Thesis Synopsis PDF

RE-EVALUATION OF UNDERUTILISED SPACES IN HAJJ HOUSE: A RESPONSE TO VERSATILE SPACES
ABSTRACT
1. INTRODUCTION
HAJJ
The Hajj is an annual Islamic pilgrimage to Mecca, Saudi Arabia, the holiest city for Muslims,
and a mandatory religious duty for Muslims that must be carried out at least once in their lifetime
by all adult Muslims who are physically and financially capable of undertaking the journey, and
can support their family during their absence.
The literal meaning of the word Hajj is heading to a place for the sake of visiting. In Islamic
terminology, Hajj is a pilgrimage made to Kaaba, the "House of Allah", in the sacred city of Mecca
in Saudi Arabia. The rites of Hajj are performed over five or six days, beginning on the eighth and
ending on the thirteenth day of Dhu al-Hijjah, the last month of the Islamic calendar. It is one of
the five pillars of Islam, alongside Shahadah, Salat, Zakat and Sawm. The Hajj is the second
largest annual gathering of Muslims in the world, after the Arba'een
Pilgrimage in Karbala, Iraq. The state of being physically and financially capable of performing
the Hajj is called istita'ah, and a Muslim who fulfils this condition is called a mustati. The Hajj is
a demonstration of the solidarity of the Muslim people, and their submission to God (Allah). The
word Hajj means "to attend a journey", which connotes both the outward act of a journey and the
inward act of intentions.
The pilgrimage occurs from the 8th to 12th (or in some cases 13th) of Dhu al-Hijjah, the last
month of the Islamic calendar. Because the Islamic calendar is lunar and the Islamic year is about
eleven days shorter than the Gregorian year, the Gregorian date of Hajj changes from year to
year. Ihram is the name given to the special spiritual state in which pilgrims wear two white sheets
of seamless cloth and abstain from certain actions.
The Hajj (sometimes spelt Hadj, Hadji or Haj also in English) is associated with the life of Islamic
prophet Muhammad from the 7th century AD, but the ritual of pilgrimage to Mecca is considered
by Muslims to stretch back thousands of years to the time of Prophet Ibrahim. During Hajj,
pilgrims join processions of millions of people, who simultaneously converge on Mecca for the
week of the Hajj, and perform a series of rituals: each person walks counter-clockwise seven times
around the Kaaba (the cube-shaped building and the direction of prayer for the Muslims), trots
(walks briskly) back and forth between the hills of Safa and Marwah seven times, then drinks
from the Zamzam Well, goes to the plains of Mount Arafat to stand in vigil, spends a night in
the plain of Muzdalifa, and performs symbolic stoning of the devil by throwing stones at three
pillars. After the sacrifice of their animal, the Pilgrims then are required to shave their head. Then
they celebrate the three-day global festival of Eid al-Adha.
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Pilgrims can also go to Mecca to perform the rituals at other times of the year. This is sometimes
called the "lesser pilgrimage", or 'Umrah. However, even if they choose to perform the Umrah,
they are still obligated to perform the Hajj at some other point in their lifetime if they have the
means to do so, because Umrah is not a substitute for Hajj.
In 2017, the number of pilgrims coming from outside the Kingdom of Saudi Arabia to
perform Hajj was officially reported as 1,752,014 and 600,108 Saudi Arabian residents bringing
the total number of pilgrims to 2,352,122.
Hajj Committee in India

A Body which arrange all concerned facilities related to Hajj pilgrimage coordinate pilgrims and
Saudi officers, environment and whole journey. Every hajj house is working under hajj committee,
every state hajj committee in India is bound with central hajj committee Bombay.
The City of Bombay has a very long association with Haj. Muslims have been proceeding for Haj
through Sea Route during British Rule and earlier, starting their holy journey from the Sea-Port of
Bombay. The records available indicate the existence of the Haj Committee, Bombay in the year
1927. The then Commissioner of Police Mr. D. Healy, Esq., was the President of Haj Committee,
Bombay and prominent Muslim Public Representatives were the Members. The first formal
meeting of Haj Committee, Bombay was held on 14th April, 1927.
On 1st October, 1932, the Port Haj Committees Act of 1932 was passed, to establish Committees
in the. Principal Ports of Pilgrim Traffic, to assist the Muslim Pilgrims to Hedjaz. It envisaged
the constitution of Port Haj Committee, Calcutta and Port Haj Committee, Bombay. The
composition of these Committees was as under: -
PORT HAJ COMMITTEE ACT 1932
SECTION 4 (1):
The Port Haj Committee of Calcutta shall consist of nineteen members as follows:
1. seven members to be nominated by the Central Government of whom not more than five
shall be officials;
2. two members to be elected by the elected Muslim Councillors and elected Muslim
Aldermen of the Corporation of Calcutta;
3. six members to be elected by an electorate consisting of –
• the elected Muslim members of the West Bengal Legislative Assembly.
• the Muslim members of the Central Legislature, elected for, or for any part of West
Bengal, and
• the elected Muslim members of the West Bengal Medical Council; and
4. four members to be co-opted by the elected members of the Committee.
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Hajj House
A Building which provides all concerned and necessary facilities to pilgrims till boarding for
Makkah is known as HAJJ HOUSE. The structure is made to gather all the pilgrims of a particular
state before boarding the flight for further formalities, providing them with facilities like, passport,
immigration, application process, vaccination, banking with foreign exchange facility, praying hall
or a separate masjid, dining activities etc.
Rest of the months, the building is kept ACTIVE and FINANCIALLY SUSTAINABLE through
renting it out for Cultural activities like, Weddings.
Haj House is responsible for collect and disseminate information useful to pilgrims and to arrange
orientation and training programs for pilgrims, They advise and assist pilgrims during their stay at
the embarkation points in India . While proceeding to or returning from pilgrimage in all matter
including vaccination inoculation, medical inspection issue of pilgrim passes and foreign exchange
and to liaise with local authorities concerned in such matters. The Hajj committee finalize the
annual Haj Plan with the approval of the Central Government and execute the plan including the
arrangements for travel by air or any other means and to advise in matters relating to
accommodations and to approve the budget estimates of the Committee and submit it to the
Central Government at least 3 months before the beginning of the financial year for its
concurrence. They also co-ordinate with Central Government Railway, Airways and Travel
Agencies for the purpose of securing traveling facilities for pilgrims.
A publish of such proceedings of the Committee and such matter of interest to pilgrims as may be
determined by laws made in this behalf by the Committee To discharge such other duties in
connection with Haj as may be prescribed by the Central Government.
The Central Government shall afford all reasonable assistance to the Committee in the discharge
of duties, there are also State Haj Committees of every State and Union Territories of India. All
State Haj Committees shall be the duty to implement the policy and directions of the Committee
in the interests of Haj pilgrims. The State Haj Committee shall provide assistance to the Haj
pilgrims including in the matter of their transport between their home states and the point of exit
from India and their transit accommodation at points of exit, the State Haj Committees shall
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discharge such other duties in connection with Haj as may be prescribed by the State Government
concerned in consultation with Central Government and Haj Committee of India.
Being such a wide managing unit of the government, these structures are unable to generate
revenue to the government, as most of the time throughout the year these places are vacant spaces,
and hardly used once or twice for either marriage ceremonies.
Though the Committee themselves have also started realising the above fact and have taken some
step for the revenue generation from the Hajj House built in Mumbai, every year the Haj
Committee of India’s IAS and Allied Services Coaching and guidance cell selects candidates for
intense coaching and guidance.
Couple of Years ago, the Haj Committee of India (HCOI) took a major initiative of training
Muslim Graduates for Civil Services examination. The HCOI has in the wider interest of Muslims
established a Coaching & Guidance Cell (C&GC) in its Haj House, at Palton Road, CST, Mumbai,
in August 2009. Candidates' selection is done strictly on the basis of marks obtained in the entrance
test and personal interview. The candidate has to be physically fit. Candidates with Asthma, Sinus
and other respiratory diseases are advised not to apply for Haj House as the Mumbai climate would
not be suitable to them. It may be noted that the course is residential and the students are not
allowed to stay outside. The C&GC has Library, separate Study Rooms both for boys & girls, two
class rooms for general/subject lectures and room for group discussions. Separate hostels are
available for male and female candidates including a Masjid and a ladies prayer room. The Masjid
is on the 3rd floor of Haj House. The office, study room and all class rooms are fully air conditioned.
The C&GC has all other teaching facilities like Laptops, Projectors, CCTV, Mike System etc.
Study material, books, newspapers, journals, magazines and books of common and optional
subjects are available for the students. The students can use internet facilities at Haj House. The
candidates should have their personal copies of all-important books including the optional subjects
chosen by them. The Civil Service Examination (CSE) is based basically on SELF STUDY. What
is provided in C&GC is guidance and an appropriate environment.
Times of India of April 6, 2019,” Three of the 759 candidates who have cracked the all India Civil
Services Exam 2018, whose results were declared on Friday, were coached at Haj House near
Crawford Market. While Junaid Ahmad secured the third rank, Shaikh Mohammed Zaib was
ranked 225 and Mohammed Mustafa 613.”
“All the three boys were coached by the IAS and Allied Services Coaching and Guidance Cell.”
said Hajj committee CEO M A Khan. “Junaid was already an IRS Officer and has improved his
performance secularly by securing the 3rd rank, while Zaib and Mustafa too have succeeded by
dint hard work. We are proud of them,” he added.
Usually, hajj houses have an average budget of 100 crores, but according to the above data they
are not successful in the generation of the revenue, every year Hajj committee of India allocate a
specific budget to every hajj house according to the average occupancy and
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1.1 AIM
Adopting multi-functional strategies in haj houses for effective utilization of spaces against unitary
functioning spaces to create a throughout the year revenue.
1.2 OBJECTIVES
• Understanding the term Versatile space in the context of Hajj House.
• Understanding the historical background of Hajj and Hajj House and its spatial
arrangements to justify utilization/underutilization of spaces at:
o Site level
o Built form level
• Making Hajj Houses such an infrastructure that can generate revenue for the respective
committee and to the government by its spaces and built forms by adapting a contemporary and
expressive approach in the aesthetical appearance of the building.
1.3 METHODOLOGY
Versatile Space
Versatile space, which is multi-functional, is the opposite of unitary space. Versatile space
accommodates diverse functions, while unitary space is only suitable for a particular one.
Relationship between Space & Function

A space is the opposite of an entity. Outside of an entity, there is the space, which is invisible and
untouchable, that is to say the value of a building lies in the emptiness enclosed by the walls, not
the walls themselves. The emptiness inside the building is SPACE. Various materials are used to
enclose a space to accommodate some activities. FUNCTION is the activity accommodated by a
space.
In a Hajj House, function represents content, while space represents form. There is a certain
relationship between them: content decides form; form affects content.
Size
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To contain certain function, a space requires a certain size. And to contain various functions, the
size of a space should be proper for all of the functions.
Versatile space contains functions requiring similar size. A proper size and the guidance of
versatile space design could be found out by listing the size each function requiring. Taking an
example of the dormitories in Hajj House, a Dormitory with the size of 100-150 SQM. is not only
proper to be a space for a dormitory but also for a space that can be suitable for other activities
also. So, this space has the character of a versatile space.
A size of an outer recreational space in a hajj House facilitating activities of both old people and
children for playing also makes the space versatile.
The spaces mentioned above don't require size change to contain different functions. Sometimes
the size of a space might need to be changed to do so.
Quality
Quality is another important factor of space-function relation. The quality of a space concerns
lighting, ventilation, sunshine, temperature and so on. Versatile space contains functions requiring
similar space qualities. For functions of administration office, dwelling, dining and so on, if the
quality of a space is proper for one of them, it's suitable for the others. To make a space versatile,
the outer wall could be designed to be able to adjust natural light.
Linkage
Some function occurs in a single space, while some needs a series of spaces. Different function
may require different linkage of the spaces. Versatile space could accommodate different functions
by changing the linkage of a series of spaces.
There are different ways to partition a big building plan: partitioning the plan into closed rooms
connecting to a corridor, or partitioning the plan into a series of rooms connecting one by one for
exhibition. As the linkage is different, the function is different. To provide the possibility of
linkage change is the way to make a space versatile.
Neutralization
Neutralization means a space is designed for some different functions not a particular one.
Neutralized space could contain any one of the considered functions without any change. The size,
shape, quality and linkage of space all could be designed neutralized. By analyzing the considered
functions, a table could be formed to choose proper parameters to be the design guidance.
1.5 SCOPE
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The implications of versatile space are significant. Versatile space makes a solution to design
building and structure adaptable to respond the rapid change of social and economic circumstances
in high-density areas.
The “Versatile space” approach for a continuous revenue generation of a year can be adopted for
many other spaces such as Stadiums, Auditoriums, Lawns etc.
Converting Hajj House structures into a Multifunctional Building will not only make the structure
live for the year but can act as a platform for multitasking of the functions and activities.
2. CASE STUDY
2.1 LITERATURE STUDY
1. Hajj Manzil, Delhi:
INTRODUCTION
The Hajj Manzil, Delhi is established by the Delhi government and hajj committee in 1989 with
the aim to give convenience and direction to hajj pilgrims of Delhi and northern region of India to
go to Jeddah by Delhi.
As Delhi is the central point and no other city has international flight at that time, therefore the
hajj house was built. Every year thousands of pilgrims use to go to Jeddah via Delhi.
DESIGN CONCEPT
The Hajj Manzil, Delhi built in one block with different spaces arranged around the central atrium.
Since area of the site is small, so prayer hall and conference/training hall with capacity of 350
people at a time is given in the structure. Dormitories with a capacity of 180 people are provided
at ground floor.
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The basic geometry of the plan is rectangular, two rectangles of different size and an irregular
hexagon which moves along the shape of the site are joined together to make a basic plan. At the
ground floor level, the middle block is chamfered to achieve a proper entrance.
MATERIALS
• The flooring on both the floor is done with Kota stone.
• All windows and entrances are made of Aluminum section with glass.
• Toilets and Wuzu khana have ceramic times.
• Partitions in the administration block is done with PVC.
• The external façade is treated with granite stone cladding.
STRUCTURE
The building frame is a framed structure with ceiling as coffered slab. All the external walls are
brick masonry.
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2. HAJJ HOUSE, LUCKNOW:
INTRODUCTION
The hajj house, Lucknow is established by UP government and hajj committee in 2005 with a aim
to give convenience and direction to hajj pilgrims of UP and northern region of India to go to
Jeddah by Lucknow. Every year thousands of pilgrims from different districts are going to Jeddah.
As Lucknow lies in the center of the state and is the capital, no other city in the state has direct
flight to Jeddah.
PLANNING STRATEGY
• The planning is courtyard planning, all the spaces are arranged around the central
courtyard, as it creates stacking effect, the courtyard helps the space to breathe.
• The accommodation for comfortable stay along with their respective attendant has been
provided in the form of dormitories and room accommodation is provided with proper arrangement
of dining hall and cafeteria.
• Since a large number for people will pray at a time, a big multipurpose Mosque of 1,000
people capacity is provided.
• Dormitory spaces are provided with all the required facilities and connectivity through one
corridor.
• Provision of several different shops have been made on the ground floor of the building.
HIERARCHY OF SPACES
• Different offices in the main public section.
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• Interconnection between the prayer hall in the first floor and the dwelling units of ground
floor.
• Functional aspect of the workability of the hajj house has been kept in mind for the design
approach.
• An efficient and systematic manner of designing.
• The lobby area is acting as the main activity center of the whole structure, and can
accommodate large crowd.
MATERIALS
• The flooring on both the floor is done with marble.
• All windows and entrances are made of wooden frames with glass.
• Toilets and Wuzu khana have Marble, ceramic tiles in wall finishes.
• The external façade is treated with paint and marble cladding.
STRUCTURE
The building frame is a framed structure with ceiling as coffered slab. All the external walls are
brick masonry.
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2.2 DESKTOP CASE STUDY
2.2.1 MOSQUE AND ISLAMIC CULTURAL CENTER, ROME, ITALY:
LOCATION: ROME, ITALY

ARCHITECTS: PAOLO PORTOGHESI, SAMI MOUSAWI, VITTORIO GIGLIOTTI
CLIENTS: ISLAMIC CULTURAL CENTER OF ITALY
YEAR OF CONSTRUCTION: 1976
YEAR OF COMPLETION: 1992-95
SITE AREA: 30,000 SQM.
INTRODUCTION
The Mosque and Islamic Cultural Center is intended to serve the growing number of Muslims
that have moved to Rome. The mosque is the only one in Rome and the complex is considered
one of the major monuments built in the city in the past few decades. It has become well known
outside Rome and Italy as a result of the considerable coverage it has received in a number of
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international publications.
The functional requirements for the design of the center included designing a prayer area which
would accommodate 2'500 worshippers, and which would be served by ablution areas. In
addition, the design was to include a smaller prayer hall which would accommodate 150
worshippers, an educational section containing a library and classrooms, a conference auditorium
for 400 people, an exhibition area, and two residential apartments, one for the imam of the
mosque and the other for visitors.
In plan, the complex consists of two parts. The first is a rectangular prayer hall measuring about
60 x 40 m with the longer sides facing the qibla (the Southeast). The second part approximates
the shape of an "H" and houses the remaining functions of the complex except for the ablution
facilities, which are located beneath the prayer hall. A water channel runs along the longitudinal
axis of the H-shaped mass and connects two pools, one located in the centre of the mass and
another to the Northeast. The longest side of the H-shaped mass, which faces the Northwest,
curves away from the complex and toward the city, while the other long side of the H-shaped
mass curves toward the prayer hall. The minaret is located southwest of the prayer hall, close to
where the H-shaped mass and the prayer hall meet. The prayer hall is raised 8 metres above
ground level, with the ablution area occupying part of the volume underneath. The space of the
prayer hall contains two symmetrically arranged gallery floors that run perpendicular to the qibla
wall. Together, the galleries provide a space for female worshippers about a fourth of the size of
the main prayer hall located below them. The prayer hall is articulated by a large central dome
with a diameter of over 20 meters. 16 smaller domes surround the large central one. All of the
domes are covered with lead and each is articulated with ribs meeting at its apex.
OBJECTIVES
• To provide an architectural setting where Muslims can perform the prayers, and to
accommodate a wide spectrum of educational and cultural activities such as lectures, Seminars
and exhibitions.
• To provide the Italian community with a clear and better understanding of islam.
• To provide social and socio-religious services to the Muslim Community.
CLIMATIC CONDITIONS
Generally, Rome enjoys a mild weather with an average of 50% to 60% relative humidity. Winter
temperature ranges from- 4 degree to 5 degree Celsius. Summer temperature soars to between 28
to 35 degree Celsius, with night temperature of 20 degree Celsius. The city enjoys a rainy winter
with occasional rains in the summer.
The average annual precipitation is 84 cm.
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SITE CONTEXT
The Mosque and Islamic culture center of Rome is located to the north, approximately 5 KMS.
From the historic core of the city. It is situated in the Parioli District that is characterized by the
upper-middle class residential apartement. The site of the project is considered as a historically
significant area although it is really far from the historic center.
SITE TOPOGRAPHY
The area was a dump site at the foothills of Villa Ada Park. The site of the project is nearly
triangular with a very slight slope towards the south east with a area of 30,000 SQM. Via della
Moschea is the road that leads to the center.
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FACILITIES
• PRAYER HALL, for 2,000 male worshippers and 500 female worshippers.
• SMALLER PRAYER HALLS, 150 worshipers
• EDUCATIONAL SECTION
• LIBERARY
• CLASSROOM
• CONFERENCE HALLS
• AUDITORIUM- 400 PEOPLE CAPACITY
• TWO RESIDENTIAL SECTION, for imam of the Mosque and the visitors.
• MULTIPURPOSE HALL
MATERIALS
• Facades and exterior finishes- travertine and peperino Romano with classic roman
brickwork.
• Exterior spaces- Typical Roman stone and marbles.
• Flooring of interior spaces- Marble finishes
• Thesahn and riwaq floors- Strips of travertine with brick paving in between.
• Lead- sheathing material for the domes.
• Mosaic stucco decorative panels
• Small prayer halls- Moroccan and Turkish craftsmen
STRUCTURAL SYSTEM, CONSTRUCTION TECHNOOGY

Due to nature of the site, the foundation pillars had to extend to a depth of 80 m to reach bedrock.
A modular structural system was established; the modular system of the riwaq is 3.60 X 3.60 M
while for main prayer hall is 7.20 X 7.20 M, and resulting in a span for the dome of 21.60 M. the
most striking aspect of the structural system is the clustered four branch columns and the ribs
springing from them. These columns are composed of case-in-situ elements, and the web-like ribs
contain both pre cast and cast-in-situ elements. The four branches of each column hold a raised
octagonal stub column and all the octagonal columns support the domes.
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ANALYSIS
• The image of the tree expressed the diversity inherent in the unity of Islam. Thirty-two
concrete do exist in the main prayer hall, these branches are surprisingly decorative rather than
structural. Another symbolic reference appears in the central 20 M. dia dome. It rests on seven step
concentric circle which are intended to represent the seven sacred hills.
• Prayer hall is on the raised area and below with abulation area thus separating from
disturbances.
• The project is a synthesis of elements that are derived from historic references of Islamic
and western worlds.
• It has a vast open area through we are entering giving a mesmerizing view of the building.
• Entries are to the first floor where main entry is the middle one via courtyard reaches
reception.
• Gallery space is used by female worshippers during the pray time.
• Library space and museum is placed have separate entries and are connected helping for
spaces utilization.
• Natural light is available since it has a courtyard.
• It would appear that there is a miscalculation in space allocation and utilization concerns
the female’s prayer surface areas and their access. Although two upper floor gallery wings have
been set aside for the use of female worshippers, their number are rarely large to fill half of one of
them.
• The construction technology employed and the structural elements used illustration a high
level of technology innovation.
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3. AREA ANALYSIS
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4. LITERATURE REVIEW
4.1 Mumbai’s Haj House IAS coaching centre tastes success

The civil services coaching centre at the city’s Haj House, which until now has had limited success
in pushing Muslim youth towards civil services, got a boost, after three of its alumni were recently
selected by the Union Public Service Commission (UPSC).
Every year, the HCI selects 50 graduates through its entrance test, who undergo a free-of-cost residential training
programme at Haj House for a year.
Junaid Ahmad, who hails from Bijnaur in Uttar Pradesh and was trained at the IAS and Allied
Coaching and Guidance Cell, run by the Centre’s Haj Committee of India (HCI), for two years
between 2013 and 2015, ranked third nationally in the UPSC examination. The other two
successful aspirants – Zaib Shaikh, from Ahmednagar, and Mohammed Mustafa Aejaz, from
Mehboob Nagar in Telangana – were placed at the 225th and 613th positions, respectively.
The Cell was established in August 2009, in the backdrop of the Sachar Committee report, which
found that Muslims lagged behind most of the other communities in the country in educationally,
economically and politically. The report, released in November 2006, pointed out that while
Muslims constitute 14% of the Indian population, they only comprise 3% of the civil services and
4% of the police service. Since then, the Muslim representation in civil services has improved to
some extent. Of 1,099 candidates who cleared the civil services examination last year 50 (4.5%)
were Muslims, the highest since Independence.
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4.2 MANAGING UNDERUTILISED PUBLIC SPACES IN A CITY OF INDIA

One of the studies accurately defines under-utilized urban space as, “A three-dimensional physical
space that is part of a city, which may or may not have a functional use, is being used less than its
projected full potential” (Ukil, 2017). Places which can be put up for more efficient use by the
community which is in need of it is an issue discussed among planners, urban designers related to
the enhanced use of the under-utilized spaces. Under-utilized spaces relate to urban voids,
interstitial spaces, spaces leftover after planning (SLOAPs), abandoned lands, which are the spaces
having the potential for economic, social as well as environmental purpose. The usage of these
spaces is not one of the key objectives of planning, so it is not clearly specified in the policy level.
Every modern city has vacant, abandoned lands owned by public authorities in different zones.
This statistic facilitates the scope for study as the necessary interventions can be initiated by the
authorities themselves and the research can be put to use on a practical scale. Under-utilized spaces
are abandoned water-fronts, abandoned waste disposal areas or public landholdings with no or
negligible use of the spaces which are never redeveloped for several reasons. These spaces have
become lost, negative, disconnected contributing to a lack of perceivable edges or form in an urban
environment (Trancik, 1986). The study is aiming to identify a link between the issues related to
these spaces in different cities and after analyzing them collaborating into one guideline or policy
at the generic level. To formulate generic guidelines and to implement them at administrative level,
an operational definition for the term neighborhood has been coined in this research which is stated
as, “An area having electoral ward boundary as the administration boundary with population
density limits of 25000 – 30000 people per sq.km. of a tier II city in India with residential land
use”. The reason for selection of city as Tier-II city is done as it accounts for the highest 40% share
of the urban population which resides in Tier-II city and government is aiming on developing Tier
II cities to lessen the stress on infrastructure of population in Tier-I city(32% population)
(Chauhan, May 2017). The selection of the density limits is decided as the intermediate range of
population which can be witnessed in Tier-II cities in India. The research also aims to establish a
relationship between the under-utilized spaces and community which act as a unit of analysis and
dependent variable respectively while health, safety, and economy as independent variables. The
community is a crucial entity to study these spaces as they are the sole users and form a major
stakeholder in these spaces. The effects of these spaces on the community are judged in terms of
health, safety and economy and the ideal theory approach are undertaken of the place making
theory as it is the best alternative to determine the perception of a place for its users.
LITERATURE
In broad terms, under-utilized spaces have also been meant as, “Spaces which are undesirable
urban areas that are in need of a redesign and are making no positive contribution to the
surroundings or users” (Trancik, 1986). A wide variety of terms have been used for these spaces
from which one of the more explicit ones can be under-utilized spaces. Public land has a major
role in guiding urban developments. Urban developments can be controlled by the market
mechanisms or with the existence of public land stock. It can be used to orient urban development
for the interest of the public with adequate legal and administrative measures. Another important
role of public land is by creating healthy urban spaces by obtaining a proper relationship between
population density and public use open spaces which requires extensive land. Finally, the common
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use of urban spaces can be provided by public lands thus decreasing the social tension between
classes of society, in turn, providing social support (Cirik, March 2005). In the Indian context, the
Re-Imagine Public Spaces program has been conceptualized by SD Corporations to transform
public spaces into vibrant, active and safe spaces, under which they are remaking Mumbai’s public
spaces through the background of transforming under-utilized open spaces into vibrant public
spaces (Thacker). The causes which lead to the formation of these spaces is a result of different
inter-relating factors as per different authors which is combined together and explored as political
reasons (Arunita, July 25, 2002), within urban design context (Trancik, 1986) or economic,
locational and physical obsolescence (Cirik, March 2005). The political explanation gives an idea
about inefficient decision making, poor land management, poor coordination between planning
and investments etc. while as defined by Trancik in 1986 there are five major factors that led to
formation of these spaces like use of automobiles which led to construction of highways, flyovers,
and the resulting spillover spaces, privatization of public spaces, parking lots, changing land use
which can be held true in case of the studied cities. Various other terminologies which can be
related to these spaces are “Temporarily Obsolete Abandoned Derelict Sites (TOADS)
(Greenberg, May 2000), Urban Voids (Armstrong, May 2006) or Dead Zones (Doron, July 2010)”.
These spaces have been intervened with different approaches like in Covington, USA undertaken
by Hub + Weber Architects, which has resulted in lowering of the crime rates, economic
development of the area and better health conditions (PLC, 2016). Another successful project in
Baltimore, USA, a government initiative termed as “Power in Dirt”, deals with adopting
community to vacant lots by revitalizing the lots. (Power in Dirt, n.d.). The Alley Network Project
(Square, n.d.) has also been a wide success in Seattle done by the collaboration of Copenhagen
based Gehl Architects and International Sustainability Institute. The organization project for public
spaces has framed certain guidelines to approach public spaces to understand the users’ perception.
The approach of placemaking theory as per the guidelines are given by project for public spaces
(Spaces, n.d.) is followed in various studies for academics as well for the study of these under-
utilized spaces or voids. Various approaches have been considered for a rethinking of these spaces.
The approach being undertaken to deal with these spaces varies as in relation to people’s lifestyles,
or as healthy places (Ubuntu Green, 2013). Some authors have also given a way of sustainable
urban design approach towards voids at residential neighborhood scale like (Lee) who has divided
voids into the plot, block and community level. In the Indian context, urban voids have been
defined as “unutilized, under-utilized or abandoned land due to defunct uses.” (Ar. Neelam
Kushwah, 2017). These voids are also being looked as for with relation to capitalism or shared
spaces in some web blogs as well. One of the Ph.D. dissertation proposal stated as, “The
Development of a Public Land Management Policy for Under-utilized Space in Bangkok,
Thailand” (Arunita, July 25, 2002) mentions the identification for convertible land done by MIT
Consultants Team for the development of Bangkok wherein the potential land has been categorized
into types like disused housing/ factories, waste disposal areas, land in abandoned areas, land
formed under canals, land along roads etc. To propose generic guidelines, there was a need to keep
a parameter of similarity between different areas of intervention wherein operational definition of
the neighborhood has been framed and the similar parameter identified is the density of population
and land use of the area. The paper thus attempts if a link between identical under-utilized spaces
can be found regarding the issues and ideal generic solutions can be proposed for optimum land
utilization.
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4.3 NEW TECHNOLOGIES IN MODERN ARCHITECTURE AND ITS

INTERACTION WITH TRADITIONAL ARCHITECTURE
ABSTRACT
At the outset of the new millennium, a novel world is just about being developed wherein
architecture can be considered as the most social art. Through the construction of spacial and
situational solidarity and temporal continuity, such a notion of architecture can bring about an
original development and civilization. Globalization has caused various social, economic and
cultural evolutions throughout the world and cities are subject to getting the most impact from
globalization. The advent of modern technologies into those nations which are rich in architecture,
identity, art and history and the interaction of the architecture of such nations with ever-growing
technologies are noteworthy and remarkable. Although there is no unanimity about the precise
definition of a global city and the specification its criteria, there is moderate agreement on the
significance of modern technologies such as information technology, telecommunications,
transportation systems and the broad range of urban activities which have enhanced the role and
importance of such cities in the world. This paper explores the use of modern composition
technologies and new building materials in architecture. Also, it investigates the extent of
utilization and employment of modern technologies in architecture and their integration and fusion
with traditional and ancient structures and elements so that the cultural values and the principles
of local and traditional architecture are not jeopardized.
KEYWORDS: modern technologies, global city, traditional architecture, identity
INTRODUCTION
The use and application of modern technologies in designing and building well-lit constructions
has a variety of definitions and interpretations. Indeed, architects contend that such uses of
technology depend on conditions, background and the presumptions of the design and the
location. The use of technology to design and build constructions with respect to their conditions
and situations is considered to be a novel and particular concept in modern architecture. The
accurate and appropriate use of technology can result in the creation of perfect and flawless
buildings. Hence, the sensible use of technology along with the application of local civilization
is the resolution to the current challenges in architecture. Indeed, connecting the old architecture
with modern architecture and its progression towards the future will enhance the active
interaction between the global and local phenomena and civilizations; such an approach is
proposed for modern Iranian architecture. As a matter of fact, modern technology should be
applied in harmony with local, temporal, social, behavioral and in particular cultural
circumstances of a region; technology can qualitatively help to express the values and facts and
result in the creation of an innovative and original art. Technology has its roots in the past.
According to Vitruvius, renowned roman architect, consistency, beauty and function are the
distinguishing features of the architecture. Different civilizations consider the utilization of
technology and useful developments as essential and critical. Islamic architecture has
emphasized the sensible and appropriate application of modern technologies since architecture
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depends on time and should represent its own peculiarities; this is regarded as a justification for
the dependency between architecture and technology.
According to this paper, the following features are considered as the criteria for a perfect Iranian
architecture:
• The application and use of modern technologies in combination with traditional and
local elements and structures.
• Congruity with the local circumstances.
• Preservation of cultural and social values and the principles of local architecture.
• The application of new technologies and new building materials in establishing
consistency, contrast, transparency, etc, which are dependent on local and temporal
circumstances.
THE STATEMENT OF THE PROBLEM
The advent of new technologies into a region with a rich history, culture and background in an
area which has a rich background in art and architecture such as Iran can lead to a challenge
between technology and architectural traditions of the region; one reason for the challenge
between technology and the traditional architectural background is that the required
infrastructure and the readiness for handling the concept of globalization does not exist. In the
new millennium, a new globe is being constructed and in this process architecture is the most
social art which can create temporal consistency and progression through unity and harmony in
space. Such harmony and unity can help the development and expansion of a civilization. In
modern times, we are witnessing the growth in a variety of fields. The phenomena of
industrialization and globalization and also the networked connection of the societies have led to
an evolution; hence, we are witnessing cultural, economic, scientific, technological, and political
evolutions and the effects of these evolutions can be seen on communications, environmental
issues, re-establishment of local traditions, globalization of science and technology, etc. These
evolutions have affected the life of human beings in the new century. In a limited scope, the
momentary consequences of technological developments can cause a lot of challenges. Thus the
advent of technology into a society can bring about the concept of pluralism in many fields such
as politics, economics, culture and society. The most important consequence of pluralism is
cultural and conceptual crisis since, unlike notions such as land and ethnicity, culture is one of
the distinguishing and identifying elements of a society. At the present, the loss of the
significance of physical borders and the closeness of human beings to each other have led to the
creation of a global identity in which many issues are shared. Regardless of economic and
technological developments, the Iranian society is endowed with a rich and interesting cultural
background. Likewise, inasmuch architecture is in regular contact with humans’ everyday life,
hence it can be argued that architecture can play an important role in enriching or impoverishing
the culture and identity the people of a region. Indeed, technology is the realization and function
of modern-day requirements; similarly in line with the changes in spatial, physical, social,
cultural and political needs of people, the art of architecture should adjust itself and meet the
changing needs of the people. [2].All the above-mentioned issues and the important relationship
between modern technologies and the rich Islamic architecture have enhanced the significance
and necessity of studying the interaction between modern technologies and the Iranian culture
and architecture. We will explore the issue of whether we can optimally use modern technologies
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to create a perfect and ideal architecture? Within this issue, the quality and the manner of using
technologies to create an architectural construction is considered to be significant and relevant.
Another question which should be asked is to what extent we can benefit from modern
technologies and achievements in Iranian architecture.
DEFINING TECHNOLOGY
Technology is a terminology which has just entered the contemporary literature of architecture.
Despite the high significance and the widespread use of it, there is much ambiguity and
inconsistency in the use of this term. For instance, the encyclopedia of McGraw-Hill has
generally defined technology as the science and systematic operation in relation to industrial
issues which can be generalized to other non-industrial fields. The encyclopedia of La Rose
defines technology as the study of tools, methods and approaches used in different areas of
industry. In sum, technology is regarded as the main factor for changing natural resources into
work and services. There are four factors in technology which include the followings:[4]
• Technology demonstrated in objects and tools is referred to as the technology of tools.
• Technology displayed in human beings is referred to as the human tool.
• Technology expressed in documents is referred to as informational tool.
• Technology indicated in foundations is referred to as foundational tool.
These four factors interact with and impact on each other dynamically and the development in
one aspect of technology depends upon the development of the other aspects. The elements for
studying technology are divided into three classes: skill, data, and foundation. Skill originates
from the ability and the physical and mental capabilities of people to do a specific task. Skill
itself is divided into physical and mental skills. Data refers to that part of the technology
information which can be gathered and written. Foundation is also an essential component of
technology within which the other elements of the system of technology operate so that
technology would function as a unified and integrated system.The foundation and data
components make up the science of technology which is further divided into procedural and
explanation parts .
THE INFORMATIONAL ASPECT OF TECHNOLOGY

This part includes the following components:
• Physical skills such as the typical abilities needed for fulfilling a task.
• Mental skills such as the conventional methods of control and management.
• Procedural data such as the information gathered through everyday experiences.
• Explanational data such as the studied and investigated systems.
The issue of studying technology, the necessity of the application of technology in modern life and
the choice of the best fitting technology is considered to be a scientific topic of discussion.
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Boroujerdi House in Kashan, Iran
THE INTERACTION BETWEEN MODERN TECHNOLOGIES AND THE

TRADITIONAL ARCHITECTURE
Scholars believe that the world is a manifestation of the Supreme Being and hence the nature
with all of its testimonies is a reflection and expression of the qualities and virtues of God. In our
opinion, God can also be manifested in man’s achievements and creations. Technology is a
dominant and clear product of the creative and innovative gifts of the human kind; thus it can be
argued that technology is one aspect of the manifestation of the essence of human kind. Similar
to art, when technology reaches the actual maturation and development, it gains the position and
significance of architecture. In such a position, technology is not considered as a threat to human
life; rather, it is regarded as an opportunity and tool for the improvement and facilitation of human
life. As the broken pieces of a glass can be assembled and attached, the traditional human being
can also use innovation to organize and systematize phenomena and artifacts. The process of
using technology can be considered as a sublime and supreme achievement; such a use of
innovation is in line with a superb purpose and hence it is used to attain perfection. The glorious
God is deemed to be the greatest creator in the universe and the human being who is the
representative of the God on earth can organize the elements of existence and give them a global
harmony and order. The traditional architect may consider technology as the gradual
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supplementation of the achievements and accomplishments of the predecessors and entrust it to

the next generation. The traditional architect makes as much contribution as he can to the values
of the architecture and does not directly claim credit for it. There is a sharp contrast between the
Islamic Iranian architects and the modern architects. Indeed, the difference between them is so
high that despite the fact that modern architects and researchers benefit from new technologies,
many of the modern buildings which they have constructed have serious defects such as lots of
useless, non-functional, dark, dismal and unnecessary spaces. Such malformed constructions are
the result of non-systematic and disorganized designing and there is no logical relationship and
compatibility between different parts in the majority of them. The process of globalization has
brought about space and time density. In the old Iranian architecture, the traditional architect was
able to use both expertise and technology to create consistency and compatibility between
different parts of the building and hence art and technology were integrated as well as possible.
Compatibility, stability and permanence are considered as the characteristics of Iranian
architecture which were finely and meaningfully embedded in the framework of architectural
constructions of the past. Therefore, it can be contended that science and technology should be
used with proper regard to the features and peculiarities of the local and specific area. In modern
times, the undesirable conditions of the cities and the frequent social crisis of human beings have
had a big role in eradicating the identification and originality of the human beings and the
residential areas. Indeed, the identity and originality have turned into challenging issues. Since
the concept of identity has its origins in the historical progress and consistency, the traditional
human has tried to adopt a conventional-Islamic approach in maintaining his Islamic identity and
has tried to connect himself to the Supreme Being so that such a spirituality has produced not
only ethical and abstract effects but also concrete and physical manifestations. As a matter of
fact, the topic of architecture and urban constructions are the product of the interactions between
human beings and the society. In this regard, history has its own impact and effect on the
architecture and thus it can be argued that architecture has gone beyond the limits of simple
meaning of a building and hence reflects the identity of its residents.
ARCHITECTURE: THE ART OF INNOVATION AND CREATIVITY

Architecture is not regarded as an absolute art; rather, it is the art of innovation and creativity and
retains significant relationships with time, space and culture. At certain period of time, architecture
kept remarkable connections with politics and political economics. Thus architecture is a relative
art which is defined internally from the architect’s perspective and outlook. Architecture and urban
science ought to preserve a society against cultural invasion of foreign countries. A certain location
should be reminiscent of certain values. Muslims’ cities and constructions are mainly regarded as
partial imitations of western urban patterns and models and have been inspired from western
outlooks and perspectives and hence they do not reflect Islamic viewpoints. As the traditional
architects started to imitate modern western architecture and neglected their own traditional
architecture, they failed to appreciate the values of their own original architecture and hence it led
to the degradation of that architecture. Now after a century, there is no accurate appreciation of
modern architecture and the timely understanding of the appropriacy of it leaves a negative impact
on our architecture. Disregarding traditional architecture led to the neglect of its fundamental
principles and likewise utilizing modern architecture was only limited to the surface features of it.
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TECHNOLOGY IN GLOBAL ARCHITECTURE

In the past and present, architecture has used two types of technology: traditional technology and
modern technology. The traditional technology was rarely documented but modern technology
was regularly documented and written. Different methods of traditional architecture can be
described but the fundamental underlying theories of traditional technology are only defined by
the needs. In the traditional technology, the expert knowledge and skill were at the service of the
industrial experts; however, in modern technology, new knowledge and expertise are at the service
of the theoreticians. It can be mentioned that traditional technology was devised on the basis of
the local culture and conventions but modern technology was inspired from new outlooks and
viewpoints of the society. The traditional technology was instructed through apprenticeship but
modern technology is conveyed and developed by industrial and educational institutes. However,
in addition to the mentioned contrasts, the two types of technology also differ from each other in
their manner of application and implementation in architecture. The modern technology has had a
role in eradicating the identity and the importance of the spaces and the architectural elements. For
instance, according to the traditional architecture, the presence of a fireplace in the living room of
a residential building led to the gathering and socializing of the family members and developed a
sense of intimacy among them; however, the elimination of the fireplace in the modern architecture
resulted in the replacement of new and modern equipments which could not fulfill such social and
spiritual roles as did the traditional architecture. The application of modern technologies has
created independent and discrete spatial elements and has led to the mechanization and
industrialization of architecture; under these circumstances, architecture will fail to play a role in
transforming the concept of technology towards rich humanistic concepts in spatial values. As a
result, the nature of architecture will give way to a technological phenomenon and the
technological phenomenon will be changed into a humanistic event.
EFFECTIVE ASPECT OF TECHNOLOGY

Direct impacts of technology on architecture:
Buildings without pillars and thick walls and with big outfalls and delighted and flexible spaces
which can be adjusted with the users’ needs are considered as the positive effects of technology
on architecture. The famous architect Le Corbusier believed in technology and its effect on
architecture and referred to the house as the life machine. Of course, this terminology was later
argued against him. Mies Van Der Rohe had indeed a passionate interest in modern architecture.
Though he was considered as a reticent and taciturn architect, he highlighted the significance of
technology on architecture. He believed that the only way towards the development and
advancement of architecture was through technology. Mies strongly argued that the value and
merit of technology is in the novelty and innovation of it. However, at the time of Mies,
technology was not highly developed. According to the current standards of technology which
Mies used was the relationship between prop and pillar. In his style of architecture, props and
pillars had the highest significance. He delicately designed the props and pillars simplistically
and nakedly and put them on display. Of course, it should be argued that other qualities which
are characteristic of Mies’s architecture include visible trusses on the ceiling, visible space frames
and large outfalls. However, following the 1960s, technology has reached such an unprecedented
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and unforeseen development that almost any type of innovative and audacious designs can be
operationalized. The developments of technology should not be limited to the structure of the
constructions; rather, the effect of technology in architecture is evident in almost any aspect of
industrial productions which can be applied and used in architecture.
Indirect impacts of technology on architecture:

The utilization of computers in architecture has created the concept of Beyond the two-
dimensional in the minds of numerous people. The photos which can be produced from computer
applications such as Auto cad, 3Dmax, Photoshop and etc, are able to demonstrate and simulate
the design of the spaces of any kind of structure before they are constructed.
THE RELATION BETWEEN ARCHITECTURE AND TECHNOLOGY

In a search for the definition of art and technology, we can define art as the expertise and the fine
skill and
ability in the production of something and technology as the method and technique of
manufacturing machines and technical tools to bring about convenience and facility in
accomplishing a task. Indeed, art can be regarded as the skill and imagination of creating fine
and beautiful objects. It should be noted that the art and technological industry are considered as
the essentials of modern life and thus the utilization of them is necessary. There are different
viewpoints and ideas about the relation of architecture with technology; hence three types of
relations between them can be defined: [9]
• Definition one: technology and architecture are both considered as activities in human
life.
• Definition two: both technology and architecture are means of fulfilling a purpose.
• Definition three: technology and architecture are used for discovering and expressing
the realities.
The first two views consider technology and architecture as two distinct phenomena; however, the
third one mentions the values and realities of them and takes the nature and depth of modern life
into account. Therefore, it can be concluded that technology maintains a specific relation and role
with human beings and the nature. Sometimes, the excessive and inaccurate use of technology can
change it into a tool for exploiting and misusing the nature. However, architecture by its nature is
such a field which can use technology appropriately and usefully. Thus, we can include both of
the disciplines of technology and architecture into the more embracing area of art in a way that
each one expresses a different facet of art and such a notion of art is genuine and original and
excels toward perfection.
THE IMPACT OF TECHNOLOGY ON HUMAN LIFE
In the ancient Iranian architecture, the formation and arrangement of elements is deemed to be the
effect of the cohesion and connection of a number of qualities and features which all together make
up the unified concept of architecture. The foundation and basis for the formation of Iranian
architecture are the long-lasting experiences and expertise which architects had gathered
continuously and practically from building buildings. For example, the construction of domes in
the traditional Iranian architecture was inspired from certain purposes and needs of the traditional
Iranian community and the architect’s techniques and art originated from his architectural thoughts
and views. Since traditional architects did not have the technology of covering large areas with
resistant materials linearly in the past, they made use of bricks as a local building material and
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devised a traditional technique for constructing domes; hence, in this way they were able to
use the technique of skeletons and frameworks to meet the architectural and urban needs of
that time. Likewise, the traditional architects designed and constructed column less spaces and
structures in order to meet the social needs of the traditional community for social gatherings.
Architecture is considered to be a contagious outlook for the living space of people and is a
manifest factor for determining the social patterns and paradigms; in other words, architecture and
human beings resemble the body and soul which depend upon each other and have direct contact
and interactions with one another. As the time goes on, the living spaces and environments of
human beings undergo numerous changes and the type of these changes have been influenced by
the changes in the behaviors and lives of the society. A brief glimpse at modern life reveals that
factors such as population, communications, transportations, standards and styles of conduct and
behavior in modern life have significantly changed the viewpoints and attitudes of modern citizens
towards the living spaces and housing issues. In other words, in the past, members of a family
(parents, children and close relatives) lived in a house which had a yard and a small garden at the
center; they lived with the minimum furniture without having facilitative and entertaining utensils
such as TV, refrigerator, washing machine, etc. However, in modern housings, we deal with
dramatic changes in the design of the houses and changes in the arrangement and position of the
furniture within the houses. In the past, kitchens used to be designed at the corner of the yards but
now they are assumed as a central space and part of the house; such a change in the position of the
kitchen reflects a change in living which can be regarded as the effect of technology on modern
life. Recently, we have parking’s in the houses which are another evidence for big changes in the
contemporary life. Indeed, all of the changes in the styles and behaviors of living make inevitable
changes in the urban structures and organizations and will continue through time. When very huge
projects such as a cinema construction are designed and constructed, the need for the application
of appropriate architectural techniques on the part of the architect becomes really evident and
essential; in such a construction, in addition to the proper designing of the space, the architect needs
to construct a well-built structure with appropriate building (insulating and resisting) materials
which indeed requires a lot of expert knowledge and skill. Beside the application of the proper
tools and technology in the building, proper internal heating, electric, plumbing and crane
installations should be implemented which draw upon technology and skill. However, in large-
scale constructions such as hospitals, recreational complexes, stadiums, hotels and etc., are
considered to be defective and imperfect in terms of the application of technology and appropriate
technologies have not been applied on them.
THE SIGNIFICANCE OF TECHNOLOGY AND FEATURES
Features of technology are as follows:

• It is an instrument for changing the environmental and surrounding circumstances.
• It is a device for transforming the natural resources into useful objects and artifacts.
• It can be regarded as a source for generating prosperity for the human beings.
• It can be considered as a factor for making social changes.
• It is a factor for causing intentional and planned effects on the process of development.
With regard to the above-mentioned features, we can contend that technology is a means of
survival, organization and development for the community of human beings. As a matter of fact,
technology may have negative as well as positive impacts on the society but the mainstream policy
in the development and application of technology should be to minimize its negative effects and
maximize its positive and useful effects. Technology is the product of work and thought. In any
society in which people are actively involved and interested in productivity, development and
efficiency, they should apply technology. Since human beings themselves are the creators of
technology, they have to consider the process of developing and utilizing technology. Different
communities need to emphasize different aspects of technology in line with their needs and
developments.
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Villa Savoye
Developed and industrial countries have succeeded in developing, operationalizing and utilizing
different aspects of technology. Furthermore, it should be noted that technology dynamically
varies and the needs and challenges of a community change. In other words, technology needs to
quickly adjust itself with the social, economic and cultural changes. In developed communities,
the production, advancement and application of technology can be efficiently realized in the form
of projects, enterprises and plans. However, in developing and underdeveloped societies,
technologies result in more social impacts. As many important decisions are made about
strategies of economic and social developments on broad and narrow ranges, similar concern and
attention should also be given to the development and choice of technologies. Quantitatively,
technology should be regarded as one of the most significant issues in plans of socio-economic
developments of a community,
CONCLUSION
As the population of the societies has increased and the general and specific needs of people have
changed, hence, the building materials and the constructional styles and methods should be
changed and reexamined. The key point which we emphasized in this article was that the
employed technologies should be consistent with the local, economic, cultural and practical
factors of the society; hence, appropriate and well-adjusted technologies should be at the
architect’s disposal and provide him with the required resolution and tools. With the advent of
industrial revolution in western societies and the utilization of new building materials, the
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technologies of construction were improved and materials such as steel and Concrete began to
be used in buildings. Gradually, many new and more advanced building techniques were invented
and developed. Likewise, the Iranian architecture was influenced by the relationship with the
western civilizations and the need for the utilization of new building materials; such changes can
be viewed in many museums of science and technology. Although the industry of civil
constructions in Iran has grown both quantitatively and qualitatively and unique and innovative
manifestations of this industry have been realized, we cannot consider the current state of the
Iranian architecture as a function of either the western architecture or the oriental one. Moreover,
we cannot detect and identify the effects of traditional Iranian art and culture. The reasons for
such problems in Iranian architecture include the following wide array of factors which were
mentioned in the article: managing failure and deficiency, educational and cultural weaknesses,
lack of responsibility and commitment of designers and contractors, employers’ disregard and
depersonalization, inappropriateness of the building materials with the local conditions,
inaccurate and wrong use of the tools and the materials, incongruity of the new designs with
Iranian and Islamic culture and the changing styles in the lives of modern citizens. Furthermore,
misinterpretation of the innovation and creativity in designing the buildings can also be regarded
as another important reason for the disorganization and disorder in Iranian architecture. In other
words, the majority of architectural designers and civil engineers’ creativity and innovation is
tantamount to making a different building at the expense of scientific, traditional and spiritual
criteria and principles. Indeed, we should have the art of applying our talents and skills, modern
technologies, experiential knowledge and expertise so as to adjust and adapt our cultural and
historical heritage with new needs and demands of the society and introduce a comprehensive
and global standard for other societies. Conversely, uncritical and unconsidered imitation of other
types of architectures and the inaccurate irrational combination of modern architectural and
technological achievements with local knowledge and experiences will prepare the ground for
the destruction of the highly valuable local architecture.According to the arguments mentioned
in the article,
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5. SPECIAL STUDY
5.1ARCHITECTURE OF MOSQUE AND ISLAMIC CENTERS IN A NON-
ISLAMIC CONTEXT
ABSTRACT
Islam is the fastest growing religion in the world. The Muslim population increases as Islam
spreads around the world, which leads to an increasing demand for Islamic buildings such as
mosques and Islamic centres. Mosques play an important role in Islam and Muslim life. In several
countries, in particular, the Western mosques are seen as a newcomer whose building type is both
unique and foreign to local people who are unaccustomed to the visual expression of Islam in the
West.
The study aims to examine each factor and their influences on the architecture of mosques and
Islamic centers in non-Muslim context through analysis and a comparison of a number of
examples.
INTRODUCTION
In many Western capitals such as London, Washington, or Paris where the mosque or Islamic
centre functions as a point of reference for Muslims in the city, mosques serve to express a Muslim
presence as a symbol of Islam as well as space for social gatherings, education, and community
service.Usually, these buildings are financed by groups of Muslims of different origins and
backgrounds. They also serve as indicators of the role in which immigrant groups see themselves
within the context of a foreign culture.
In this context, there are many factors contributing to the shaping of the typology, design, and role
of the mosque in a multicultural atmosphere. Among those factors are immigrants to these
countries, laws of the country, the materials available for construction, the funding available,
colonialism influence, culture, and tradition.
In this paper, these factors will be discussed and their influence on the architecture of mosques and
Islamic centers through analysis and comparison of a number of examples in a non -Muslim
context that will help create a sample of Islamic buildings suitable while also achieving harmony
with their locations. In addition to express Muslim presence, its identity, and its sacredness without
a loss of validity, identity, or value.
RESEARCH METHODOLOGY
The study will be based on a descriptive, deductive, and analytical approach as Firstly, this paper
begins with the assumption that there are some factors that influence the design of mosques.
Secondly, study and analyze a selection of samples of mosques and Islamic centers span several
different continents around the world such as Africa, Asia, the Americas and Europe. Thirdly,
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examine the main factors in each building that determined the architecture and construction.
Fourthly, explain how each factor impacted the design and construction of the mosque.
4.4 INFLUENTIAL FACTORS ON ARCHITECTURE OF MUSLIM IN

DIFFERENT COUNTRIES
MUSLIM IMMIGRANTS’ BACKGROUNDS:
The great variety of religious diversity and ethnicity among Muslims in western countries is
reflected in the variety of and construction.
People from different countries have their own ethnicities and cultures. When immigrants arrive
in a different country, they often retain many of their traditional customs and beliefs, which may
range from language to food and clothing styles and, perhaps most importantly, to religion.
A large number of Muslim migrants began emigrating from a different array of countries, the vast
majority of which moved to England, France, and other parts of Europe as well as North America
during the 1950s and 1960s. About a third of Muslim migrants to Europe came from the Middle
East-North Africa, and more than five million came from the Palestinian. At the same time, nearly
half of Muslim migrants arrived from the Asia-Pacific region. A significant number of Muslims
also left Pakistan, Bangladesh and India during the partitioning of the Indian subcontinent and the
withdrawal of the British in 1947. Russia’s Muslim migrant population (approximately four
million) comes mainly from neighboring countries like: Kazakhstan, Uzbekistan and Azerbaijan.
Over three million (nearly half) of Germany’s foreign-born Muslim immigrants came from
Turkey, but they also include large numbers from Kosovo, Iraq, Bosnia-Herzegovina, Morocco,
and Iran. About three million of Muslim immigrants in France are from the former French colonies
of Algeria, Morocco, and Tunisia.
Projects for mosques expressing Muslim presence in non-Muslim countries essentially started to
take shape in the late of 1940–1950s, which coincided with the end of colonial rule and the rise of
the independent states achieved by Muslims population of the Islamic world.
By the 1960s the immigrant communities began to feel the desire to express their presence by
articulating new mosques. Projects that had been initiated in the 1950s like the Imam Ali Mosque
in Hamburg, built between 1960 and 1973 and funded jointly by the Iranian community in
Germany and religious institutions in Iran.
FUNDING
Funding and financial resources, an essential element that affects mosque development can affect
the size of mosque, form, style, construction, architecture elements, and details. More significant
funding can create a wealthy mosque while poor funding generally creates minimum facilities in
the mosque.Mosques in the West built as statements of Muslim identity are usually financed either
entirely or in part by Muslim governments, especially those in the Arab world, which have been
responsible for financing more mosques outside of their countries than any other Muslim group.
In some western countries, mosques as any other house of worship either churches or
synagogues—are not legally able to receive any state funding. As a result, the main source to fund
new mosques projects is through donations from individuals, charitable organizations, and
outcome grants.The examples show the different resources of funding, whether a grant from
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outside (King Fahad Islamic Center) or from individuals (Masjid Chulia) and its impact on shaping
the form and function of the mosque.
LAWS AND REGULATION

The building of religious buildings in some western countries often raise concerns about an
increase in traffic in prayer times, and some people fear the mosque will make too great a mark on
the cityscape.
COLONIALISM
Just as many previous factors, such as immigrants, funding, and laws can explain their influence
on mosques elements, colonialism too can explain the points of the variety in architecture style in
different countries.
LOCAL CULTURE AND TRADITION

During the annual festival, the Djenné’s community participates in the maintenance of mosques
and the re-plastering of the external mosque through an annual festival. In the days leading up to
the festival, the plaster is prepared in the pits, it requires several days to cure and requires being
periodically shaken, a task usually falling to young boys who play in the mixture, thus stirring up
the content. Another group of men carries plaster from the pits to the mosque's workers while
women provide water for the mixture. Elder people also participate in the festival by being on site,
sitting on the terrace walls and offering advice.
LOCAL MATERIAL AND ENVIRONMENT

Differences appear in the architecture of Muslims living in places like Africa, India, and China
where local materials and regional traditions, with little influence from the architecture of Islamic
countries.For instance, Mosque of Djenné, the first Great Mosque built in Africa and the largest
mud-built structure in the world with a unique West African style in using earth as the primary
building material.The mosque is made up of a number of materials including adobe, sand, mortar,
plaster, as well as bundles of ronier palm which used for decoration and serve as scaffolding for
annual repairs
CONCLUSION
The functional and visual characteristics of mosque architecture have to deal with its new
environment and context—one that has its own pre-existing historical, culture, traditions and
visual vocabulary.
Mosques built in foreign context are characterized by two tendencies: Firstly, the design is
influenced by the local context, modified by the Muslim immigrant’s community, the group who
fund or by local regulations and laws; and secondly, the design makes references to regional
traditions.
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Finally, the architectural form and design of Muslim buildings are usually influenced by one
dominant style from one country or region, depending on who is financing, designing, or leading
the project.
4.5 DESIGN STANDARDS FOR MUSLIM PRAYER FACILITIES WITHING

PUBLIC BUILDINGS
INTRODUCTION
Practicing Muslims pray five times a day (with Dawn, Midday, Afternoon, Sunset and Night prayer
times). Each prayer has a time window for its performance and for this reason may occur when a
practicing Muslim is at work, shopping, visiting a museum or using any other public building. In
many Islamic countries, this translates architecturally into the provision of prayer facilities in
public buildings. While there is no data available on the percentage of practicing Muslims - who
regularly perform prayers - among the general Muslim population, anecdotal data obtained from
observation at mosques and prayer spaces indicates that it is high, particularly in the Arabian Gulf
region. Therefore, we can say that prayer facilities in public buildings in the region do serve a large
number of people and consequently constitute an essential component of the design program of
any public building.
Unfortunately, the architectural designs of prayer facilities are frequently deficient, which results
in spaces being uncomfortable and unsafe. This is particularly true for international design offices
that are asked to design public buildings in cities such as Dubai, Abu Dhabi and Doha. Apparently,
the reason for deficient design is the lack of adequate standards that guide designers’ decision-
making.
PRAYER HALL
This is the main space in the prayer facility. It is simply an open space, empty of furniture, used
for the performance of prayers. However, in designing this space, several issues need to be
considered. Some of these issues reflect religious rulings for prayer performance.
• People perform the prayer facing the direction of Mecca (Quibla) in unbroken rows that
are entirely filled one after the other. The rows must be parallel and carefully aligned. It is
recommended, therefore, that the flooring material clearly indicates the lines where people place
themselves while praying. To allow for a comfortable prostration position (as shown in the group
prayer, the distance between these lines is 120cm. Because of this dimension, it is recommended
that the clear depth of the hall be measured in multiples of 120 cm.
• It is preferable that the rows of people at prayer should be long and uninterrupted.
Therefore, it is recommended that the prayer hall be free of structural columns. It is also
recommended that the hall be rectangular in shape, preferably having the long side of the rectangle
facing the direction of Mecca (Quibla).
• In selecting the location of the prayer hall inside a public building, it is highly
recommended to have the walls of the hall parallel and perpendicular to Quibla direction. Any
other configuration will result in discomfort and waste of space
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• As mentioned in section 3, several activities can be performed simultaneously in the prayer

hall. However, a religious ruling forbids a non-praying person to pass closely in front of a person
who is praying. This creates a circulation problem during times of crowding. Those users who
finish group prayer earlier than others are always in the front rows, with the result that they have
difficulty in leaving the prayer hall without passing in front of those in the back rows who have
not yet finished praying. One successful design solution to this problem is to have a perimeter zone
in the prayer space of different – and usually cooler - flooring material (see Fig. 2). This different
material gives users an indication that the zone is not part of the prayer area and should be kept
free of people at prayer, thus allowing those in the front to leave via this zone.
• Because the front prayer lines must be filled first, and because people should not pass in
front of those who are praying, it is better that entrances to the prayer hall are located at the back
of the prayer hall (opposite Quibla). Side entries are acceptable, but are better located away from
the Quibla wall. No entrances should be on the Quibla wall. Nevertheless, locations and distances
between entrances should conform to fire regulations for high density assembly spaces.
• It is preferable that the prayer hall entrances be wide and without doors to ease
simultaneous entry and exit during busy times. If doors are necessary for operational reasons, they
naturally need to have sufficient operable width and open to the outside, as mandated by fire
regulations.
• While the performance of prayer requires no furniture, some accessories may be provided
in the hall and can be used to enrich the hall’s design. These accessories include:
a. Cabinets or shelves to house copies of the Quran

b. An indicator of the direction of Mecca. This usually takes the form of a curved wall or
partition, and is called the Mihrab (see Fig. 1 and Fig. 2). The Mihrab is the place where the leader
of the group prayer - who also faces Mecca – commonly stands. The curve provides better
reflection of sound, particularly in large halls. However, there is no religious requirement for the
design of the Mihrab, and the use of loudspeakers eliminates the need for a sound reflecting
element.
c. In the event that the public building is expected to host the weekly ceremonial group prayer
on Friday, a piece of furniture at which a speaker stands facing the people may be installed. This
is called a Minbar and there are generally no religious requirements for its design (some schools
of thought make minor requirements). It would be, however, very unusual to host this Friday
prayer within a public building as it typically takes place in purpose-built mosques.
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Plan showing the perimeter zone that

facilitates exiting the prayer hall without passing in front of others.
• A critical design decision is the prayer hall’s floor area. A small area results in
overcrowding, while a large area wastes space. Determining the floor area depends on two pieces
of information:
a. The area needed for one person to comfortably perform prayer

b. The number of people who are expected to use the prayer hall simultaneously
The first piece of information can be easily acquired from a study of human dimensions. A person
requires a rectangular area of floor with an average dimension of 60 cm wide by 120 cm deep.
This results in an area of 0.72m2 per user. It is important to note that some reference works suggest
an area of 1m2 per user. A larger area is more appropriate in a hall used for the Friday ceremonial
prayer because users sit down when the speech is being given. The average width of a sitting person
is 80cm (as opposed to 60cm for a standing one). It is also important to consider that the leader of
the group prayer uses one full line.
The second piece of information, regarding the number of people who are expected to use the
prayer hall simultaneously, presents more of a challenge. Rules of thumb that help estimate the
expected number of users in a purpose-built mosque serving a particular community are available
in reference works (Ibraheem 1979). However, sizing a praying hall within a public building
depends on factors other than those appropriate to purpose-built mosques. This matter requires
investigation by the design team, but the following equation provides a basis:
The number of people expected to use the prayer hall simultaneously = A x B x C x D
Where:
(A) is the near peak number of the building’s users. This number depends on the building’s nature.
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The reason for using near peak and not peak is to avoid over sizing.
(B) is the ratio of Muslims among all users. This ratio depends on the location and nature of the
building. A public school in Riyadh, Saudi Arabia, expects that 99% or so of its users are Muslim,
while a shopping mall in Dubai, United Arab Emirates, may expect that 50% or so of its users are
Muslim.
(C) is the ratio of practicing Muslims among the served Muslim population? This ratio depends
on the building’s location. For example, it might be expected that there will be fewer practicing
people in an urban location than in a rural one.
(D) is the ratio of people who will pray at the prayer hall simultaneously. This ratio depends on
the building’s schedule. If the building operates at a time when the Sunset prayer is performed
then this ratio is expected to be high because the window of time to perform the prayer is short.
Similarly, an office tower where the lunch break is the same for all users will result in a high ratio.
Unfortunately, no research has been found that addresses the required ratios. For this reason, the
recommended approach that will enable the designer to acquire these ratios is to observe buildings
that are of a similar nature and in a similar location.
SHOE REMOVING AND SHOE RACK SPACE

This is usually the most under-designed space in the prayer facility. Here, users take off their shoes,
put them in shoe racks and enter the prayer space. Simultaneously, other users collect their shoes
from the racks and put them on. The space also serves as the lobby of the prayer facility. Therefore,
it needs to be of a size that can accommodate large numbers of users. It is recommended that the
design provides sufficient space in front of each shoe rack to allow the simultaneous activity of
one person taking off his/her shoes, one person putting on his/her shoes, and one person moving.
This requirement translates to a space width of around 200cm in front of each shoe rack. The
provision of as many seats as the space allows (outside the 200cm) is also recommended.
As can be expected, shoes may present a source of air pollution. The shoe rack space, therefore,
needs to be well-ventilated in the case of a naturally ventilated building. In an air-conditioned
building, the space should have negative air pressure (suction), connected directly to an exhaust.
Placing the suction grills near floor level is important so as to keep any odour below the level of
users’ faces.
BATHROOMS
The design requirements of bathrooms that serve prayer facilities are no different from those
elsewhere in Islamic countries. However, because of religious rulings, two additional issues need
to be considered (Nofel 1999).
a. Water closets - and urinals if they exist - should not be in line with the orientation towards
Mecca and should preferably be perpendicular to that direction.
b. Bathrooms should not be located behind the Quibla
wall or above the prayer hall.
In general, bathrooms in Islamic countries require the following design considerations:
a. Individual cubicle walls and doors should provide good visual - and preferably acoustic –
privacy. However, there are no religious requirements as to how this should be achieved.
b. In relation to international standards, more water closets and fewer urinals should be provided.
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This reflects the fact that several religious schools of thought discourage the use of urinals.
c. Hygienic water sprays (douches) should be provided at the right side of each water closet to
facilitate the religious cleansing requirement.
d. The aspect of the easy cleaning of the bathroom needs to be sufficiently considered.
ABUATION AREA
As described in section 3, the ablution space is used optionally (as determined by religious rulings).
If carried out, the ablution activity includes - among other requirements - cleaning the feet with
water. Therefore, if not well designed, the ablution space can become dangerous and messy. A
variety of issues needs to be considered when the space is designed. These include the provision
of comfortable dimensions for various models of ablution station (see example in Fig. 3), the
selection of materials, and water conservation. (Mokhtar 2006) provides further information on
design standards for ablution spaces; there is also a video covering the same topic (Mokhtar 2004).
RELATIONSHIP BETWEEN SPACES

A problematic relationship between the above- mentioned spaces is one of the main causes of
uncomfortable and unsafe prayer facility design. The bubble diagram in Fig. 4 gives an example
of the ideal relationship. The diagram indicates a clear separation between two design zones - clean
and non-clean. The clean zone includes the spaces in which the users are not wearing their shoes.
Therefore, the shoe removing and shoe rack space is located just outside the line separating the
two zones. This separation line is typically defined architecturally by a change in material (see
Fig. 5) or a door. Occasionally, designers choose to use low fence for this separation. However, it
is advisable to avoid the low fence solution on account of the needs of the physically challenged
and the potential evacuation problems in the event of fire.
Proposed comfortable dimensions Relationship between spaces in the prayer

for an ablution station model (Mokhtar 2006). facility (Mokhtar 2008).
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RE-EVALUATION OF UNDERUTILISED SPACES IN HAJJ HOUSE: A RESPONSE TO VERSATILE SPACES

Hajj Committee in India

PORT HAJ COMMITTEE ACT 1932

Relationship between Space & Function

2. HAJJ HOUSE, LUCKNOW:

2.2 DESKTOP CASE STUDY

2.2.1 MOSQUE AND ISLAMIC CULTURAL CENTER, ROME, ITALY:

LOCATION: ROME, ITALY

STRUCTURAL SYSTEM, CONSTRUCTION TECHNOOGY

4.1 Mumbai’s Haj House IAS coaching centre tastes success

4.2 MANAGING UNDERUTILISED PUBLIC SPACES IN A CITY OF INDIA

4.3 NEW TECHNOLOGIES IN MODERN ARCHITECTURE AND ITS

THE STATEMENT OF THE PROBLEM

THE INFORMATIONAL ASPECT OF TECHNOLOGY

Boroujerdi House in Kashan, Iran

THE INTERACTION BETWEEN MODERN TECHNOLOGIES AND THE

supplementation of the achievements and accomplishments of the predecessors and entrust it to

ARCHITECTURE: THE ART OF INNOVATION AND CREATIVITY

TECHNOLOGY IN GLOBAL ARCHITECTURE

EFFECTIVE ASPECT OF TECHNOLOGY

Indirect impacts of technology on architecture:

THE RELATION BETWEEN ARCHITECTURE AND TECHNOLOGY

Features of technology are as follows:

4.4 INFLUENTIAL FACTORS ON ARCHITECTURE OF MUSLIM IN

LAWS AND REGULATION

LOCAL CULTURE AND TRADITION

LOCAL MATERIAL AND ENVIRONMENT

4.5 DESIGN STANDARDS FOR MUSLIM PRAYER FACILITIES WITHING

• As mentioned in section 3, several activities can be performed simultaneously in the prayer

a. Cabinets or shelves to house copies of the Quran

Plan showing the perimeter zone that

a. The area needed for one person to comfortably perform prayer

The number of people expected to use the prayer hall simultaneously = A x B x C x D

SHOE REMOVING AND SHOE RACK SPACE

RELATIONSHIP BETWEEN SPACES

Proposed comfortable dimensions Relationship between spaces in the prayer

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