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10 Random Entries from the Dictionary of Islamic Architecture

The following entries were pulled from the Dictionary of Islamic Architecture (1995).

Funduq (structure type)

Coral (construction material)

Kufa (city)

Songhay (people)

Süleymaniye (named building complex)

Squinch (architectural facet)

Aghlabid (people, lineage)

al-Aqsa Mosque (building)

Arasta (structure type)

Hassan Fathy (person, architect)

❯ ❯ Funduq (structure type)

North African term for a small, urban shop complex. A typical funduq is a square two-story structure built around a central courtyard with shops on one floor and store rooms on the other. Equivalent to a khan in the Middle East.

Text source: Peterson (1995) Dictionary of Islamic Architecture, page 91.

Photo source: (1) Barbara J. Anello-Adnani; (2) Islamic Architectural Heritage

❯ ❯ Coral (construction material)

Coral is used as a building material for coastal settlements throughout the Indian Ocean, Arabian/Persian Gulf and the Red Sea.

Two main types of coral stone are used for construction: fossil coral quarried from the coastal foreshore, and reef coral which is cut live from the sea bed. Fossil corals are more suitable for loadbearing walls whilst reef corals such as porites are more suitable for architectural features such as door-jambs or mihrab niches. Fossil corals are mostly from an order of coral known as Rugosa, which is now extinct. When quarried this coral forms rough uneven blocks known as coral rag. Although this can be cut into rough blocks, it cannot be dressed to a smooth finish and therefore has to be used in conjunction with another material to produce an even surface.

Living coral from the reef is easier to cut and dress to a smooth finish, although it does require hardening by exposure to the air. The preferred type of reef coral for building is porites because of its compact vascular structure which means it is both strong and easy to carve. However, this is not the only type used and, at the eleventh-century site of Ras al-Hadd in Oman, at least seven different types were noted. In the Maldives and Bahrain, platy corals such as oxypora and montipora are used for partitions.

The origins of coral-building are not well understood although it is generally believed that the technique originated on the coasts of the Red Sea. The earliest example was discovered at the site of al-Rih, in the Sudan, where a Hellenistic cornice made of coral was found reused in an Islamic tomb. From the Red Sea, the technique spread to the East African coast of the Indian Ocean where it was established as the primary building material for monumental buildings. In the Arabian/Persian Gulf, there is another tradition of coral stone construction although the antiquity of this tradition is in doubt as suitable coral has only grown in the area within the last 1,000 years. At the present time, the use of coral stone extends over large areas of the Indian Ocean and includes the coastline of India (Gujarat), the Maldives and Sri Lanka. The origins of coral-building in these areas has not been investigated, although it generally seems to be associated with Islamic traders.

See also: Bahrain; East Africa; Maldives; Qatar; Saudi Arabia; Sudan; United Arab Emirates.

Text source: Peterson (1995) Dictionary of Islamic Architecture, pages 54-55.

Photo source: Getty

❯ ❯ Kufa (city)

Southern Iraqi city founded in the early Islamic period.

Kufa is located on the west bank of the Eurphrates near the Shi'a shrine city of Najaf. Like Baghdad, Kufa was a purely Islamic foundation, although it stood close to the Lakhimid capital of al-Hira.

After the battle of Ctesiphon and the capture of al-Mad'ain (Ctesiphon and Seleucia) the Arab armies settled in the old Sassanian capital. Soon afterwards, the armies moved to Kufa because of its pleasanter climate and strategic location on the west bank of the Euphrates (i.e., easy access to Syria and the Hijaz). In 645, Ali transferred the seat of government to Kufa. The assassination of Ali in the Great Mosque of the city in 645 brought an end to the city's role as capital.

The original city had no walls and was simply surrounded by a ditch. The principal monuments in Kufa are the Great Mosque and the Dar al-Imara, or Governor's Palace. The Great Mosque consists of a number of different phases from the early Islamic period to the present day. The first mosque on the site was laid out by a man who threw spears to each of the cardinal points to delineate a square two-spear throws long. The area was enclosed by a ditch and the only permanent architectural feature was a marble colonnade 20m long. The columns were taken from the nearby city of al-Hira. In 670 CE, the mosque was expanded and covered with a flat roof resting on stone columns. The mosque visible today has a beautiful golden dome and contains the tombs of the two saints Muslim ibn Aqeel and Hani ibn Arwa. The golden dome and tilework date to the Saffavid period (seventeenth and eighteenth centuries), although the outer wall of the mosque which is supported by twenty-eight semi-circular buttress towers probably originates in the early Islamic period.

To the south of the Great Mosque is the Dar al-Imara, which was excavated by the Iraqi Antiquities Authority. The palace is enclosed by a square enclosure 170m per side with walls 4m wide supported by twenty semi-circular buttress towers and four round corner buttresses. In the center of the palace there is a square (domed?) chamber approached by a vaulted hall which was probably the throne room.

See also: Ottomans.

Further reading: M. Cezar, Typical Commercial Buildings of the Ottoman Classical Period and the Ottoman Construction System, Istanbul 1983.

Text source: Peterson (1995) Dictionary of Islamic Architecture, page 24.

Photo source: (1) Banu/Flicker; (2) Alda Cravo Al-Saude/Flicker.

❯ ❯ Hassan Fathy (person, architect)

Egyptian architect noted for his use of traditional materials to build modern Islamic structures.

Born in 1900, the son of a wealthy landowner, Hassan Fathy was brought up in Cairo, Alexandria and Europe. He studied architecture at the University of Cairo whence he graduated in 1926. In 1927, on his first visit to one of the family estates, he was shocked by the terrible living conditions of the poor and resolved to find a way to house the poor reasonably. He also conceived a love for the Egyptian countryside, which was to motivate him for the rest of his life. He realized that imported western material and technology was too expensive and inappropriate for rural housing in Egypt. Instead, Fathy thought that mud brick, the traditional building material of Egypt, should be used in modem constructions. Although he realized that traditional designs were sometimes too cramped and dark for modern housing, Fathy argued that this was not the fault of the material.

In 1937 Fathy held exhibitions of his work at Mansoura and Cairo, which resulted in several commissions from wealthy patrons. However, these buildings were quite expensive and relied on timber for their flat roofs. With the outbreak of the Second World War and the resulting shortage of timber, he had to find a new method of roofing his houses. On a visit to Upper Egypt, Fathy noticed that the Nubian villages were roofed with mud brick vaults produced without wooden centering. The method used was to lean the bricks against an end wall so that all the bricks leant against each other. Fathy employed the local Nubian builders and undertook several projects using these workers. The most important of these projects was the Nasr House in Fayyum and the tourist rest-house at Safaga.

In 1946 Fathy was approached by the Department of Antiquities who wanted to move the people of Gurna in western Luxor out of the ruins of ancient Thebes where they had been living. The Gurnis had been living in the ancient Necropolis for several generations and some lived in the tombs themselves. Nevertheless, the Department of Antiquities issued a decree stating that they wanted the 7,000 people moved to a new settlement, which was to be designed by Fathy. The settlement was to contain homes for 1,000 families and include public buildings like a mosque, a covered market, schools and a theatre. The houses were built around courtyards and arranged in neighborhood groups which had access to the main streets. Although built with traditional materials, Fathy made use of earth scientists and structural and mechanical engineers to improve his designs and ensure that they worked. Part of the project was to involve the future inhabitants in the construction, both as a cost-saving measure and so that they were not alienated from their new housing.

However, the project faced considerable difficulties in implementation through the opposition of some of the Gurni Sheikhs and the slow-moving bureaucracy of the Egyptian Antiquities Department.

In addition there was general suspicion of a project, which involved traditional materials at a time when Modernism was seen as the only way to build. In the end, only one-fifth of the project was completed and some parts of the village like the khan and the craft center remain unused. Nevertheless, the mosque is well used and maintained and the Department of Antiquities has restored the theatre, belatedly realizing the value of Fathy's work. Despite the difficulties New Gurna showed the potential of mud-brick architecture and the value of training people in traditional techniques.

Other important projects carried out by Fathy in the 1950s were at Lu'luat aI-Sahara in the Nile Delta and the village schools project. At Lu'lat al-Sahara, houses were built in pairs, together with a mosque and a school. The village schools project involved Fathy in designing a school, which was to be the prototype for village schools throughout Egypt. The design consisted of domed rooms opening onto courtyards with ventilation shafts to cool the interior during the summer. Unfortunately, only two of the schools were built, one at Fares and the other at Edfu.

In 1957, Fathy left Egypt for several years to work for an architectural firm in Athens, specializing in the Middle East, and during this time he designed a traditional housing scheme in Iraq. In the early 1960s, Fathy returned to Egypt where he undertook two further major projects, a training center in the Nile Valley and a new town in the Kharga oasis. Unfortunately the training center was subsequently destroyed because of its bad location and the town known as New Bariz was abandoned because of the 1967 war.

In the 1970, Fathy began writing books about his work, which were highly successful in universities throughout the world where the appeal of Modernism was wearing off. He showed that it was possible to design and build desirable residences and functional buildings, which respected the traditional values of a culture and were also cheap. Since the 1970s, Fathy's work in Egypt was concentrated on private houses and commissions. These buildings were constructed with increasingly sophisticated designs based on harmonic units of measurement derived from the dimensions of the human body. Probably the most important recent commission was for a Muslim community in New Mexico known as Dar al-Salam and built in 1981.

Further reading: (1) H. Fathy, The Arab House in the Urban Setting: Past, Present and Future, Fourth Arab Carreras Lecture, University of Essex, November 1970. London 1972. (2) H. Fathy, Architecture for the Poor, Chicago and London 1973. (3) H. Fathy, Natural Energy and Vernacular Architecture, Chicago 1985. (4) G. Leick, 'Hassan Fathy, architect for the poor', Egyptian Bulletin May 1988: 4-8. (5) J. M Richards, I. Serageldin and D. Rastorfer, Hassan Fathy, London 1985. (6) A. Schkifer, 'Hassan Fathy: A voyage to New Mexico', Arts and the Islamic World 1(1): 1982/3.

Text source: Peterson (1995) Dictionary of Islamic Architecture, pages 84-86.

Photo source: (1) Green Prophet; (2) Green Prophet; (3) Marc Rykaert/Wikimedia Commons.

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