Galaxy stone, Heavenly manifestation, and Base of divine power

(Civilizations before Islam in the lands of Arabia)

(The consequences of pre-Islamic urban life on post-Islamic civilization)

In the Arabian Peninsula, the birthplace of Islam, the Arabs lived in two distinct ways: as nomadic desert dwellers engaged in constant warfare, and as urban dwellers involved in agriculture and commerce. Its urban territory, Hijaz, included Yathrib (Madinah), Mecca, and Taif. The city of Mecca, the pilgrimage site of the Kaaba and the central city (Umm al-Qura) of the Islamic world, was home to ancient tribes such as the Ad tribe. In the centuries before Islam, during the fifth and sixth centuries AD, the city thrived as a place of pilgrimage and a center of commerce. The civilization of Yemen has prospered in its land since 2000 BC and had commercial relations with the civilizations of Abyssinia, Byzantium, and the land of Sheba. Yemeni civilization collapsed once in 120 BC due to the destruction of the Marib Dam. Western historians have often overlooked these civilizations.

Mecca

Before the spread of Islam, Mecca served as a bustling commercial city along the trade routes connecting Abyssinia, Yemen, Syria, Iran, and Babylon. It was governed by a commercial republic model similar to that of Palmyra. Ptolemy, in 167 ADS, noted Mecca's significance as a center for commerce. The establishment of "Darolnodvah," serving as the city administration's center of governance and also known as the Quraysh Senate, was a notable development for the nomadic people of the time. Before the establishment of the Caliphate, the physical structure of the city had several passages that opened into a central square. In the middle of the square, the Kaaba and the well of Zamzam were prominent structures. The hollow in the middle of the city brought floods from the mountains on both sides into the city. During the era of the Rashidun caliphs, Roman engineers built a dam to prevent floods, and the Umayyads attempted to dig water wells in it. The city was organized based on neighborhoods and families. With the emergence of Islam, Mecca retained its position as the foremost commercial center and became the Qiblah for prayer. When the Prophet emigrated to Medina, the significance of Medina increased in comparison to Mecca. Although the Prophet and the Rashidun caliphs established Mecca as the center of their rule, it was considered a secondary city in comparison to Medina. The Umayyad dynasty constructed magnificent buildings in Mecca during their rule.

Kaaba

The central symbol of the city of Mecca is the Kaaba, which has been a place of religious significance since ancient times. The Kaaba is a square-shaped building, with each corner facing one of the four geographical directions, symbolizing stability and harmony and the four corners of heaven. It is very stable against wind pressure, similar to the Egyptian pyramids. This structure is the focal point of the Hajj pilgrimage. "Black Stone" is a celestial stone on the wall of the Kaaba, symbolizing heaven and divine power. From the perspective of divine art, the Kaaba has become a pure and focal place. It has a spacious area for performing the highest Islamic prayer. Its centrality significantly influences the surrounding architecture and urban spaces.

Sana'a

Sana'a, the capital of Yemen, is a significant and well-preserved traditional Islamic city. Research on Yemen began in 1763 AD and continued through the 19th century, leading to the study of the ancient civilization of Saba. The spatial structure of the land was based on the connection between several cities, while its social structure was primarily ethnic and agricultural. Sana'a held a crucial position as a territorial market. The city's physical structure still resembles the Middle Ages, with the oldest part characterized by a castle-like, compact texture. The oldest symbol of the city that still stands is the grand mosque, built on the Prophet's mosque in the 7th century. The Great Mosque of Sana'a features an Arabic design and has undergone many physical changes. Today, it stands as an impressive landmark on the city skyline. Additionally, small mosques were special features within the neighborhoods. The city's big bazaar, known as the "souk," was located in the middle of the city. Each profession had its designated area, which has remained unchanged for centuries. Today, the market still exists within the castle-like city, and the city was divided into neighborhoods based on this arrangement.

The houses in Sana'a range from 5 to 9 floors (20-50 meters) built next to narrow alleys. Despite the spatial compression, there was an open area behind the houses with views of fields and orchards, allowing light and air to enter. The lower floors are made of stone, the upper floors of bricks, and the walls are resistant to cold and heat. Samsaras were highly significant and unique structures in the city of Sana'a, constructed from stone and brick with multiple floors. The ground floor housed barns and hay barns, while the floors above were used for storing goods and as guest houses. Some samsaras date back to the 7th century AD, with the "Majh" samsara being one of the notable historical examples in Sana'a city. The public baths in Sana'a were based on those at the end of the Roman Empire. Separate baths were provided for men and women, with two-thirds of the hot water tank underground to maintain heat.

Looking at the writings:

• World of Islam. Festival 1976- Sana’a
• AKP- symposium. 1988. R. Lewcock

Jerusalem, Al-Aqsa Mosque, Dome of the Rock

The Holy City, known as the Quds City, symbolized the center of the earth, separating the East and the West and playing a significant role in geography and culture. Controlled by various civilizations for centuries, it shared similarities with the Roman Timgads in its structure. The city boasted a striking physical and spiritual landscape and, before 1948, had a uniform and valuable native architecture. The city's division and layout had roots in Roman soldiers' camps and comprised distinct areas of value, including a castle-like expanse on the hill and the platform of the Aqsa Mosque and the "Rock" tomb. The original fortress wall, now standing, was constructed in 16 AD and showcases remarkable military architectural prowess, seamlessly integrated with the natural elevation of the land. The Aqsa Mosque, named for its distant location from Mecca, evolved into a significant Muslim Mosque over time. According to tradition, a unique structure built by the Prophet Suleiman at its current site was destroyed and rebuilt multiple times. In the 17th year of Hijri, Muslims constructed a mosque at the location, and the platform on which the mosque and the Rock Tomb are situated measures 300 x 500 meters.

Looking at the writings:

-??Arthur Kutcher- Jerusalem

References

Derivatives from precious works of Stern, Jensen, Durant, Marzban

1-?? Abu Lughod, Janet. 1973."The Islamic city, historical myth, Islamic essence, and contemporary relevance". Ed. H. Amirahmadi, S. S. Elshakhs. Urban development in the Muslim world, Center for Urban Policy Research. New Brunswick, New Jersey.

2-Ardalan, N. and Bakhtiar, L.1973. The sense of unity. Chicago Press.

3- Hakim.B.S.1986. Arabic-Islamic cities: building and planning principles. London. K.P.

4-Hanna, N. 1984. Construction work in Ottoman Cairo 1517-1798

5- Neo, Samuel V.1973. "The walled city of Delhi, retrospect, and prospect”. “Ed.H. Amirahmadi.

?6- S. S. Elshakhs. Urban development in the Muslim world, Center for Urban Policy Research. New Brunswick, New Jersey.

7- Saqqaq, A. Y. 1987. The Middle East city: ancient traditions confront a modern world. 2d. ed. New York Paragon house publisher.

Resources for more knowledge:

-? Ardalan and Bakhtiar. Sense of Unity. 1973

-? Ashihara, Y. The Aesthetic Townscape. 1983

-? Bacon, E. Design of Cities. 1965

-? Banerjee and Southworth. City Sense & City Design. 1991

-? Bentley and others. Responsive Environment. 1985

-? Cullen, G. Town Scape. 1977

-? Kennedy,? D. and Kennedy, M. The Inner City. 1977

-? Krier. Urban Space. 1979

-? Lozano, E. The Community Design. 1990

-? Lynch K, Good City Form. 1981

-? Morris, A. History of Urban Form. 1974

-? Moughtin, M. Urban Design. 1992

-? Moughtin, OC. Tiesdell. Urban Design. 1995

-? Or, F. Scale in Architecture. 1985

-? Smith, P. The Syntax of Cities. 1977

-? Spreiergen. Urban Design. 1965

-? Shirvani, H. The Urban Design Process. 1986

-? Transik, R. Finding Lost Space. 1986

-? Zuker, P. Town and Square. 1959

-? Honderich, Ted. The Oxford Companion to Philosophy. 1995