of these needs as the following:

Physiological needs

Safety needs

Belongingness and love needs

Esteem needs

Self-actualisation needs

The desire to know and understand

Aesthesis needs

Thus buildings would address - in a way or another- people needs and desires but how can we

read these features/ values that are hidden in buildings? Lawson (2001) suggests a framework

that can be used to perceive and read buildings thus to reveal their meanings. This can be

done by interpreting the physical shape, form, dimensions, texture etc. He pointed out that

buildings can be perceived through:

Scale: it is the scale of the building or one of its elements. A constant observer would

perceive it differently from an observer who moves around it. Also it is related to the

pattern of movement

Size and distance: the size of the building or its’ components/ features. The distance

of an object in the space can be estimated by its size it appears to be, and secondly the

way it seems to move that space as we move both our head and eyes.

Symmetry: Symmetry can be created by arranging building elements in a certain

way1 and it is considered as a foreground-giving geometrical characteristic.

Colour: Colours are merely changes of the wavelength of light, and so might be

thought of a continuum as in the spectrum.

Number of building's elements: Simple and regular repetition of an object eventually

makes the object itself disappear. In architectural terms, the column eventually

becomes part of a colonnade.

1 Symmetry is a precise and well-defined concept of balance or "patterned self-similarity" that can be

demonstrated or proved according to the rules of a formal system by geometry (Wikipedia 2010)

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Order, pattern and redundancy of the elements: Redundancy is the use of a

number of rules; make changes in the rules that are used, unpredictability in

architecture, surprises, or revealing and understanding and the unknown. Redundancy

sets up expectations about what will happen next or, perhaps in architectural terms,

just around the corner. Sophisticated architecture can often be seen to have more than

one simple set of rules and then to play games with the resolution of these separate

systems of redundancy.

Sensation and perception: a building is perceived through the sensations of sound

that comes out of it, reflected on it, smell that comes out of it and our touch of its

components.

Meanings in objects: or what one can imagine or love to see in an object

Lawson further argued that buildings have internal and external meanings. Garner has

articulated an important distinction between what he calls internal meaning and external

meaning (Garner 1962). These two modes of perception may be called the ‘formal’ and the

‘symbolic’. Most spaces and the objects in them and surrounding them can be and usually are

viewed at both levels.

3. THE RELATION BETWEEN ISLAM AND ARCHITECTURE

Islam outlines the basic human needs and stressed that it should be preserved and protected.

Islamic scholars defined that the human needs represented by: the religion, life, property,

intellect and posterity. Some Islamic scholars suggested the order of the human needs is: the

religion, life, intellect, property and posterity (Al Obaidi, 1992, p.190). Other Scholars agreed

on the precedence of religion and life but argued that the remaining needs should be ordered

as: posterity, intellect and property Or intellect, posterity and property.

This list of needs looks similar to Maslow’s list of needs, although Maslow did not point out

the spiritual/ religious needs. Also, it can be argued that Maslow views the subject of basic

needs from the individual's point of view only whereas Islam views basic needs from three

perspectives: legislative, individual and state (Al Sari 2010). It is however suggested that

Islamic buildings express the religious beliefs, social and economic structure, political

motivation and visual sensibility of a pervasive and unified tradition (Michell 1978).

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Therefore, one can argue that traditional architecture in Islamic countries have been

developed in response to several factors that characterize each country such as people's needs

that highlighted above, the climate, the available building materials, the level of construction

technology that is used, the level of society's prosperity, and the local architectural traditions

and practices prior to the Islamic governance in that country.

4. CONSTRAINTS ON TRADITIONAL ISLAMIC ARCHITECTURE

In this section, the researcher explores the constraints and forces that shaped one of the

traditional Islamic architecture elements that so called al mashrabiyah. Al mashrabiyah was

mostly used in houses and palaces although sometimes in public buildings. There are different

types of Al mashrabiyah and its wooden latticework designs differ from region to region.

Most of Al mashrabiyahs are closed where the latticework is lined with stained glass and part

of Al mashrabiya is designed to be opened like a window. Some mashrabiyahs are open and

not lined with glass, in this case al mashrabiyah works like a balcony and the space enclosed

is independent of the upper floor rooms and accessed through those rooms with windows

opening towards it, sometimes even the woodwork is reduced. The following sub sections

illustrate the forces and constraints that shaped al mashrabiyah architecture, how the

architecture of Al masharbiyah had responded to these forces. The researcher considers the

responses as the values and these are embodied in al mashrabiyah.

4.1. Constraint Number One: The Islamic Built Laws

Islamic principles provide a unifying factor which primarily characterized religious and civic

buildings across the Islamic world. There are five main sources of Islamic principals: First;

the holy Qur'an2 and the sunna

3, the Ijma'

4, the qiyas or Itihad

5 and Urf

6. The Islamic built

laws that are extracted from these Islamic principals has modified the built form according to

the Islam's philosophy, ideology, law, and the requirements of socio-cultural forces in Muslim

2 Quran: which Muslims believe to be the literal word of God

3 Sunna: a set of traditions and practices carried out and implemented by the Prophet Mohammed

4 Ijma': is the consensus of the entire Muslim community

5 The use of human reasoning in the elaboration of Islamic law without contradicting any rule of the three

primary sources (Hakim, 1986 and Schacht, 1993) 6 Local norms and traditions that do not contradict with the above mentioned principals

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life (Hakim 1986). The built laws or principles as mentioned in Fiqih books illustrate the

responsibilities of both individuals and authority in Islamic law (Hammad 1997). Hakim

(1986) defines Fiqih of building processes as: "the mechanism of interpreting and applying

the value system of the shari'a (Islamic divine law) within the processes of building and urban

development... its primary sources, the Qur'an and the Sunna (or traditions of the Prophet)

are crucial for the transfer of the value system to design and urban form."

Islamic built laws were used to define the rights, responsibilities of people and how to

respond to one's needs as outlined above without conflicting other people's interests (Al-

Ibrahim 2003). In this sense, Akbar (1988) points out that the Islamic principals have defined

the user’s rights in terms of how to build, alter or extend his/ her property. Some of the

Islamic building principles have been crystallised through the solutions resulting from the

conflicts that sometimes occurred between individuals themselves or between the individuals

and the governing authority (Hakim, 1991 and Ibn Al Rami 1995). These principals provide a

flexible framework to the property user/owner that enables him/ her to change his property

without harming his neighbours and violating their rights. Ahmed (2003) suggests the Islamic

built laws can be listed as the following:

No-Harm principle: No-Harm principle means that residents' initiated action, which

is considered harmful to others, should be prevented when affected people asked to be

stopped (Hammad 1997; Schacht 1993; Hakim and Rowe 1983).

Openings and projections: Akbar (1989) states that any individual could project part

of his upper floor, such as Mashrabiyahs or cantilevers, on to a through street as long

as no damage is caused to the public. Projecting cantilevers over main roads are

permissible because the roads are the remains of `dead' lands that could have been

`revived' in the past (Akbar, 1988). He/ she can also open windows and doors on to

these roads providing they do not cause harm to their neighbours.

Right of appropriation of open spaces, finas: As long as this causes no harm,

residents should be free to appropriate open spaces and finas in their residential

settlements for a wide range of social and economic activities determined and

permitted by the residents themselves without outside intervention (Akbar 1989 and

Hakim 1986).

Right of easement (servitude) (Irtifak): Right of easement (servitude) is an

exclusive benefit of a property over another adjacent to it, where the two are owned by

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different owners. This benefit belongs to the first property, even if its owner changes,

unless this benefit has been relinquished through a conventional transaction (Akbar

1988).

Right of pre-emption (shufah): The right of pre-emption (shufah) is the right of a

neighbour or a partner to substitute himself/ herself for the buyer of an adjacent

property or structure when offered for sale by another neighbour or partner (Schacht

1993, Akbar 1988).

Al mashrabiyah was constructed according to No harm principal in sense of avoiding

overlook to neighbours’ windows in the existing urban context. This was achieved by the

location of al mashrabiyah which is does not face directly neighbours’ windows/ openings.

The projection of al mashrabiyah is made according to two principals:

No harm principal thus it causes no harm to the road’s users or the neighbours.

The other principal that considers roads as remains of `dead' lands so there is no harm

to make projections onto the road.

It is suggested that ornamented shapes, and Islamic patterns7 and geometry are products of the

sacred science. Fundamental to the Islamic faith is a belief in the unity of God, and since the

material world is a creation of god, it also comprises a unity and would be shaped in a way

that signifies to god (Critchlow 2004). Thus, as the Islamic principals have an influence on

macro level of the built environment, it can be argued that it has similar influence on the

micro level of the building's architecture i.e. building's components, artistic features and

ornamentation. The Muslim builder powered with a desire to fulfil the will of a higher order

or cause have worked hard to create a built environment that is perceptible sign of the

Creator’s will and presence thus it is similar to the natural environment that signify to god

(Omer 2010).

4.2. Constraint Number Two: Architectural/Urban

One of the distinctive features of the Islamic cities is the winding and irregular streets. Due to

this feature, plots of land are also commonly irregular in shape while the house designs are

usually regular (squares and rectangles). This would cause irregular shapes of some rooms

7 See for instance the centered and radial ornamentation patterns that signify to the unity of the Universe and the

fact that it is created by one god

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and creates dead corners. Al mashrabiyah has responded to the irregular shapes of the plots of

land by correcting the footprint shape of the land. The projection of al mashrabiyah allows

correcting the shape of the room on the upper floor and increases the usable space without

increasing the plot size. This projection has also helped to sort out a number of problems

related to the urban spaces such as:

the scale of the urban spaces as al mashrabiyah provided stronger human scale; and

the visual enclosure of the street as al mashrabiyah projection helped to provide

visual/ physical enclosure to the street

4.3. Constraint Three: The Resident’s Needs

The human needs are highlighted by the Islamic scholars in section three as: the religion, life,

intellect, property and posterity and these can be categorized in the following categories:

Physical needs: is the need for comfortable space in terms of configuration, size, area,

dimensions, shape, form etc

Psychological needs: the need for a space that provides relaxation in terms of colour,

home enjoyment, level of privacy, type of delicate link with other indoor spaces and

link with the outdoor spaces, safety, aesthesis etc

Social needs: the need for space for an individual to socialise with family, relatives,

guests, and neighbours, self esteem,

Spiritual needs: the need for a space/ spaces for spiritual practice, worship and

adoration

Al mashrabiyah serves an important social function: it ensures privacy from the outside for

the inhabitants while at the same time allowing them to view the outside through the screen

(Fathy 1986). Therefore, a mashrabiyah covering an opening that overlooks the street has

small interstices except at the top far above eye level. With the focus on the lattice, the

mashrabiyah appears as a lighted wall. So when focusing beyond the lattice, the external view

is quite clear and only slightly obstructed.

4.4. Constraint Four: Environmental Conditions

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Most of the Islamic countries have warm if not hot weather. Some of the Islamic cities are in

hot arid climate whereas others have hot humid climate. Some such as Saudi Arabia has

harsh, dry desert with great temperature extremes. The configuration of al mashrabiyah has

responded effectively to the various weather conditions. The wooden screen with

casement/double hung windows provides shade to the walls and protection from the hot

summer sun while allowing the cool air from the street to flow through. The wooden screen

has the capability of providing long time lags to the absorption of heat waves, so it helps in

isolating the interior environment. In hot dry areas, a large clay water jar is usually placed in

al mashrabiyah and the water evaporated from the jar freshens the incoming air (Hakim 1986,

Masaud 1996). This provides a significant amount of air moving in the room without causing

it to be uncomfortable. In hot humid areas, the wooden screen has the capability to absorb the

humidity from the air. The projection of al mashrabiyah achieves several purposes, on one

hand it allows air from three sides to enter and on other hand provides protection and shade

for the ground floor windows that are flat and usually unprotected (figure 1).

Al mashrabiyah has four environmental functions. Different patterns have been developed to

satisfy a variety of conditions that require emphasis on one or more these functions. These

functions involve:

controlling the passage of light;

controlling the air flow;

reducing the temperature of the air current, and

Increasing or decreasing the humidity of the air current.

The design of each mashrabiyah is selected to fulfil all these functions. In the design, it is the

sizes of the interstices (i.e. spaces between adjacent balusters) and the diameter of the

balusters that are adjusted. Different names identify certain of these patterns (Fathy 1986).

Its cooling and humidifying functions are closely related. All organic fibres, such as the wood

of al mashrabiyah readily absorb, retain, and release considerable quantities of water. Plants

can provide some regulation of their skin temperatures by the successive processes of

transpiration and evaporation (called evapo-transpiration). Thus, the sap flows through the

fibres to the plant surfaces, where it evaporates and cools the skin. Wood fibres retain this

ability even after they are cut from the tree and used in buildings, as long as the pores are not

covered by an impervious paint.

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Mashrabiyah in

Jaddah (source:

ww.saudicaves.com )

Mashrabiyah in

Basra (source:

Wikipedia)

Mashrabiyah in

Makkah (source: the

author 1982)

Figure 1: Types of traditional Al mashrabiyah in different Islamic countries

4.5. Modelling The Values And Meanings Of al Mashrabiyah

The discussion above suggests that al mashrabiyah is constrained by a number of factors thus

would hold the response to these factors as embedded values. These values are: the user

needs, architectural/ urban parameters, environmental parameters, and the Islamic principles.

To properly perceive al mashrabiyah’s meanings, the present researcher suggests a conceptual

model for reading and perceiving Al mashrabiyah values and meanings (see figure 2). This

model illustrates the relation between various meanings/ values and the physical properties of

al mashrabiyah such as: the size, projection, shape, orientation, relation with the urban context

(i.e. neighbours’ openings and block) and fine ornamental details. It also shows the interaction

between these values as well. To find out whether these values would exist, a field survey has

been conducted in 2011 in Al Khober. The aim of the survey is to find out whether certain

mashrabiyah’s values are perceived by people and how far they are perceived. Thus to

introduce the findings to architects, so they would take these possible embedded values on

board. It targeted randomly around 130 individuals. A one page questionnaire about the

values of al mashrabiyah has been handed to them, and seventy respondents have filled in the

questionnaire and returned it back.

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Physical properties of

Al mashrabiyah

Islamic

spiritual

values

Environmental

parameters

Psychological

needs

Social values

Islamic laws

consideration

Urban

parameters

Embedded

values

Figure 2: The constraints that impact the physical properties of al mashrabiyah and

generate embedded values as a response to these constraints

5. RESULTS OF THE FIELD SURVEY

On ‘global’ level, the survey’s results show that the perceived values are as the following

(categorized from more to less perceived): architectural/ urban, environmental, social,

psychological, Islamic laws and spiritual (see table 1). On the detailed level, the matter looks

different as the most perceived value is the environmental value. The results show that the

most perceived meanings/ values are (from more to less perceived):

It provides a comfortable internal environment in terms of light distribution density etc

it Stimulates and preserves the privacy of inhabitants;

it is pleasant to the eye, humanely-scaled;

the big size of al mashrabiyah is an indication of prosperity, power, high social class and

dignity of the inhabitants;

it provides a relaxing and peaceful internal environment; and

It helps in breaking the monotony of the urban context (see table 1).

On the other hand, the least perceived values are (see table 1):

it increases sense of self-esteem and happiness of the house's inhabitants;

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it preserves a delicate connection of passers-by with the inhabitants in terms of

transmission of sound and smell;

it preserves a delicate connection of inhabitants with the alleyway in terms of transmission

of sound and smell;

it helps in increasing the attachment/ bonding of an inhabitant to the house; and

its’ ornamented patterns hold Islamic spiritual meanings.

6. DISCUSSION AND CONCLUSION

The reading of the survey results reveals the following issues:

a. all meanings of al mashrabiyah are perceived by the respondents;

b. however, on ‘global’ level, some of these meanings are perceived more than others

such as the environmental and architectural thus the social;

c. the results shows that al mashrabiyah is perceived to create a strong relation between

the interior spaces of the house with the urban context but the respondents perceive

this relation according to the various aspects that they asked about (see table 1); and

d. Also, the level of connection that al mashrabiyah provides to the inhabitants is

perceived on several levels.

In regards to the survey’s findings, the study sees that the model that is introduced earlier (see

figure 2) should be refined to enable architects to interpret the possible meanings of al

mashrabiyah in a precise way. The refined model uses the results of the field survey and

Lawson’s framework (2001) as a start point to perceive al mashrabiyah’s meanings. Lawson

(2001) suggests that the physical form, dimensions, texture etc. should be analysed. This can

be on two levels: formal and symbolic (Garner 1962). The next stage is to analyse the forces

the shape al mashrabiyah and define al mashrabiyah‘s values. This would be through a field

survey that explore the opinions of inhabitants’ of a historical district about the meanings of al

mashrabiyah and examine the relation of al mashrabiyah with the neighbourhood’s context.

The inspection would be on the following levels (see figure 3):

a. on the architecture/ urban side: this is to find out whether al mashrabiyah’s shape, colour,

pattern, etc would enrich the urban context and makes it prettier;

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Potential embedded meanings and values Mean

Std.

Deviation Skewness

Environmental

It provides a comfortable internal environment in terms of

light distribution density etc 3.9429 0.84931 -0.766

It provides a comfortable internal environment in terms of

thermal and environmental comfort 3.7101 1.04461 -0.821

It protects passer-by from sun and rain 3.3385 1.17629 -0.698

Mean (environmental) 3.6638333

Psychological

It increases sense of self-esteem and happiness of the

house's inhabitants 3.0469 1.11881 -0.165

It provides a relaxing and peaceful internal environment 3.8676 1.11843 -0.984

It is pleasant to the eye, humanely-scaled 3.9 0.9033 -0.77

It helps in increasing the attachment/ bonding of an

inhabitant to the house 2.4138 1.19992 0.337

It is inspiring and motivates imagination 3.5507 0.89994 -0.343

Mean (Psychological) 3.3558

Social

The big size of al mashrabiyah is an indication of

prosperity, power, high social class and dignity of the

inhabitants

3.8841 1.21916 -0.925

It gives a clear indication of the identity of the house’s

occupants 4.0588 1.02042 -1.163

It stimulates and preserves the privacy of inhabitants 3.942 1.06942 -0.922

It facilitates inhabitants' communications with the outside

world in a conservative way 3.791 1.09458 -0.784

It helps in preserving the inhabitants' safety 3.0746 1.27105 -0.235

It preserves a delicate connection of passers-by with the

inhabitants in terms of transmission of sound and smell 3 1.06904 0

It preserves a delicate connection of inhabitants with the

alleyway in terms of transmission of sound and smell 2.9231 0.9732 -0.052

Mean (Social) 3.5248

Spiritual

Its’ ornamented patterns hold Islamic spiritual meanings

(e.g. signify to Allah; the creator of the Universe) 2.2308 1.29275 0.853

Architectural/ Urban

Its' shape, colour, pattern, etc. enrich the urban context

and makes the context prettier 3.8182 0.97522 -1.059

It helps in breaking the monotony of the urban context 3.8636 0.82063 -0.601

Mean (Architectural/ Urban) 3.8409

Islamic laws

The configuration of al mashrabiyah’s shape is controlled

by the Islamic built laws such as No harm principal 3.1304 1.14934 -0.083

Table 1: Meanings and values of al mashrabiyah as perceived by the respondents (note, sample

size 70, scale: 1 = not embedded at all to 5= fully embedded)

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b. on the environmental side: studies concentrate on the environmental role of al mashrabiyah

in terms of its’ benefits to the residents but did not however highlight its potential role in

protecting passer-by by from sun and rain;

c. on the social side: researchers concentrate on the privacy side of al mashrabiyah whereas it

should reflect and address other sides such as: social class, the prosperity, power, reputation,

and dignity of the residents. Also whether it facilitates inhabitants' communications with the

outside world in a conservative way. One can inspect further how far it would preserve a

delicate connection of passers-by with the inhabitants in terms of transmission of sound and

smell and vice versa.

Aspects of interpretation of Meanings/values of Al Mashrabiyah

Levels of

interpretation

Stages

Residents and by-

passer needs

(physical, social,

psychological,

spiritual)

Environmental

context

Architectural/

Urban context

Islamic laws

consideration

Stage I Analyzing the

physical, social,

psychological,

and spiritual

dimensions

Analyzing the

environmental

impact

Analyzing the

physical and

artistic features,

and configuration

of al

mashrabiyah, and

the Urban context

Analyzing the

which and how

far Islamic built

laws has

impacted Al

mashrabiyah

Stage II Defining the

physical, social,

psychological,

and spiritual

dimensions

impact on al

mashrabiyah and

vice versa the

impact of Al

mashrabiyah on

residents’ daily

life

Defining the

environmental

dimensions

Defining the

impact of the

Urban context/ on

the Al

mashrabiyah and

vice versa the

impact of Al

mashrabiyah on

passer-by and

neighbours.

Defining

Compliance/ non-

compliance

degree with the

Islamic built law

and the potential

consequences on

the built

environment

Stage III Investigating how these forces are related and

interact and the weight of each

Figure 3: Conceptual model for reading and perceiving Al mashrabiyah values and meanings

Also how far it helps in preserving the inhabitants' safety. It can be suggested that al

mashrabiyah’s configuration, shape, colour, ornamentations complexity and richness, size etc

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are constrained by: the financial status of the house' owner. The financial status of the

property’s owner and the owner willingness to pay more towards the construction expenses –

for instance- may not only affect the size, appearance, richness of the ornamentation, finishes

but also the type of materials that are used to erect al mashrabiyah; and

d. on the psychological side, one can explore how far it succeeded in increasing the sense of

self-esteem, happiness of the house's inhabitants, provides a relaxing and peaceful internal

environment, and how far it was inspiring and motivates imagination.

The future field survey that target the inhabitants of the historical district in a Middle Eastern

city –for example-, would show how al mashrabiyah’s values would interact, the priority of

each and how this affect the production of such unique Islamic architectural heritage’s

element. Archaeological research is required as it would reveal certain facts about how the

inhabitants had lived, how they had socially and economically interacted and the outcomes

can be linked to the architectural research. This may clarify – for instance- the type and cost

of construction materials that were used, why and how, and can be linked to the demography’s

data. The outcome of such thorough inspection would help the professional architect’s to

develop better understanding of al mashrabiyah in particular and the other traditional Islamic

elements in general, thus he/ she would be able to design it and implement it successfully in

the architectural design scheme.

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