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Received 4 July 2014; received in revised form 23 December 2014; accepted 23 December 2014
KEYWORDS Abstract
Privacy; Traditional Islamic teachings and traditions involve guidelines that have direct applications in the
Modesty; domestic sphere. The principles of privacy, modesty, and hospitality are central to these guidelines;
Hospitality; each principle has a signicant effect on the design of Muslim homes, as well as on the organization of
Muslim; space and domestic behaviors within each home. This paper reviews literature on the privacy,
Islam;
modesty, and hospitality within Muslim homes. Nineteen publications from 1986 to 2013 were
Home
selected and analyzed for content related to the meaning of privacy, modesty, and hospitality in Islam
and the design of Muslim homes. Despite the commonly shared guidelines for observing privacy,
modesty, and hospitality within each home, Muslims living in different countries are inuenced by
cultural factors that operate within their country of residence. These factors help to shape the
architectural styles and use of space within Muslim homes in different ways. Awareness of the
multifactorial nature of the inuences on the Muslim perception of home and the use of space is
necessary for architects, building designers, engineers, and builders to be properly equipped to meet
the needs of clients.
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reserved.
Contents
1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
2. Material and methods . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
3. Results . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
3.1. Privacy and design of Muslim homes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
3.1.1. Visual privacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
3.1.2. Acoustical privacy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
n
Corresponding author. Tel.: +61 7 5462 4443; Mobile: +61 408 711 893.
E-mail addresses: zul.othman@hdr.qut.edu.au (Z. Othman), r.aird@qut.edu.au (R. Aird), l.buys@qut.edu.au (L. Buys).
1
Tel.: +61 7 3289 4184; Mobile: +61 427 186 888.
2
Tel.: +61 7 3138 1146; Mobile: +61 405 307 530.
Peer review under responsibility of Southeast University.
http://dx.doi.org/10.1016/j.foar.2014.12.001
2095-2635/& 2015. Higher Education Press Limited Company. Production and hosting by Elsevier B.V. All rights reserved.
Privacy, modesty, hospitality, and the design of Muslim homes: A literature review 13
1 Privacy Journal Azizah and To assess the extent of implementation of hijab in Arab houses Modesty and female physical 5 Arab Case study Indonesia
modesty article Putri (2013) in Pasar Kliwon; Surakarta privacy houses
2 Hospitality Journal Sobh et al. To study home and commercial hospitalities and receptiveness Arab hospitality rituals, 15 Qualitative Qatar and
article (2013) towards foreign workers and visitors in Arab-Gulf culture multiculturalism and UAE
hyper-ritualization
3 Privacy Journal Bekleyen To investigate effects of climate and privacy measures on the Courtyard home designs, 5 (historical Case study Turkey
article and Dalkilic characteristics of indigenous Microclimate Privacy courtyard
(2011) courtyard houses in Diyarbakr houses)
4 Privacy Conference Daneshpour To understand traditional concepts of privacy in Islamic Privacy and Quran N/A Literature review Iran
paper (2011) societies and how they are translated in the current Islamic
housings
5 Privacy Book Mortada To analyse Islamic traditional principles and values that govern Sharia Law and built N/A N/A Worldwide
Modesty (2011) Muslims' social and built environments with the non-Muslim environment
Hospitality reader in mind
6 Privacy Journal Memarian To analyse and compare privacy and hospitality patterns of Privacy and Sharia Law House types Analytic-logical Iran
Hospitality article et al. (2011) houses and nomads' tents in Kerman and comparative
methods
7 Privacy Journal Shabani To analyse cultural and social attributes in response to privacy Privacy N/A Literature review Iran
Hospitality article et al. (2011) in traditional Iranian homes
8 Privacy Journal Sobh and To recognize contradictions between privacy and hospitality in Privacy and hospitality 24 Qualitative Qatar and
Hospitality article Belk (2011) Qatari homes from the Western modernity inuences and (Hermeneutics) UAE
implications to property marketers
9 Modesty Book Wan Teh To explain concepts, functions, structural and elements in a Humility in design in Traditional N/A Malaysia
and Nasir traditional Malay house traditional Malay homes Malay homes
(2011)
10 Privacy Book Omer (2010) To identify Islamic traditional teachings and principles towards Islamic Housing and Sharia Law N/A N/A Worldwide
Modesty Muslim housing design
Hospitality
11 Privacy Journal Hashim To understand privacy needs, regulating mechanisms and design Visual privacy and family 6 (1 of each Case study Malaysia
article et al. (2006) effects on achieving privacy in two-storey low-cost terrace intimacy housing
houses in Selangor design
typology)
12 Privacy MA Thesis Hallak To study privacy patterns in single-family detached homes and Privacy, territoriality and 14 Case study Canada
(2000) townhouses of middle-class Muslim immigrants in Montreal cosmology
13 Privacy PhD. Thesis Amor (2000) To investigate forces that shape Arab Muslim immigrants' home Grounded Theory 20 Qualitative USA
Z. Othman et al.
Modesty environments and neighborhood settings in Dearborn
Hospitality
14 Privacy PhD. Thesis Shraim To study hospitality and visibility in Islamic domestic space Hospitality and gendered 95 (4 house Isovist Saudi
Hospitality (2000) through visual separation of men's and women's domains space types) (quantitative and Arabia
qualitative),
space syntax
Privacy, modesty, hospitality, and the design of Muslim homes: A literature review 15
Malaysia
including two PhD theses and two MA theses, and ve books)
Middle
East &
Arabia
Arabia
Africa
North
Saudi
Saudi
Syria
Case study
N/A
Malay homes
Arab homes
3. Results
typologies)
Traditional
Traditional
architecture
(1999)
(1987)
(1986)
Hakim
Journal
article
article
Book
Book
Hospitality
18 Modesty
16 Privacy
17 Privacy
Dalkilic, 2011).
Islamic teachings remind Muslims not to violate household
visual privacy by looking into other's home through their
windows (Daneshpour, 2011; Hakim, 1986). Some windows
16 Z. Othman et al.
Fig. 3 Traditional Islamic window height guidelines in Arabic cities (Hakim, 1986, p. 34).
or space to another (Mortada, 2011; Hakim, 1986). This pollution and to maintain pleasant odors within the home
level of privacy is achieved by thick walls to ensure (Sobh and Belk, 2013; Hakim, 1986).
acoustical privacy and to fulll privacy requirements, as The three types of privacy allow home owners and
shown in Fig. 4 (Hakim, 1986). Thick layers of walls made of dwellers in these traditional homes to achieve optimum
mud bricks, stones, and rocks are commonly used in several levels of privacy and security for their families, especially
traditional homes in the Middle East to ensure proper sound safety for the female members. Both visual and acoustical
insulation (Mortada, 2011; Hakim, 1986). This design inter- privacy involve external and internal spaces, whereas
vention is also applied to oors and roofs to ensure the olfactory privacy concentrates on interior spaces. A sum-
consistent control of horizontal and vertical sound transmis- mary of the three of types of privacy and the various
sion (Mortada, 2011; Hakim, 1986). methods used to achieve them is provided in Table 2, as
Internal spaces are usually divided into three main zones to discussed in this section.
achieve acoustical privacy, namely, male, female, and service
zones, which are linked via courtyards (Mortada, 2011 Al-
Kodmany, 1999). The use of gendered spaces provides addi- 4. Humility in design and spaces for
tional control of sound transmission based on exclusive rooms performing religious activities
for males or females (Mortada, 2011). These gendered spaces
are separated by circulation spaces and corridors to further Modesty (haya in Arabic) is a personality trait, wherein one
ensure that acoustical privacy is maintained (Memarian et al., remains polite and humble without necessarily lacking self-
2011; Mortada, 2011; Sobh and Belk, 2011). Ensuring that the esteem or self-condence (Azizah and Putri, 2013). The act
public (male and public areas) and semi-public (female and of modesty can be classied into two main categories:
family rooms) spaces are located closest to the main entrance (a) physical modesty in terms of dress code and design
restricts the noise to the front areas and maintains acoustical humility, and (b) inner modesty in terms of internal
privacy for private spaces (Al-Hussayen, 1999). perception (self-improvement or self-motivation) and social
interaction (shyness, humility, and politeness) (Azizah and
3.1.3. Olfactory privacy Putri, 2013; Mortada, 2011). In terms of home design and
Privacy in Muslim homes is not strictly limited to visual and built environments, Islamic guidelines from Sharia Law
acoustical privacy. Sobh and Belk (2011) claim that olfactory emphasize the need for the design of a home to provide
privacy also plays an important role in the control of smells (a) a balance of neighborhood wealth by not showing off
or odors produced in kitchens to prevent them from one's wealth through excessive spending on a home (exter-
spreading to spaces where guests are entertained. Some nal area of a home) and (b) private spaces for religious
traditional Muslim home owners in the Middle East com- activities and education (Mortada, 2011).
monly use incense (incense woods or oud or incense sticks or Modesty principles are part of various long established
agrabati) to disinfect the house and control the olfaction traditions, cultures, and religions, but the Western society in
produced from cooking areas (Sobh et al., 2013; Sobh and the 21st century mostly conceives modesty in Islam to rest on
Belk, 2011). Although the Quran does not explicitly discuss the Muslims' dress code as acts of decency and respect
the use of incense, some statements in hadiths imply that (veiling or hijab). This subject has become highly controver-
incense is a good traditional practice to purify the home and sial in recent years. The perceived intimate parts or awrah
a medicine to treat tonsillitis in children (Omer, 2010). The differ in accordance with the gender of an individual. The
practice of removing shoes prior to entering a host's home is awrah for Muslim men is from the navel to the knee, whereas
another representation of a guest's attempt to minimize any that for Muslim women is predominantly the entire body,
18 Z. Othman et al.
Fig. 4 Example of thick external walls for optimum acoustical privacy (Hakim, 1986).
except for the face and hands with respect to non-muhrims and simple fabric, as shown in Fig. 5 (Mortada, 2011; Omer,
(Azizah and Putri, 2013). This conception of the awrah is the 2010).
Islamic way of protecting women from non-muhrim men in The use of locally sourced materials rather than expen-
terms of any indecent gestures that may lead to prohibited sive imported materials embodies design humility ideas
sexual assault or abuse, whether outside or inside a home and principles on which sustainable living should be based
(Azizah and Putri, 2013). (Mortada, 2011; Wan Teh and Nasir, 2011). Traditional Malay
The central importance of being modest is made evident houses were built using local materials from the site and
by considering the meaning of the word Islam itself. constructed through the combined effort of home owners
Islam comes from an Arabic word root salam, which and neighbors (Wan Teh and Nasir, 2011; Hashim et al.,
means peace. Islam means submission or surrendering in 2006; Lim, 1987). The roof of a traditional Malay house is
Arabic and implies total submission to the Almighty God usually made of coconut leaves or nipah palm leaves, a type
(Allah) (Mortada, 2011). The act of praying to Allah (God) by of palm tree that grows densely along the riverbanks, as
making oneself humbly prostate on the ground symbolizes shown in Fig. 6 (Wan Teh and Nasir, 2011; Lim, 1987). This
the Muslims' recognition of Allah to seek constant guidance type of roof provides a waterproofed shelter that is locally
and support. This act signies the importance of practicing built to suit the humid and warm climate in Malaysia (Fig. 6)
ve prayers a day to constantly remind a Muslim of the need (Wan Teh and Nasir, 2011; Lim, 1987). Floral engraved
to be humble and modest to Allah. decorative timber walls, windows, screens, and panels
follow the traditional Middle Eastern Islamic decorative
style via abundant local sources (Wan Teh and Nasir, 2011;
Hashim et al., 2006; Lim, 1987). This technique enables
4.1. External modesty: humility in design Malaysian Muslims to achieve similar Islamic design motifs
via alternative economical and sustainable approaches (Wan
Islam emphasizes the importance of humility in design and Teh and Nasir, 2011).
prohibits any exuberant disbursals, wrongdoings, excessive
spending, or desires for infamy (Mortada, 2011; Omer,
2010). This humble behavior is based on the function of a 4.2. Internal modesty spaces: areas for religious
home as a basis of society, as described in Sharia Law and activities
reected by Prophet Muhammad's lifestyle (Mortada, 2011).
His house in Medina was built on the basis of a simple All Muslim homes are required to have spaces for prayer (salat
rectangular shape with external walls made of palm bers in Arabic or namaz in Urdu) (Omer, 2010). The exibility of the
Privacy, modesty, hospitality, and the design of Muslim homes: A literature review 19
Fig. 5 Floor plan of Prophet Muhammad's house in Medina (623 AD) (Mortada, 2011, p. 43).
Fig. 7 Floor plan of traditional long-roofed house, Selangor, Malaysia (Wan Teh and Nasir, 2011, p. 19).
stay overnight, the female members of the family sleep on privacy, modesty, and hospitality. Similarities and differ-
the oor or on mattresses in the back section of the house ences were found between different countries and different
(selang or rumah tengah), as shown in Fig. 7 (Wan Teh and cultures. In Middle Eastern countries such as the Arab-Gulf
Nasir, 2011; Lim, 1987). Female family members dominate countries, Saudi Arabia, Iran, and Turkey, particular empha-
the kitchen (dapur) for cooking and food preparation; this sis is placed on privacy through the segregation of male and
domain of the house has a separate back entrance, as shown female spaces; this requirement affects the layout and
in Fig. 7 (Wan Teh and Nasir, 2011; Lim, 1987). design of these homes (Mortada, 2011; Sobh and Belk,
2011). In other parts of the Muslim world, such as Malaysia,
privacy, modesty, and hospitality are observed by home
5.3. Private hospitality areas: family spaces dwellers through subtle design approaches.
Only two of the publications (both academic theses;
Family gatherings are important to the Muslims' notion of Table 1: publications 12 and 13) are based on research that
hospitality. These occasions provide immediate and extended was conducted in non-Islamic countries; these publications
family members with opportunities for entertaining, sharing provide insights into the effects of Islamic traditional
food, performing various rituals, and having other forms of teachings on Muslim home design and interior settings.
recreation in an environment of optimal protection and safety Hallak (2000) focused on privacy patterns among the
(Sobh et al. 2013). Family gatherings include a wife's muhrim, Shaamy middle-class immigrants living in townhouses and
namely, her father, father-in-law, sons, son-in-laws, brothers, detached homes in Montreal, Canada, as well as on the
nephews, and uncles; these family members may enter the privacy mechanisms (physical and behavioral) used to meet
house even without the presence of their husbands (Amor, their privacy requirements. Amor (2000) investigated the
2000; Shraim, 2000). In countries under theocratic govern- inuences on the home interiors and neighborhood settings
ments such as Iran, public entertainment and women's of Arab immigrants around Dearborn, Michigan.
mobility and presence are restricted; consequently, family
The literature review indicates that privacy, modesty,
gatherings at home become essential weekend activities
and hospitality are mutually benecial because they enable
(Shabani et al., 2011). When female family members or guests
the creation of a peaceful and safe home. Within Islam, a
need to retreat to areas where visual privacy is not controlled,
home is conceived as (a) a place for personal and family
head coverings or hijab are important to protect the females'
privacy, (b) a modest space for religious activities at home
body privacy from non-muhrim male strangers and maintain
while showing humility to the neighborhood, and (c) a base
their modesty (Sobh and Belk; 2013). Maintaining physical
for extending hospitality and strengthening relationships
modesty through dress code becomes an integral part of
with family and society; thus, humankind is held responsible
protecting the females' body privacy while allowing hospitable
for creating a pleasant built environment by acting as
activities to continue within a home.
successors or khalifa (caliphs) on Earth (Mortada, 2011;
Omer, 2010). Omer (2010) presents 24 design recommenda-
6. Discussion tions with respect to building a Muslim home based on the
teachings from Sharia, which are also consistent with strict
This paper presents a review of the literature related to the traditional guidelines derived from the Quran and sunnahs.
roles of traditional Islamic teachings in shaping the design of Despite the existence of common Islamic principles for
Muslim homes through adherence to the three principles of observing privacy, modesty, and hospitality within a Muslim
22 Z. Othman et al.
home, several other factors affect home designs; these work in the building industry by expanding the suite of
factors include local culture, climate, and topography design options they can offer their Muslim clients who live in
(Altman and Chemers, 1984). Modern interpretations of non-Muslim countries. Furthermore, the many design fea-
traditional guidelines on home design and use of domestic tures covered by this literature review have the potential
spaces necessarily involve design solutions that t with the for broader applications to the homes of non-Muslims who
local climate, current architectural trends, and building wish to meet the design objectives shared by Muslims and
codes/regulations. non-Muslims, such as visual privacy from neighbors, thermal
Some of the traditional design examples described in this comfort, and use of sustainable and economical materials.
paper provide design solutions to ensure that Muslims can
adhere to the tripartite Islamic principles within the
domestic sphere. These examples also address other design Acknowledgments
needs related to the cost of construction, climate, tem-
perature, and social cohesion within neighborhoods. For We thank all the authors who permitted the inclusion of
example, a courtyard home serves as a microclimate their respective photographs and gures in this review.
modier and a way to separate public from private spaces,
but it also maximizes the openness of the interior space, References
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