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SUGGESTION FOR MUSLIM HOUSES AND PRIVACY FOR MALE & FEMALE ROOMS ARE APPRECIATED. OVERALL EVERY SUGGESTION IS INTERESTING AND USEFUL NOT ONLY FOR COMMON MUSLIMS BUT ALSO FOR THE ARCHITECTS, TO CONSIDER WHILE DESIGNING/PLANNING MUSLIM HOUSES. ONE MORE THING I SUGGEST, ABOUT MINGLING OF SEXES, THEIR SHOULD BE TAKEN VERY SERIOUSLY, AND FOLLOW ISLAMIC TEACHINGS. IT HAS BEEN SEEN AND HAPPENS THAT, EVEN YOUNG BOYS(UNMARRIED) LOOKS BADLY TO THEIR ELDER AUNTS IN SATANIC WAYS, AND IT HAPPENS THAT AUNTS FALL IN THOSE SATANIC HANDS AND SPOIL THEIR LIFE, RELIGION, AND LIFE HEREAFTER, MAY ALLAH GUIDE US AND KEEP ON STRAIGHT PATH. YOUNG BOYS IRRESPECTIVE OF RELATIONSHIP SHOULD BE KEPT AWAY FROM MINGLING.
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The following are some practical suggestions which should feature in nearly all Muslim houses. A number of the proposed Muslim housing features can be incorporated into Muslim houses and their renovations at little or minimal cost. Some features, indeed, cost nothing. They are about more effective and more creative use of features and spaces that may already exist and are common in most houses.
The proposed suggestions are as follows:
1. Muslim houses are to be as spacious as possible. There is nothing wrong in promoting spacious and comfortable houses for the sake of facilitating the attainment of some noble goals in them, while at the same time staying away from the influences of vice and sin. Admittedly, a big house can function better than a small one. The former's potential is a lot greater. The functions of a big house can easily be increased and diversified, something that is very difficult to achieve with a small house. It stands to reason that an excessive and unnecessary asceticism in housing, whereby the required performances of the house institution might be severely affected, is not recommended.
2. As a transitional point from the outside to the inside, and vice versa, a front door should be designed in such a way that it does not give immediate access to domestic quarters, but lead to a vestibule, or a lobby, instead. Facing and standing close to a front door, there could be a wall inside a house, as part of an inner space. The purpose of that wall will be to prevent the interior from being exposed to the outside world once a front door is opened. Whenever a front door is opened, the only thing one could see from outside will be that wall. In some places, however, for the similar purpose people like to place a small wall, or just a screen, outside and right in front of a doorway. In this case, a front door can hardly be seen from a road or a corridor outside a house, let alone what lies behind it. The front doors of neighbors should be set back from each other, especially when narrow corridors separate dwelling units like in compact neighborhoods and apartments. A front door should not be excessively huge. If it is huge, however, it can be double-leaf. A small door can also be pierced through a big panel that fills a doorway, or through one of the two big adjacent independent panels that hinge on each side of a doorway. Numerous variations on this basic design are possible. Doors with a few sections can then be operated as per needs. A front door should be decorated with certain calligraphic inscriptions. From the outside, a front door should feature the Islamic greeting, which is to be communicated upon entering, a simple but relevant supplication, or a verse, or verses, from the Qur'an, or an account from the Prophet (pbuh). From the inside, as a decorative element too, a front door should feature the supplication for leaving a house. These inscriptions will constantly remind the occupants of a house of the Islamic demeanor in relation to entering and leaving a house. At, or near, a front door there should be adequate means for seeking permission before entering.
3. Designing windows and other apertures should be in such a way that they duly comply with the requirements of privacy protection, though without compromising their intended functions. The more densely populated and busier a neighborhood, the more attention ought to be given to the matter. The following general suggestions could be considered: reducing the existence of the windows and apertures that face the outside world and trimming down their sizes, resourcefully and artistically screening windows, positioning windows and apertures strategically and above the eye-level, using opaque and semi-transparent glass, parapets, employing blocks and slabs used as both screening and decorative elements, etc.
4. Muslim houses must facilitate the privacy protection among the family members inside the house's realm. As a minimum requirement, every Muslim house should have a room for parents, another room for female children, and yet another room for male children. There also should be a common living room, a couple of toilets, a kitchen and a common store.
5. Muslim houses must facilitate the privacy protection between guests and visitors and the occupants of a house. Thus, there should be a space designated for guests and visitors in every house. This space should be positioned somewhere near a front door, away from a house's core, so that the normal domestic life is not seriously disrupted. There should be a toilet nearby. However, if some houses cannot afford a separate space for guests and visitors, any other space which is strategically located can serve the purpose. If there are no guests or visitors at home, the same space could be utilized for some other domestic purposes, subject to the needs and creativeness of a family. This is very important because this way the notion of entertaining guests and visitors, which Islam regards as very essential, will go down well with every family member. If, however, the presence of guests and visitors seriously disrupts the domestic life of people's houses, some of them, as a result, may develop a phobia about the whole matter. This, in turn, may lead to the gradual decline and eventual abandoning of the concept of Islamic hospitality, putting then some critical Islamic precepts and ideas, such as brotherhood, munificence, mutual love, care and respect, at stake.
6. Free intermingling between men and women among visitors, if they are from more than one family and are not closely related to each other, and between visitors and the family members of different genders, also if they are not closely related to each other, should be avoided, at most, and discouraged, at least. Organization of a house's inner spaces should promote and facilitate this segregation. Living rooms can be partitioned for the purpose. If a living room is not big enough to be partitioned, it can be used, for example, for men only, while another room, like a recreation, or a multipurpose, or a family room, can be used for women. If there is a space normally designated for visitors and guests, that space can be used for one group and a living room for the other group.
7. A living room should be planned near a front door. Because of its position, and because a room for visitors and guests is always located near it, which they also utilize, a living room is normally perceived as a semi-public space in a house. Thus, a clear demarcation line should be drawn between a living room and a house's most guarded sections, such as the kitchen and sleeping rooms.
8. Serious consideration should be given to the fact that many households in many Muslim countries have domestic maids or helpers, who are generally women and who stay in houses where they work. This means that a foreign person resides in a house. This entails many serious implications regarding the privacy of both a maid and the family members which must be addressed by Muslims. A staying place for a maid should be assigned near those spaces which are considered least sensitive for the privacy of both a maid and a household. The most ideal solution, perhaps, will be if a maid gets a room with her own bathroom at the rear of a house where a kitchen, a store and maybe a backyard are located. This room should function as somewhat semi-autonomous and semi-separated from the rest of a house's fabric and its vibrant life, thereby illustrating both the position and rights of a maid at home. The rule is that the more the room of a maid stays separated from the domestic life of a house, the better it is. Perhaps, in addition, there should be some precise provisions on this matter in the housing policies of those countries where employing domestic maids or helpers is a common practice.
9. Sleeping rooms should be planned and designed in such a way as to help the residents of a house to face the direction of the qiblah in Makkah when they sleep on their right side, as recommended by the Prophet (pbuh). One can also sleep with his head facing the qiblah and his feet facing the opposite direction. Though it is not a sin, but it is not recommended that one sleeps either on his left side or with his feet towards the qiblah. Moreover, a sleeping room should not have exceedingly sumptuous and cozy furnishings that can cause one to sleep excessively and even to become lazy. The state of sleeping rooms in Muslim houses and their furnishings should encourage and facilitate an Islamic tradition of going early to bed and waking up early refreshed and recharged for the Fajr (dawn) prayer, and even earlier for voluntary night prayers. Sleeping rooms should have neither those furnishing styles and accessories, nor entertainment elements, which could stand in the way of following the mentioned Islamic traditions. There should be least distractions. It was the practice of the Prophet (pbuh), as well the practice of the early and exemplary generations of Muslims, to have a light dinner, go to bed early and then to wake up before dawn for their prayers.
10. When planning and designing toilets, a Muslim architect should bear in mind that Muslims are advised not to face the qiblah direction, nor to turn their backs to it, whenever they defecate or urinate. They are to face any of the other sides, as counseled by the Prophet (pbuh). According to some scholars, so seriously does Islam view the issue of toilets and their directions that even if one has no choice but to use a toilet and in the process face or turn his back to the qiblah, one should try to deflect from an existing direction as much as possible. This was what the Muslims did after they had conquered Syria and found out that the toilets there were facing the qiblah. However, a majority of Muslim scholars are of the view that not facing the qiblah side, nor turning the back towards it, while answering the call of nature, is a preferable thing, not an obligation, and violating it incurs no sin. Many scholars assert, furthermore, that this particular injunction applies only to open areas where there are no walls or fixed partitions. But if there are walls, then there is neither prohibition nor detestation in facing the qiblah side, or turning the back towards it, while answering the call of nature. Besides, toilets are recommended to be spacious enough lest their users might have some contact unawares with impurity. Ample water -- preferably running water -- should always be available for cleaning the body and place. How important water in toilets is reveals a tradition according to which the Prophet (pbuh) once used a toilet. When he came out, he found that some water had been brought to him for ablution. On seeing it, he asked who had brought the water. When told that it was a companion 'Abdullah b. 'Abbas, the Prophet (pbuh) then supplicated for him: "O my Lord, enlighten him as to the matters pertaining to the religion!"
11. A kitchen is to be designed in a way that it reflects as much as possible the way Islam looks at our sustenance and how it should be handled and consumed. This is a very important point especially at the present when materialism and hedonism are many people's religious faith, and consumption, excess and gluttony their orthodoxy. The location and the dcor of a kitchen in a house should suggest that in Islam people eat to live, and not live to eat. Food consumption is a means, not an end. Overindulgence and wastefulness are severely censured by Islam. Food consumption, though a great blessing and gift from Allah, should be associated with good sense, self-control, accountability, compassion and sharing. Muslim kitchens should thus be characterized by moderation in all terms. They should function as fields where the mentioned glorious Islamic teachings and values are propagated and practiced. Since women spend much of their time in them, kitchens should be placed in the deepest and most secured from the public eye section of a house. Provision of windows and other openings in kitchens for the sake of ventilation and lighting, though necessary, must be handled very judiciously at all times, so that the dignity and moral shield of kitchens and what regularly transpires in them remain safeguarded. Links between kitchens and the rest of a house's most guarded core should be well executed and maintained, forming an axis at a safe distance from whatever could take place potentially involving outsiders, visitors or guests at a main entrance, or in a guest room, or in a living room. The existence of a buffer between the two sections, or privacy levels, in a house will ensure that regardless of what was happening and who was in a house, women will still face no problems to uninterrupted perform their domestic duties and to freely move around.
12. Muslim house designs should consider the qiblah direction. Every Muslim house is a place of worship, i.e., a "mosque". People not only pray therein, but also carry out the rest of their activities for the sake of pleasing Allah. In the heart of every Muslim resides the Ka'bah in Makkah in which direction they pray five times a day. Hence, in every Muslim house, and inside each and every major inner space, there should be a clear physical indication of the Qiblah direction, on the ceiling or on the relevant walls, simple or elaborate. This can be part of a decorative strategy in a house.
13. In every Muslim house, a space should be designated for a musalla (a place for praying or worship) -- no matter where and how big or small -- where the five daily prayers, tadarus al-Qur'an (collective study of the Qur'an), tadhkirah (religious reminders and motivational conversations), meditation, discussions, dhikr (remembering Allah), etc., could be conducted. Some of these activities will be conducted individually and some collectively among family members. Relatives and neighbors can be occasionally invited for the purpose. To have a musalla in one's house, one does not need a special room. A designated corner, or just any space, in a house can do the job. The designated place should permanently have some articles like a praying mat, religious posters, and a shelve with a few copies of the Qur'an and the copies of other religious texts. The place can be distinctively marked and even decorated. Since the five daily prayers will be the most common activity at the allocated place, a makeshift niche (mihrab), or just an ornamental carving on a wall pointing to the direction of the qiblah, will be desirable. The existence of a musalla and all the things that go with it at home will help people, especially children, to grow up and live on completely comfortable and friendly terms with Islamic spirituality, making it their permanent and best life companion.
14. In a Muslim house, a studying room, or an area, or just a corner, should be earmarked with sufficient facilities in it. If possible, a small library can be attached to it. A studying area can be placed next to a musalla, due to the similarities of the purposes and roles of the two. The two can even be integrated into one single space. The place is to be frequently used by every family member, and now and then by relatives and neighbors. The presence of a studying area in a Muslim house, inspired by how serious Islam about knowledge is, will go a long way in inculcating into the minds and hearts of Muslims, especially children, a culture of earnestly acting upon and appreciating learning. Likewise, it will help to curb through the means of knowledge and appropriate, creative and critical attitudes and thinking a growing menace posed by some materialistic and hedonistic tendencies whereby the house is seen as no more than a place to eat, sleep and take excessive pleasure in other worldly delights.
15. A Muslim house is expected to take into account the climate, topography, wind direction and the movement of the sun, so that it is turned as much as possible into an effective self heating, cooling, ventilation and illuminating mechan
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