Influence of Islamic Architecture on Residential Structures in the Hausa Community

The architectural traditions of Islamic cultures have been influenced by Islamic teachings historically. These teachings include values, such as discretion, modesty, and hospitality. These values work as guiding principles and impact the construction of Muslim houses, arrangement of spaces, and interaction of people with one another. However, the current political and social shifts, together with the ideas departing from Islamic cultural values are rather upsetting for Muslims. Resultantly, some of the architectural styles have emerged that go against the ideals and principles, upheld by Islamic beliefs. The current study, in connection with the influence of Islamic cultural values, attempted to examine the shape, traits, and components of housing, thoroughly. Moreover, it also focused on the interactions between these elements in different Islamic towns with different environmental conditions as well. Two case studies were conducted in the Kano metropolitan region by employing a qualitative methodology. This methodology comprised document analysis and direct observation presented within the context of interpretivist research paradigm. The findings showed that religious beliefs form the basis of regional design, with Islamic civilizations' architectural works deriving their inspiration directly from the Islamic principles. The academics underlined the significance to understand Islamic beliefs and values while taking into account the evolving conditions surrounding the contemporary designs in light of the research findings. This knowledge is essential to properly articulate the local Islamic identity in a way that responds to the demands of contemporary society.


Introduction
The architectural design within the realm of Islamic architecture exhibits a consistent adherence to Islamic principles across different times and regions, yet it is manifested in varying forms. 1 Islamic architecture takes into account the environmental considerations and develops a distinct architectural philosophy for different types of structures. 2 In this examination, architecture was viewed through the prism of Islamic ideals rather than solely studying the Islamic architecture in isolation. 3stablishing the Islamic principles and designing the guidelines that respect these goals while taking into account contemporary demands was the major aim. 4 The Islamic laws, beliefs, and traditions impacted the Hausa society's-built environment, significantly.Islamic architectural design aims to establish a harmonic balance between family privacy and social togetherness by carefully planning the transitions between private and public spaces. 5lamic houses are specifically designed to meet the varied demands of the families, taking into account certain factors, for instance, lifestyle, comfort, culture, geography, economics, building materials, and other pertinent considerations. 6The needs, social standing, and personalities of the household members have a significant impact on its design. 7Buildings should be constructed in such a way that supports and improves their intended uses.In Islamic architecture, the usefulness and practicality are provided more weight than aesthetics. 8The Holy Qur'ān 9 describes an ideal Muslim family as one that practises hospitality, kindness, and the provision of basic requirements, for instance, food and clothing.It also mentions the practise to share meals as one of these characteristics. 10Throughout the day and night, when people enter and leave their residences, one can hear the exchange of peaceful greetings, known as Salaam. 11Islam continually encourages interpersonal relationships by developing strong connections, especially with family and neighbours, since these gestures help to nurture love, generosity, and compassion.According to the Holy Qur'ān, "And We have made between you affection and tenderness," therefore such connections are highly recommended. 12slam has developed moral guidelines that dictate how people should behave towards one another as well as their way of life and manners. 13As symbolic symbols of the sanctity and isolation, ingrained in the Islamic concept of a house, the shape, qualities, and interaction of these aspects within dwellings are all important. 14In order to comprehend the evolution of housing in a specific geographical area, it is essential to conduct research on the corresponding society. 15Due to their divergent change trajectories, different cultures cannot fulfil their urban needs in the same way. 16he traditional Middle-Eastern and African building practises lay a strong emphasis on religious principles, interpersonal relationships, and neighbourly interactions, with particular attention to respect the neighbourly rights and follow religious precepts. 17

Effect of Islamic Concepts on Architecture in Islamic Societies
The peculiarity of Islamic architectural forms and the consistency of the underlying concepts serve as evidence that Islamic architectural practises are deeply based on Islamic conceptions. 18The Islamic faith is the earliest and primary of these conceptions, acting as a trustworthy and enduring source of cultural concepts and architectural ideals. 19The architectural traditions of Islamic countries are influenced by this concept. 20The second factor is the current context, which includes many characteristics of culture, climate, society, politics, and economy. 21Resultantly, the architectural styles used in Islamic nations vary according to regional settings and their adherence to the Islamic faith. 22

Islamic Architecture as Cultural Unity
Architectural changes are a reflection of intellectual and cultural advancements due to major influence that cultural changes have on architectural and aesthetic trends. 23Architecture, at its core, is a cultural artefact that serves as a manifestation of a community's prevailing culture and social ideals. 24Numerous architectural designs have been shaped by the prevailing zeitgeist, often without explicitly referencing a specific cultural identity. 25This is due, in part, to the waning influence of local designs brought about by the pervasive impact of Western cultural influences. 26

Social Variables and the Transformation of Architectural Concepts
The progress in politics, society, and technology has enabled the European nations to exert a greater control on the developing countries, leading to an imbalanced relationship between these nations and their development, as well as the prevalence of Eurocentric architectural principles. 27estern architectural schools, seeking to establish a basis for building designs, embraced concepts that reflected the materialistic values of the Industrial Revolution. 28At the same time, there was a tendency to simplify the architectural shapes and components. 29This trend was furthered by the Industrial Revolution, which brought about new building materials that needed effective production and mechanised manufacturing techniques. 30

Shifts in Islamic Concepts
Prior to the influence of economic and technological advancements that transformed the social and civic life, Islamic countries were predominantly shaped by religious concepts and beliefs. 31The Islamic architectural styles reflected Islamic society's ideals and goals. 32The advent of renaissance and the development of new building materials, however, presented problems that could not be solved by using conventional knowledge merely. 33In response, local Muslim architecture started embracing practical aesthetic concepts and ideas from various disciplines, such as science and art. 34onsequently, it started incorporating the elements of Western architectural vocabulary.Architecture, as a profession, transcends the international boundaries and operates on a global scale35

Characteristics of Muslim Residences
An Islamic residence encompasses several vital elements including the principle of women seclusion and privacy 5 .The term "Sakinah," which translates to "calm and sacred," holds significant value in Islamic architecture and should be integrated while designing the houses to enhance the occupants' sense of security and comfort. 36Moreover, the design should prioritize qualities, such as orderliness, simplicity, cleanliness, modesty, and pleasant odours. 37Consequently, Islamic residential architecture should incorporate the principles of universal design, ensuring inclusivity and accessibility for all individuals. 38Specifically, the Islamic architectural principles emphasize the value of seclusion for Muslim residents. 39The arrangement and configuration of the house's interior layout, including the positioning of doors, play a crucial role in determining the level of privacy afforded. 40Islam significantly emphasizes to safeguard human privacy, particularly when it comes to preserving the modesty and integrity of women's "auras" (private parts)."If ye find no one in the house and enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves, and God knows well all that ye do." 41o key components are considered important when it comes to privacy, that is, visual and acoustical privacy. 42Visual privacy entails considerations regarding the design of openings in the house, such as doors and windows, their height, and the degree of shielding they provide to maintain the privacy of female occupants. 43The site and floor plan are two key components that fall within this category. 44On the other hand, acoustic privacy is a crucial aspect of a home that should be taken into account in order to prevent the transmission of sound from one dwelling to the outside environment, as well as from private spaces to public areas. 45Maintaining acoustic privacy helps to ensure a peaceful and secluded atmosphere within the home. 46

Islamic Perception of House Design
Islamic teachings, encompassing the Holy Qur'ān, Sunnah, and Sharī'ah, emphasize a strategic approach to all aspects of life. 47Muslims use the Holy Qur'ān and the example of the Prophet Muhammad (SAW) in their organisations and management of their activities in a variety of sectors including social, economic, and personal spheres. 48This cultural emphasis encourages the comprehensive planning and design of houses from every perspective. 49As the most prominent typology, Islamic architecture has evolved as a holistic code for the design and construction of various buildings. 50It facilitates the daily practice of religion and supports the notion that the layout of a home should cater to the needs and desires of its inhabitants. 51In fact, Ibn Qutayba, a renowned Muslim philosopher from the ninth century, likened the suitability of a home to the perfect fit of a shirt for its wearer, highlighting the importance of a home being tailored to its residents 5 .This provides concrete evidence of the significance placed on a home's suitability for its occupants. 52In Islamic architecture, forms and functions serve as the basis for both aesthetic and practical considerations 3 .Islam places a high priority on privacy.House encourages gender-based spatial organisation 36 .

Inward Looking
The direction of residential spaces is inward-looking 53 .

Minimal Design of Façade
To convey modesty, the façade uses a straightforward strategy and the bare minimum of design elements 23 .

Placement of Toilet
Given that it is forbidden to face the Qibla while using the toilet, the positioning of the toilet in a home is a sensitive matter 5 .

Housing Practices in Different Ethnicities
Individuals grouped along family lines are born, nurtured, and schooled in houses, which serve as microcosms of their respective cultures and civilizations. 54Muslims from different ethnic groups in Nigeria have developed their own residential architecture in recent years. 55With the help of Islamic teachings, local climatic factors, and a variety of construction methods, a typology of traditional homes in their homelands has been constructed. 56The three main ethnic groups' home designs with a focus on the Hausa people have been discussed below: 57 55 Temi Champika Liyanage Oni-Jimoh, Oyebanji Akanbi, and Gerges Michael, "Urbanization and Meeting the Need for Affordable Housing in Nigeria," Housing, Amjad Almusaed and Asaad Almssad, Intech Open 7, no. 3 (November 28, 2018):73-91, http://dx.doi.org/10.5772/intechopen.78576. 56Nafi, "Islamic Architecture," (2023). 57Omer, "Towards Understanding Islamic Architecture," 483-510. 58Gali Kabir Umar, Abdu Yusuf Danjuma, Ahmed Abubakar, and Muhammad.Usman Abdullahi."The Practice of Hausa Traditional Architecture: Towards Conservation and Restoration of Spatial Morphology and Techniques," Scientific African, (September 2019), https://doi.org/10.1016/j.sciaf.2019.e00142.

Western (Yoruba Community)
The traditional buildings of Yoruba and Benin civilizations define the architectural forms common in Western Nigeria. 59The use of building materials, courtyards, and impluvia are some examples of commonalities between the Yoruba and Benin dwelling styles. 60Notably, the architecture of homes in this area frequently has a rectilinear shape, with a courtyard for each family. 61Two sorts of Yoruba traditional compounds were essentially discovered.The first form consists of compounds built around a central hall or corridor that house several polygamous families connected by senior male members through agnatic relationships.Based on a group of adult males whose shared agnatic lineage shapes their internal organisation and moral unity, each compound has a tendency to display a similar basic form and structure. 62

Eastern (Igbo Community)
There are a number of distinctive architectural features in Nigeria's Eastern region, which is primarily inhabited by the Igbo tribe. 63These include the presence of verandas in front of every residence, rectangular homes that frequently have no windows, and the frequent usage of forked posts to support roofs.The common Igbo architectural characteristics were also noted by, 64 featuring enormous compound gates, gathering places, shrines, and two-to-three-story semi-defensive Obuna Enu structures.Typically, a fence surrounds each compound, with only one access and exit.Igbo buildings' roofs are expertly made with palm ribs and grasses that are also ornamental in and of themselves. 65The impluvia, a central open area in the complexes that gathers rainwater, is surrounded by several rooms, storage spaces, and a kitchen. 66While, the children's quarters are typically clustered together, it is normal for the men's portions to be divided from the women's and children's sections. 67Mud, hardwood lumber, palm fronds, midribs, bush twines, and pawpaw trunks are traditional building materials used in Igbo architecture.These materials are utilised to build drainage systems for the impluvium. 68

Layout Plan of Hausa Traditional Community
A well-designed floor plan plays a crucial role in preserving the privacy within a person's home and careful consideration is given to the arrangement of public and private rooms. 69Muslim homes typically have a public area where guests and visitors are welcomed.However, precautions should be taken to protect the privacy of the residents. 70One effective way to achieve this is by establishing indirect sight paths between the guest area and the family space. 71Areas, such as living room and kitchen, where women are often present, also require special attention to maintain privacy. 72The layout of a typical Hausa residence is quite similar to the "Sudanese" architectural design, common in the West African savannah regions, especially the Niger and Chad river basin. 73The homes in Hausa culture are distinguished by courtyard designs, surrounded by several rooms, allowing the families to grow including wives and children. 74The concept of planning also includes designated spaces outside for various activities. 75Islamic design principles emphasize the importance to provide women with solitude and seclusion.Resultantly, Hausa compounds are separated into two parts namely the front part, known as the "Zaure," which belongs to the owner of home and the back part which is beyond the "Zaure," used by women and is built around a courtyard. 76According to Islamic rules, this division ensures that women in purdah are kept apart from the exterior male reception area. 77 order to express ideas of authority, religion, and visual arts, royals and wealthiest urban residents constructed vast complexes with towering structures and artistically decorated façades as part of the Hausa society's larger cultural goal.The ostentatiousness of each compound functioned as an instantly recognizable barometer for its owners' social rank.Their compounds featured many structures, housing dozens of their extended families as well as staff and craftsmen.They made extensive use of a variety of architectural elements, such as vaulting, double-story construction, enormous domes, and open interiors and entrances.The Hausa masons and architects used locally accessible building materials, mainly palm wood and rammed earth, to construct the most impressive architectural marvels recorded in the medium.They constructed buildings that were suitable for the region's alternating humid and dry environment and fulfilled both functional and monumental functions.While preserving a fairly distinctive style, the Hausa masons benefited from the greater range of architectural designs and building techniques employed throughout cosmopolitan West Africa.Indeed, the "Zaure" in Hausa architecture holds significant social and religious importance within the structure.According to, 78 it performs a variety of functions and acts as a symbol of the socio-religious group, demonstrating the degree of acceptance within the neighbourhood.Only recognised and honourable men are permitted to cross this threshold, highlighting the value of hierarchy and respect. 79"Zaure" serves a number of purposes, such as creating a welcoming environment, assuring safety and protection, maintaining privacy, following moral principles, reflecting ethnic beliefs, acting as a decorative feature, and serving as an administrative space.It provides room for children's activities, enables the celebration of social events, for instance, marriages and naming ceremonies and acts as a venue for bigger meetings. 80Due to its open layout, it encourages neighbourhood social interactions and the forging of ties between neighbours.

Segregation Between Public and Private Spaces in Hausa Community
The inner core, centre core, and outer core's conceptual divisions of a typical Hausa home's layout represent the household's hierarchical structure and spatial segregation. 81The ward, guest/servant area, and a backyard for activities like animal rearing and waste disposal all fall under women's area, which is in the centre of the building. 82In Hausa architecture, the centre core, which mainly consists of a courtyard, fulfils a number of functions. 83It acts as a hub for activity in the area, provides natural lighting and air, and is used for both household and social events. 84It is where families carry out their daily home duties and engage in social or ceremonial activities. 85The courtyard also provides a safe and peaceful environment for children to play and crawl without any disturbance.Additionally, it serves as a communal space where family members can gather, converse, share meals, and even sleep during hot and humid nights or seasons. 86These design principles and significance of the courtyard as a central space in Hausa dwellings reflect the cultural and practical considerations of the community, fostering social interaction, comfort, and harmony within the household. 87In fact, Hausa culture's belief in "Purdah," or women's exclusion, profoundly impacts the architecture of their homes and is also mirrored in the architectural arrangement as well. 88The concept of accessible and non-accessible spaces, referred to as Haremlik (women's quarters) and Selemlik (public area), creates a distinction between internal and external spaces within the compound. 89This segregation aligns with the Islamic architectural principles that emphasize privacy and modesty. 90In Hausa architecture, the courtyard system is still widely used as a place for social and household activity. 91Additionally, the kitchen and dining areas are crucial, with the kitchen sometimes separated from the living spaces inside the property. 92This division aids to maintain cleanliness and reduces the entrance of cooking odours. 93Depending on the precise configuration, dining areas might be found either privately within each household or collectively in a parlour or open space. 94Restrooms are often located away from the main living spaces or at the end of the complex due to hygienic and privacy concerns. 95This placement ensures that they are separated from more communal spaces by providing a sense of privacy and convenience for the inhabitants.

Engravings
 Since ancient times, detailed designs have been carved into wall surfaces by using the process of engraving which includes carving grooves into the surfaces.
 The three types of decorative features used in Hausa traditional architecture include surface designs, calligraphy, and ornamental motifs.

Arches
 The use of arches in Hausa architecture is distinctive, particularly the construction of domed rooms by using intersecting arches that extend from the building's walls.
 For the construction of these arches, palm wood is used, which is inserted into the walls and gradually angled until it becomes horizontal at the highest point of the arch.

Pinnacles (Zankwaye)
 The pinnacles, or Zankwaye, are yet another essential component of Hausa architecture.
 Zankwaye, which originally resembles a bull's horns in their reinforced vertical projections surrounding the parapet wall of the roof, serves as a convenient route for contractors to access the roof while it was being built or repaired. The roof eaves (Indororo), which protrude from the palm-wood framework inside the roof, are another highlight.
 These extended and protruding roof eaves and downspouts are used to drain rainwater off the roof and stop it from soaking into the structure or weighting it down.

Dome
 Hausa master masons created a range of structurally sound arch configurations to maximise the free-span of rectilinear buildings, despite the structural restrictions of the building materials.Domes are a significant element of Hausa architecture.
 The Hausa vault and dome are based on a fundamentally different structural idea than the stone domes of North Africa that were inspired by the Romans.

The windows (taga)
 The Hausa homes were typically modest in size (nearly slit-like) and high on the outside walls of the residential complex.
 This was perfect for the humid climate since it had mostly wooden shutters that let light in and allowed for a controlled air flow.

Doorway
 In Hausa structures, outer doorways were frequently covered with curtains, while inside doorways were closed by wooden or iron doors (kofa) that rotated a pivot.
 In the design of the entryway, lintels, beams, brackets, and corbels were frequently used.

Methods
The current study utilized a qualitative approach, specifically document analysis and direct observation.The study followed interpretivist research paradigm, which focuses to understand the subjective meanings and interpretations of individuals.The purpose of the study was to determine how Islamic principles are applied to architecture in Nigeria's three major ethnic groups namely the Northern, Western, and Eastern areas.Moreover, the study also emphasized to investigate how these Islamic principles were historically put into effect while examining the characteristics of privacy in residential Hausa architecture, simultaneously.It also aimed to pinpoint the Islamic privacy principles and their representation in Hausa's domestic architecture through the analysis of pertinent documents and first-hand observation of architectural specimens.

Findings
This section discusses the findings gathered from traditional Hausa housing plan.Islam has historically emphasized the rights of families residing in Islamic communities, particularly in conventional housing.The designs of Islamic dwellings' entrances, which are frequently twisted or followed by an inner space to obstruct the view from the outside, reflects the custom that forbids direct visualization of the house.Family members have access to internal spaces, however, the guests are not allowed there to prevent them from entering into the main house.It can be seen from samples A and B that the inner complex is primarily designed for women, while the outside area is created for men of the household, with a separate section for the Turaka, that is, the head of the household.Additionally, as shown in Fig. 5, the Zaure is primarily designed in traditional houses as the visitors' waiting space.Typically, the kitchen is one-sided, as seen in Fig. 5 and is not joined to the sleeping space.Specific steps are followed in Islam to protect the family rights.While, the external apertures are tiny and elevated to promote privacy, the openings overlooking the interior courtyard are huge.The family room is a private space that may only be visited at certain times and cannot be entered without authorization."Whoever believes in God and the day of judgement, does not harm his neighbors," the Prophet (SAW) remarked.Following measures were taken to preserve the neighbors' rights.These measures proved to be effective: orienting the rooms toward courtyards as seen from samples A and B, which lowers the exterior openings, blocks the surrounding views, and provides privacy.The transformation of architectural features and planning principles within small neighborhood units, evolving from organic and spontaneous forms to geometric and grid-like layouts, significantly influences the dynamics of private and public spaces.This transition has implications not only for security and privacy, however, also for individuals' sense of identity and humanity.The shift from an introverted neighborhood concept, where buildings were socially, culturally, economically, and politically integrated and isolated complexes, to an extroverted one has reshaped the spatial dynamics.This shift has led to a transition from internal to external orientations, resulting in open and accessible entrances, as well as direct external views into interior communal spaces.Unfortunately, this shift has led to the removal of transitional areas that play a vital role in residents' daily lives, impacting the social, cultural, and structural aspects of new residential developments.These changes often disregard the Islamic values and cultural requirements of specific communities, such as Hausa, leading to design schemes that lack important cultural and social considerations.

Conclusion
Privacy is inevitably a key component in Islamic housing architecture and is deeply ingrained in Islamic cultural traditions.These cultures value privacy as a virtue, which is cleverly expressed through architectural choices including room layout, door placement, and fence design.Design is further influenced by gender segregation, resulting in separate spaces for men and women that promote modesty and privacy.It is crucial to distinguish between public and private spheres, designating visitor-friendly areas while reserving private spaces like bedrooms and prayer rooms for retreat.The seamless integration of a designated bathing space ensures modesty during hygiene procedures.The Islamic decoration, which includes calligraphy, geometry, and nature-inspired designs, not only reinforces the aesthetic appeal, however, also serves to represent spiritual ideas.Islamic design values, which encourage moderation, cleanliness, and simplicity of maintenance, are emphasised by responsible expenditure and good hygiene.The contemporary problem to balance religious beliefs with contemporary demands requires architects to integrate cultural and religious values with changing needs, harmonising local character with contemporary essence in housing designs.

Recommendations
The current study attempted to investigate the interaction of Islamic ideas with traditional and contemporary approaches.It also emphasized to divert the attention from interpreting the Islamic goals within a more complex social framework and from spatial necessities as the main impetus as well.This necessitates a thorough investigation, research, and assessment of neighbourhood units while taking socio-cultural factors into account.The neighbourhood depends on shared values among decision-makers and active participation from local customers.It is envisioned as a sanctuary defined by isolation, safety, community, and shared identity.By encouraging the communities, sensitive to privacy issues, architectural standards, and residential socio-spatial requirements, living situations can be improved.This method emerges as a crucial tactic for effective planning and Islamic compliant housing design.

Figure 1 .
Figure 1.Map of Nigeria Showing the Three Ethnic Groups. 58

Figure 3 .
Figure 3. Sample A of Traditional Building Plan Figure 4. Sample B

Table 1 .
Design Features of Islamic Housing 1. EntranceEntryway is dipped to make it easier for visitors to enter the house privately 1 .2. Gender based Spatial organizationPrivate Public Semi-private

Table 2 .
Traditional Hausa Elements