تويت
زخرت الحضارة الإسلامية بتجارب لا حصر لها ، أسدل الستار عليها ، ومن هذه التجارب التجربة العمرانية والمعمارية ، التي قامت على فقه العمارة ،
والمقصود بفقه العمارة ، مجموعة القواعد التي ترتبت على حركة العمران نتيجة للاحتكاك بين الأفراد ورغبتهم في العمارة وما ينتج عن ذلك من تساؤلات ، فيطرحونها على الفقهاء الذين يطرحون لها حلولاً سرعان ما تكونت منها قواعد عامة ، احترمها أهل السلطة لاحترام المجتمع لها ، واعتباره إياها قانوناً شرعياً ويفسر هذا الإطار حركة العمران في المدينة الإسلامية وكذلك القواعد التي شيدت وفقها العمائر سجل الفقهاء قواعد فقه العمارة منذ وقت مبكر ، فعبد اللّه بن عبد الحكم الفقيه المصري ( ت ٢١٤ هـ / ٨٢٩ م ) صاحب ( كتاب البيان ) الذي ورد ذكره في عدد من المصادر الفقهية ولم يعثر على مخطوط منه بعد ، ولكنه مؤشر هام مبكر على تبلور فقه العمارة في مدينة الفسطاط التي عاش فيها ابن عبد الحكم . هذا الإطار لم ينل حظه من الدراسة بصورة كافية إلى الآن ، وهو ما جعل دراسة المدينة الإسلامية تنقسم إلى نزعتين :
لكن يبقى هناك علامة استفهام حول كيفية نمو المدن أو الأحياء أو الخطط ، نمواً عضوياً منظماً دون تدخل من السلطات ، وفي إطار قانون حاكم ملزم لكل أفراد المجتمع ، وله سطوته عليهم يعرفونه ويطبقونه بوازع من أنفسهم لأنه شرع مستقى من الأحكام الكلية للفقه الإسلامي ، إن احترام الدين وما يتضمنه من قيم وتشبع المجتمع به هو الدافع إلى ما سبق ذكره . وهكذا ينشأ ما يعرف في فقه العمارة بالحق وما يعرف بحيازة الضرر .
فالحق : هو ملكية مادية ومعنوية ، مادية ترتبط بمكان المنشأة ، ومعنوية مترتبة على القيم العامة للمجتمع . ومن أمثلته حق المرور ، أو حق الارتفاق .
أما حيازة الضرر ، فهو يعني أن من سبق في البناء يحوز العديد من المزايا التي يجب على جاره الذي يأتي بعده أن يحترمها ، وأن يأخذها في اعتباره عند بنائه مسكنه ، وبذلك يصيغ المنزل الأسبق اللاحق من الناحية المعمارية نتيجة لحيازته الضرر ، وهذه القاعدة قامت على حديث شريف هو ( لا ضرر ولا ضرار ) .
وبناء على ما سبق نستطيع أن نضع تصوراً لكيفية تشكيل المدينة أو الخطة من خلال عمليات البناء المتتابعة ووفق قواعد فقه العمارة .
والمقصود بفقه العمارة ، مجموعة القواعد التي ترتبت على حركة العمران نتيجة للاحتكاك بين الأفراد ورغبتهم في العمارة وما ينتج عن ذلك من تساؤلات ، فيطرحونها على الفقهاء الذين يطرحون لها حلولاً سرعان ما تكونت منها قواعد عامة ، احترمها أهل السلطة لاحترام المجتمع لها ، واعتباره إياها قانوناً شرعياً ويفسر هذا الإطار حركة العمران في المدينة الإسلامية وكذلك القواعد التي شيدت وفقها العمائر سجل الفقهاء قواعد فقه العمارة منذ وقت مبكر ، فعبد اللّه بن عبد الحكم الفقيه المصري ( ت ٢١٤ هـ / ٨٢٩ م ) صاحب ( كتاب البيان ) الذي ورد ذكره في عدد من المصادر الفقهية ولم يعثر على مخطوط منه بعد ، ولكنه مؤشر هام مبكر على تبلور فقه العمارة في مدينة الفسطاط التي عاش فيها ابن عبد الحكم . هذا الإطار لم ينل حظه من الدراسة بصورة كافية إلى الآن ، وهو ما جعل دراسة المدينة الإسلامية تنقسم إلى نزعتين :
- أنصار النزعة الأولى : هم أساساً من المدرسة الاستشراقية القديمة الذين لم يروا في المدينة – التي اختلفوا في تسميتهم لها بين إسلامية وعربية وشرقية – إلا سككها الضيقة ، وتعدد أزقتها وحاراتها الملتوية كالتواء المتاهة ، ومساكنها المنغلقة على نفسها ، ولم يروا في المشهد الحضري لهذه المدن إلا مشهداً مضطرياً فوضوياً غیر منظم ، تتداخل فيه كتل سكنية قليلة التهوية بسبب نوافذ دورها المطلة على الداخل ، فأصحاب هذه النزعة لم يروا في المدينة الإسلامية غير السلبيات ، ولم يحاولوا فهم المجتمع وقوانينه وتفكيك العوامل المتداخلة التي أعطت للمدينة مظهرها العام ، سواء كانت سياسية أو بيئية أم جغرافية أم اجتماعية أو دينية .. إلخ ، ومن دونها مجتمعة لا يمكن فهم المدينة وعمارتها .
- ولذا نشأت النزعة الثانية الأكثر موضوعية ، والتي ترى أن المدينة الإسلامية ليست مجرد تجمع فوضوي للأحياء والمساكن ، بل إنها تنظيم للمجال الحضري ، يأخذ بعين الاعتبار الرغبات والحاجيات الحقيقية للسكان ، في انسجام تام مع تركيبة اجتماعية متماسكة ، ثم إن ما بدا للبعض أنه غير مرتب فلعله على عكس ذلك هو نمط من التنظيم الذي يختلف عن التنظيم الهندسي والذي له جمالياته الخاصة به
- البناء الواجب : مثل بناء العبادة كالمساجد لتقام فيها الصلوات ، وبناء الحصون والأسوار والأربطة للدفاع عن ديار المسلمين
- البناء المندوب: كبناء المنائر ، والتي تقدب للأذان فيها لكي يسرع الناس لأداء الصلاة ، وبناء الأسواق ، حيث يحتاج الناس للسلع ، ولكي لا يتكلفوا عناء البحث عنها ، فندب الشرع لذلك بناء الأسواق لكي يستقر بها أصحاب السلع ، ويسهل للناس شراؤها منهم .
- البناء المباح : مثل بناء المساكن التي تبنى بهدف الاستغلال ، فمن المعروف أن الشريعة جاءت لحفظ المقاصد الخمسة ، الدين ، والنفس ، والمال ، والعرض ، والنسل ، واللّه تعالى جعل أسباباً مادية يقوم بها البشر ، كي يحققوا تلك المقاصد ، ومن هذه الأسباب بناء المساكن والدور ليحفظ الناس فيها أنفسهم وأموالهم وأعراضهم ، وتقيم فيها الأسر فيبقي النسل الإنساني ملتزماً بدينه مقوماً مجتمعه .
- البناء المحظور : كبناء دور المنكر كالخمارات ودور البغاء والقمار ، والبناء على المقابر والبناء في أرض الغير ، وهذا النوع من الأبنية هو الذي أزاله المسلمون في المدن القديمة .
لكن يبقى هناك علامة استفهام حول كيفية نمو المدن أو الأحياء أو الخطط ، نمواً عضوياً منظماً دون تدخل من السلطات ، وفي إطار قانون حاكم ملزم لكل أفراد المجتمع ، وله سطوته عليهم يعرفونه ويطبقونه بوازع من أنفسهم لأنه شرع مستقى من الأحكام الكلية للفقه الإسلامي ، إن احترام الدين وما يتضمنه من قيم وتشبع المجتمع به هو الدافع إلى ما سبق ذكره . وهكذا ينشأ ما يعرف في فقه العمارة بالحق وما يعرف بحيازة الضرر .
فالحق : هو ملكية مادية ومعنوية ، مادية ترتبط بمكان المنشأة ، ومعنوية مترتبة على القيم العامة للمجتمع . ومن أمثلته حق المرور ، أو حق الارتفاق .
أما حيازة الضرر ، فهو يعني أن من سبق في البناء يحوز العديد من المزايا التي يجب على جاره الذي يأتي بعده أن يحترمها ، وأن يأخذها في اعتباره عند بنائه مسكنه ، وبذلك يصيغ المنزل الأسبق اللاحق من الناحية المعمارية نتيجة لحيازته الضرر ، وهذه القاعدة قامت على حديث شريف هو ( لا ضرر ولا ضرار ) .
وبناء على ما سبق نستطيع أن نضع تصوراً لكيفية تشكيل المدينة أو الخطة من خلال عمليات البناء المتتابعة ووفق قواعد فقه العمارة .
Islamic civilization abounded with countless experiments, the curtain fell on it, and among these experiences is the urban and architectural experience, which was based on the jurisprudence of architecture, and what is meant by the jurisprudence of architecture is the set of rules that resulted from the movement of urbanization as a result of friction between individuals and their desire for architecture and the resulting questions. So they present it to the jurists, who offer solutions to it. General rules soon formed from them. The people of authority respected them because society respected them, and considered them a legitimate law. This framework explains the movement of urbanization in the Islamic city, as well as the rules according to which the buildings were built. Ibn Abd al-Hakam, the Egyptian jurist (d. 214 AH / 829 AD), the owner of (Kitab al-Bayan), which was mentioned in a number of jurisprudential sources, and no manuscript of it has been found yet, but it is an important early indication of the crystallization of the jurisprudence of architecture in the city of Fustat in which Ibn Abd al-Hakam lived . This framework has not been sufficiently studied until now, which is what made the study of the Islamic city divided into two tendencies. The supporters of the first tendency: they are mainly from the old oriental school who did not see in the city - which they differed in naming it between Islamic, Arab and Eastern - except its railroads. Its narrow alleys and lanes are twisted like a labyrinth, and its dwellings are closed on themselves, and they did not see in the urban landscape of these cities anything but a turbulent, chaotic and unorganized scene, in which residential blocks with little ventilation overlap because of the windows of their houses overlooking the interior, so the owners of this tendency did not see in the Islamic city anything but Negatives. They did not try to understand the society and its laws and to dismantle the interrelated factors that gave the city its general appearance, whether it was political, environmental, geographical, social, religious, etc. Without all of them, it is not possible to understand the city and its architecture
Therefore, the second, more objective tendency arose, which believes that the Islamic city is not just a chaotic gathering of neighborhoods and dwellings, but rather an organization of the urban field that takes into account the real desires and needs of the population, in complete harmony with a coherent social composition. On the contrary, it is a pattern of organization that differs from the engineering organization, which has its own aesthetics. The question now arises: Were the Islamic cities not planned by the authority? Answer this question you need
To explain the nature of the city and the way to deal with it. The ancient cities that the Muslims entered as conquerors left them as they were and created in them what Islam needs in terms of buildings, such as mosques. Their dealing with their old buildings came in accordance with the provisions of the Sharia, which divided the buildings into obligatory buildings: such as building worship such as mosques in which prayers are held. And building forts, walls, and ties to defend the Muslim homes • Mandatory construction is like building minarets, in which the call to prayer is offered in order for people to hasten to perform the prayer, and building markets, where people need goods, and so that they do not bother to search for them. And it is easy for people to buy from them. • Permissible construction: such as building houses that are built with the aim of exploitation. It is well known that Sharia came to preserve the five purposes, religion, life, money, honor, and offspring. The role is for people to protect themselves, their money and their honour, and to establish families in it so that the human race remains committed to its religion and establishes its society. • Prohibited construction: such as building houses for evil, such as pubs, houses of prostitution and gambling, building on cemeteries and building on the land of others, and this type of building is what the Muslims removed in the ancient cities. As for the new cities, an example of which is Fustat, we see in them a general plan determined by the authority, which stops at the boundaries of the plan, the neighborhood, or the neighborhood, but it contains roads that suffice the Muslims’ needs according to the circumstances of the era of planning and the means of transportation that were used at the time. So he remembers
(And the Companions of Basra insisted on the era of Omar, and they made it plans for the tribes of its people, so they made the width of its greatest street, which is its pedestrian area, sixty cubits, and they made the width of all other streets twenty cubits, and they made the width of every alley seven cubits, and they made the middle of each plan spacious and spacious for their horses and the graves of their dead. They clung to each other in homes, and did not do that except based on an opinion upon which they agreed or a text that is not permissible to contradict it).
However, there remains a question mark about how cities, neighborhoods, or plans can grow organically and in an orderly way without interference from the authorities, and within the framework of a governing law that is binding on all members of society, and has power over them that they know and apply on their own initiative, because it is a law drawn from the general rulings of Islamic jurisprudence. Religion and the values it entails, and the saturation of society with it, is the motive for the aforementioned. Thus arises what is known in the jurisprudence of architecture by right and what is known as possession of harm. The right: It is a material and moral property, material that is linked to the location of the establishment, and a moral property that results from the general values of society. An example of this is the right of passage, or the right of easement. As for the possession of the damage, it means that the one who preceded the building possesses many advantages that his neighbor who comes after him must respect and take into account when building his dwelling, and thus the previous house is formulated from the architectural point of view as a result of his possession of the damage, and this rule is based on a hadeeth Sharif is (no harm or harm). Based on the foregoing, we can develop a vision of how the city or plan will be formed through successive construction processes and according to the rules of architecture jurisprudence.
Therefore, the second, more objective tendency arose, which believes that the Islamic city is not just a chaotic gathering of neighborhoods and dwellings, but rather an organization of the urban field that takes into account the real desires and needs of the population, in complete harmony with a coherent social composition. On the contrary, it is a pattern of organization that differs from the engineering organization, which has its own aesthetics. The question now arises: Were the Islamic cities not planned by the authority? Answer this question you need
To explain the nature of the city and the way to deal with it. The ancient cities that the Muslims entered as conquerors left them as they were and created in them what Islam needs in terms of buildings, such as mosques. Their dealing with their old buildings came in accordance with the provisions of the Sharia, which divided the buildings into obligatory buildings: such as building worship such as mosques in which prayers are held. And building forts, walls, and ties to defend the Muslim homes • Mandatory construction is like building minarets, in which the call to prayer is offered in order for people to hasten to perform the prayer, and building markets, where people need goods, and so that they do not bother to search for them. And it is easy for people to buy from them. • Permissible construction: such as building houses that are built with the aim of exploitation. It is well known that Sharia came to preserve the five purposes, religion, life, money, honor, and offspring. The role is for people to protect themselves, their money and their honour, and to establish families in it so that the human race remains committed to its religion and establishes its society. • Prohibited construction: such as building houses for evil, such as pubs, houses of prostitution and gambling, building on cemeteries and building on the land of others, and this type of building is what the Muslims removed in the ancient cities. As for the new cities, an example of which is Fustat, we see in them a general plan determined by the authority, which stops at the boundaries of the plan, the neighborhood, or the neighborhood, but it contains roads that suffice the Muslims’ needs according to the circumstances of the era of planning and the means of transportation that were used at the time. So he remembers
(And the Companions of Basra insisted on the era of Omar, and they made it plans for the tribes of its people, so they made the width of its greatest street, which is its pedestrian area, sixty cubits, and they made the width of all other streets twenty cubits, and they made the width of every alley seven cubits, and they made the middle of each plan spacious and spacious for their horses and the graves of their dead. They clung to each other in homes, and did not do that except based on an opinion upon which they agreed or a text that is not permissible to contradict it).
However, there remains a question mark about how cities, neighborhoods, or plans can grow organically and in an orderly way without interference from the authorities, and within the framework of a governing law that is binding on all members of society, and has power over them that they know and apply on their own initiative, because it is a law drawn from the general rulings of Islamic jurisprudence. Religion and the values it entails, and the saturation of society with it, is the motive for the aforementioned. Thus arises what is known in the jurisprudence of architecture by right and what is known as possession of harm. The right: It is a material and moral property, material that is linked to the location of the establishment, and a moral property that results from the general values of society. An example of this is the right of passage, or the right of easement. As for the possession of the damage, it means that the one who preceded the building possesses many advantages that his neighbor who comes after him must respect and take into account when building his dwelling, and thus the previous house is formulated from the architectural point of view as a result of his possession of the damage, and this rule is based on a hadeeth Sharif is (no harm or harm). Based on the foregoing, we can develop a vision of how the city or plan will be formed through successive construction processes and according to the rules of architecture jurisprudence.