ROMANCAP, JAMEL K. - Study On How Traditional Islamic Teaching Influence Muslim Housing Design in Barangay Roxas 31-D, Davao City

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Title: Study on How Traditional Islamic teaching influence Muslim housing design
in Barangay Roxas 31-D, Davao City
TABLES OF CONTENTS
CHAPTER I. INTRODUCTION
1.1 Context 3
1.2 Statement of the Problem 5
1.3 Theoretical/Conceptual Framework 6
1.4 Goals and Objectives 8
1.5 Scope and Limitation 8
1.6 Hypothesis/es 9
1.7 Significance of the Study 9
1.8 Acronyms and Abbreviations, Definition of Term and Concept 10
1.2 Review of Related Literature 11
CHAPTER II. METHODOLOGY
2.1 Research Design 26
2.2 Research Locale 26
2.3 Research Instrument 27
2.4 Data Collection 29
2.5 Ethical Consideration 62
2.6 Present Condition 63
CHAPTER III. INTERPRETATION AND ANALYSIS
3.1 Situational Analysis 79
3.2 The Site 81
CHAPTER IV. ARCHITECTURAL PROGRAMMING
4.1 Behavioral Analysis 98
4.2 Interrelationship Analysis 99

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4.3 Qualitative Analysis 101
4.4 Quantitative Analysis 102
CHAPTER V. SYNTHESIS
5.1 Design Philosophy 107
5.2 Design Objectives 108
5.3 Architectural Concept 108
5.4 Architectural Design Perimeters 110
CHAPTER VI. DESIGN TRANSLATION
6.1 Architectural Design Concept 111
6.2 Architectural Design Consideration 112
6.3 Architectural Development Transformation 112
6.4 Architectural Design Philosophy 113
6.5 Site Development Plan 114
6.6 Floor Plans 115
6.7 Elevations 117
6.8 Sections 119
6.9 Exterior 120
6.10 Interior 121
Bibliography 123
Appendices
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CHAPTER I. INTRODUCTION
1.1 Context
1.1.1 Background of the Study
A home provides shelter and protection to users from environmental circumstances
and provides indoor conditions that are healthy and comfortable. This involves the building
envelope's interior and exterior design or structures such as walls ground and ceiling. A home
reflects its users and the characteristics of each individual who lives in it. According to
Othman 2016 (Cited in Belk & Sobh, 1988;2009) home fulfills multiple main physical and
mental human requirements and is considered as an important aspect of natural culture or
lifestyle.
In many places, Houses have long lifespan and they can live for many hundreds of
years. A building throughout its lifespan may have many distinct inhabitants or owners, all of
whom may have different needs (Jiboye, 2014). A family home is a zone in which provides
safety, security, and Unity, a place where can raise a family, and influences their children’s,
or a sanctuary for sickness and recovery and to build memories as well as a way to build
future wealth. In short, it is a physical and mental sustenance providore (Othman, 2016,
cited in Hayward, 1977). It's a place or setting where people or owners often begin and end
their days and where they begin and end their life.
Dwelling in Islamic architecture, one of human's first requirements or needs is a
refuge. Today, House meets this human need. The shari'ah scholar Yusuf Al-Qaradawi
describes the home as the area where a person shields himself from the components of the
environment and where he finds rights and freedoms from the constraints and demands of
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culture. It is a place for the body to rest and for the mind to relax. This home concept or
feature is focused on numerous Quranic verses, such as, ‘It is Allah who made your
habitations homes of rest and quiet’ (Qur’an, Surah 16:80). A place where family
relationships are expressed and strengthened in Islam. In regard to the architectural design,
neither the Qur’an nor Sunnah provided detailed codes of house design and construction
(Asadi, 2009).
Muslims are a combination of cultures from more than 70 countries across the globe
(ABS, 2012). Most of them continue to practice their religious teachings and cultural
traditions while adapting to a non-Islamic way of life. Islamic faith and teachings have been
recognized as one of the main culture, which is related influences on Muslim homes. A
Muslim family generally seeks a home that represents a unit that follows the teachings of
Islam based on Al-Qur’an (the Word of Allah) and Al-Sunnah (the behavior & speech of
Prophet Mohammad –peace upon him)- a manifestation of respect for the sacred.
Traditional Muslim homes in some parts of the world such as the Middle East
highlight the importance of gender space for the safety, security and privacy of female
members of family. In contrast, traditional Muslim homes in other parts of the world, such as
in Malaysia and Indonesia, encourage the spirit of community, which is similar to the concept
of Ummah (community) described in the Islamic Sharia. The two differences are the result of
the different perceptions held by different cultures, with the particular social and cultural
conditions in different locations giving rise to different interpretations of the same Islamic
religious teachings.
Housing in other places presents Muslims with unfamiliar circumstances, given that
most homes are built to follow regional climatic conditions, modern architectural styles,
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building and local housing codes, and not traditional Islamic design principles. Islamic
teachings provide clear guidelines about the demarcation and use of private and social space
within the home domain in order to adhere to the principles of privacy, modesty and
hospitality (Hwaish, 2015; Mortada, 2011; Belk & Sobh, 2009). Typical traditional homes in
other countries where most Muslims come from such as the Middle East, cater for an
introverted lifestyle in line with their religious traditions. By contrast, Non-Muslim homes
tends to be designed for a sub-tropical or tropical climate, with verandas providing spaces for
outdoor living and an extroverted lifestyle. We, currently have little Understanding about the
experience of Muslims living in non-Muslim area or place with respect to their capacity to
adhere to religious teachings in their home or the extent that factors other than cultural
traditions modify the allocation and use of private and social spaces within their homes.
Research related to home and use of space by Muslims living in non-Muslim
countries is limited. Most of the current research on Muslims concentrates on issues
associated with post 9/11 discrimination (Nathie, Isakhan, Abdalla & Rane, 2011; Centre for
Muslim Minorities & Islam Policy Studies [CMMIPS], 2009), racism (Dunn, Burnley &
McDonald, 2004; Poynting &Noble, 2004), social exclusion (Yasmeen, 2010), Islamophobia
(Bouma, 2011; Poynting & Mason, 2008), sense of belonging (Myhr, 2005), social cohesion
(Keddie, 2014; Colic-Peisker, 2009), and most recently, terrorism (The Economist, 2014;
Crowley, 2013; Aly, 2007; Kabir, 2007) and even Islamysteria (Hardaker, 2014).
1.2 Statement of the Problem
Housing design focuses on creating an environment that promotes the needs of its
individuals (OIKODOMOS, 2011). In Islamic religious traditions, we currently have little
understanding where the houses of Muslims reflect the design and fulfill the use of personal
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and social areas and some areas are failed to fulfilled it. Islam is a religion that provides clear
guidance about all aspects of life and use of private and social spaces within it. According to
Othman 2016, there are three principles influences the Muslims houses that could understand
the specific needs of this group in their home from a design perspective. The research gap is
the knowledge about the ways of Muslims that practices their Islamic tradition and belief
within their homes, and in order to provide this kind of information, research is needed.
Every year, the Muslim population is increasing significantly and their demands with regard
to their home or living settings have the potential effects for architecture and interior design.
1.2.1 Problem Questions
1.2.1.1. What are the factors that influence Muslim housing design?
1.2.1.2. How does Islam faith affect the use of spaces in their homes?
1.2.1.3. What other influences that affects the Muslim families at home?
1.3 Theoretical/Conceptual Framework.
1.3.1 Theoretical Framework
ENVIRONTMENTAL ENVIRONMENTAL ENVIRONMENTAL

ORIENTATION/VIEWS BEHAVIORS/PROCESSES COGNITION
- Multiculturalism - Privacy - Perceptions
- Islamic Religion - Modesty - Adaptations
- Islamic - Hospitality - Lived Experience
Teaching/Belief/Laws
- Building codes and
standards
MUSLIM
HOMES
Figure 1: Theoretical Framework of the study

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The research focuses on the three environmental factors (Environmental Orientations and
Views, Environmental Behaviors and Processes, and Environmental Cognition's) and how
they affect Muslim homes. The Natural Environment - the fifth component in Altman’s and
Chemers’ (1984) conceptual model - will not be considered as a variable in this research,
since all of the study participants are being drawn from the same geographical area and thus,
climatic conditions area shared characteristic of the sample.
1.3.3 Conceptual Framework
Understanding of Muslim
belief/religion/lifestyle in
home or community
Analysis of factors,
Awareness, Education, influences, and PMH
Research principles
Muslim home Design
Figure 2: Conceptual Framework of the Study
This study will be focusing mostly on the Muslim ‘homes’ (Figure 2). The environmental
behaviors and processes that are of specific interest in this study are those pertaining to PMH
(Othman, 2016), which are directly linked to Islamic religion within the area of
Environmental Orientations and Views. The methodological approach used in this study
enables exploration into the relative influence of other factors in Muslim homes, such as
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Islamic culture and building codes on the design and use of spaces in their home, as well as
the dynamic relationship between broad-level orientations and views, and individual-level
factors like perceptions, lived experience, adaptations, and behaviors within the area.
1.4 Goals and Objectives
The main objective of this research is to explore and investigate the ways of Muslim
families live in their homes and to understand the influence of their Islamic religious faith
and different cultural backgrounds on their use of private and social space in their homes.
1.5 Scope and Limitation
The data collection will be conducting to the six (6) selected Muslim families in
Cotabato city which there are knowingly and clearly adhering the influence of Islamic
teaching in their homes and will represent the population or scope and limitation of the study
area. One of the families are known as the former Grand Mufti, refers to the highest official
of religious law in Sunni Muslim community. The research would be done through the
utilization of exploration of their homes, questionnaire and interview to the six Muslim
families as survey and reference. With this strategy the research will be able to know and
better understand the influence of their Islamic religious faith and different cultural
backgrounds on their use of private and social space in their homes. This research may
contribute in significant ways to the body of knowledge on the relationship between Islamic
cultural traditions and the home domain from a dual disciplinary perspective - social science
and architecture. This dual perspective has enabled the capturing of the lived experience of
Muslim families in their home in ways that social- or design-focused research alone could
not.
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1.6 Hypothesis/es
This research contributes an insight and understanding of the ways in which Muslim
families live and use the interior spaces of their homes to comply with their Islamic cultural
and religious teachings. Nevertheless, the findings of this study are only established from the
six (6) Muslim family homes and cannot be generalized to other Muslim homes around the
place. The most predominant design in Muslim homes is the privacy, modesty and hospitality
in their designed homes, based on Al-Qu’ran and Sunnah. Cost of living and affordability
might be another factors that affect their use of domestic spaces, furniture arrangements and
satisfaction levels of their current homes, through their lived experiences. In some places,
shared living situations make it difficult for Muslims to achieve privacy, perform religious
activities or entertain their guests than living in their homes in their countries. Subsequently,
Muslims are less satisfied and comfortable with the conditions of their current homes. A
better understanding on the public-private zones, hospitality spatial behaviors, the use of
spaces for religious activities and other requirements such as the use of handheld bidet spray
in toilets, will provide useful information for architects, designers and landlords in response
to spaces or rooms required.
1.7 Significance of the Study
This research would be beneficial to the students, future researchers and
firms/organizations because they will know the relationship between Islamic teachings and
home design and domestic behaviors within Muslim homes. By investigating the relationship
between Muslims’ religious beliefs and practices and their behaviors in their home, this
research has the potential to increase understanding within the society of the principles that
underpin Muslim practices and why they adhere to them. It is hoped that this, in turn, will
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make a contribution to the fostering of a climate of greater tolerance and less suspicion
towards Muslims. The findings from this study may also give Muslims some encouragement
in terms of the good relations that were found to exist between Muslim home
owners/occupants and non-Muslims in their neighborhoods. From a design perspective, this
research provides insight into Muslim families’ requirements in their homes, which will be
useful and beneficial for architects, builders and designers for their future commissions
involving Muslim clients.
1.8 Acronyms and Abbreviations, Definition of Terms and Concepts
1.8.1 Acronyms and Abbreviations
PMH - privacy, modesty and hospitality.
1.8.2 Definition of Terms
Awrah parts of the body that are not supposed to be exposed to others, but this is
not to be confused with the English meaning 'private parts', because a
woman's legs, for example, is an awrah.
Bid’ah refers to innovation or misguidance in religious matters or any changes in
religious practice, organization, or belief without proof from Qur’an and
Sunnah is religious innovation or misguidance. (Abu Bakr and Umar,
Uthman, Imam Al-Nawawi and Sheikh Ibn Othaymeen).
Fitna (or fitnah, "temptation, trial; sedition, civil strife") is an Arabic word with
extensive connotations of trial, affliction, or distress.
Grand Mufti refers to the highest official of religious law in Sunni Muslim community.
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Hadith refers to that which is attributed to Prophet Muhammad’s sayings, actions or
approvals, physical features and characteristics.
Haram forbidden or proscribed by Islamic law.
Sunnah the body of traditional Islamic law accepted by most orthodox Muslims as
based on the words and acts of Prophet Mohammad.
Sunni an Arabic word meaning "person who follows the traditions of Prophet
Muhammad".
Qibla ("Direction", also transliterated as Qiblah, Qibleh, Kiblah, Kıble or Kibla),
is the direction that should be faced when a Muslim prays during ṣalāh. It is
fixed as the direction of the Kaaba in the city of Mecca.
1.2 Review of Related Literature
1.2.1 Home and home environment
home is described as “the place where one lives permanently, especially as a member of
a family or household” (Oxford Dictionaries, 2015). However, definitions of home vary
according to the meanings ascribed to this term by different individuals in different contexts.
A home forms an important component of the built environment and provides its owners and
dwellers with a sense of place and neighborhood. It is often characterized as the physical
structure of a house, dwelling or residence where a person, family or household resides to
achieve the basic physical, social and psychological needs of human beings (Sixsmith J.,
1986).
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1.2.2 Contributions of a home: Social, Personal and Physical
The home environment provides its owners/dwellers with similar basic functions that are
important to both their social and personal needs, irrespective of the size and the number of
available rooms, the architectural style or the real estate value of a house. A home is the place
that provides its occupants privacy and refuge as well as a site for activities involving
members of their social networks (Hayward, 1975). An individual or a family constantly
seeks a good balance between socialization and privacy at home at different times. Too much
privacy can lead to social isolation, while too little can lead to undesirable feelings of being
‘crowded’ at home (Altman, 1975).
The private and social spaces that exist within a home act as a means to achieve personal
and social equilibrium. Zones of the house such as guest and living rooms are important
social spaces for ensuring continuity in relationships between home owners/dwellers and
members of their social network, such as friends, relatives and neighbors (Sixsmith, 1986).
Home residents are able to control their social activities and filter the types of guests that are
invited inside their domestic sphere. At the same time, the home environment allows these
guests to further understand the home owners’/dwellers’ private lives to a certain extent
through the design, arrangement and utilization of the dwelling’s interior spaces (non-verbal
identifications) (Sixsmith, 1986).
Spatial provision for private environments provides opportunities for self-expression
(relating to home improvement, creative pursuits or hobbies), lifestyle activities (relating to
domestic responsibilities, cooking or physical exercises), education (relating to home
environment, personal or familial education) and spiritual/religious activities (Sixsmith,
1986). These are among some of the major contributions of a home which promote
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happiness, satisfaction, sense of belonging, place attachment, permanency, stability and
familiar surroundings (Després, 1991; Smith, 1994; Sixsmith, 1986).
1.2.3 Factors influencing the design and use of spaces in a home
Altman and Chemers (1984) refer to the home as the medium that offers diversity that
reflects how different cultures relate home dwellers to their physical environments. One of
the major factors that demand greater attention (especially in countries of a multicultural
society) is the influence of different cultural customs and traditions on home design,
perceptions of home, domestic behaviors, and the utilization of domestic spaces. The
movement and migration of large numbers of humankind to other countries with vastly
different cultural backgrounds and religious affiliations to their own country of origin is now
considered to be normative. The setting up of home in foreign lands in ways that meet
individuals’ particular needs necessarily presents them with an array of opportunities and
challenges. Every time people migrate from one place to another, they carry along their
beliefs and traditions along with them, such as culture and religion.
1.2.4 Cultural contributions
Culture is construed as the collective programming of the mind (Center for Advanced
Research on Learning Acquisition [CARLA], 2015), also culture assists individuals in
adapting to surrounding environments (Young, P. 2014). Cultural traditions are among the
important factors that influence the characteristics, design and form of the home. It is
assumed that people will carry along their cultural traditions, perceptions and behaviors from
their places of origin while adapting to the new home environments in host countries. In
countries governed by strict religious laws, their national religion will become the dominant
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cultural influence over their way of life. In multicultural countries, members of society have
the option to maintain their own cultural traditions and religious practices or take on the
norms and values of the host country.
1.2.5 The influence of religion on home design
Religion potentially plays a significant role in human beings’ daily activities, whether
performed in the public area (including the nature of social communications or dress code) or
within the private area (such as shaping or directing home design, family relations and choice
of food) (Mazumdar & Mazumdar, 2004). Religious rituals and practices provide strong
symbolic interconnections between followers, the natural environment and the built
environment, which often lead to place attachment and place identity (Mazumdar &
Mazumdar, 2004). Such place attachment and place identity relating to these religious
influences can be seen in various sacred lands or places (at a macro-level), places of worship
and even in homes (at a micro-level) (Mazumdar & Mazumdar, 2004).
The home offers a safe and private environment for individuals or families to perform
their religious rituals or practices. Some of these influence the design of a home and how its
dwellers utilize their interior spaces in order to meet particular religious’ needs. These
influences in home design are sometimes reflected through the provision of dedicated spaces
for prayers or rituals, organization of home furniture, arrangements and displays of artifact,
paintings and decorations or the choice and use of the building materials applied to the home
(Heathcote, 2012). These allow the home owners or dwellers to express their beliefs or the
religions to which they belong (Akalin, Yildirim, Wilson, & Kilicoglu 2009; Mazumdar &
Mazumdar, 2004). Like other religions, Islam too has a framework and guidelines on home
and housing designs.

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1.2.5.1 The religion of Islam
Islam comes from an Arabic word root Salam which means peace. Islam means
submission or surrendering in Arabic, which implies total submission to Almighty God
(Allah) (Mortada, 2011). Islam teaches that Prophet Muhammad was a messenger of
Allah; but Muslims do not worship Prophet Muhammad or refer to him with any god-like
powers. An individual who practices Islam is called a Muslim and both words are
mentioned repeatedly in Al-Quran. Islam is considered as a religion with a constitutional
name from its inauguration (Hodge, 2005). Muhammad bin Abdullah was born in Mecca
in 570 A.D. His father, Abdullah passed away while his mother Amina, was heavily
pregnant with Muhammad. After losing his mother at the age of six, and his grandfather
Abdul Mutallib at the age of eight, Muhammad was looked after by his uncle Abu Talib
and worked hard to support the family. Known for his honesty and hard work,
Muhammad worked with a wealthy widowed businesswoman, Khadija, in the city of
Mecca and she proposed to him soon after (Saeed, 2003). Every year, at the same time,
Muhammad would meditate in a Cave of Hira on the Mountain of Jabal An Nur,
approximately three kilometers from Mecca (Ali et al., 2004; Saeed, 2003). On the 17th
of Ramadan (Muslim month) 610 A.D., the Angel Jibrael delivered the first of 6,340
verses of the Quran to Muhammad while meditating in Hira. It was the beginning of
Islam and Prophet Muhammad continued receiving messages from Allah through the
Angel Jibrael and spread these to the Arab world over the next 22 years until his death in
632 A.D. (Ali et al., 2004).
There was a serious debate on the issue of leadership after the death of Prophet
Muhammad, which divided the Muslims into two denominations of schools of beliefs;
the Sunnis and Shi’as. The Shi’as believed that the new leader should be elected from
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Prophet Muhammad’s family or from his descendants (Ahl-alBayt), while the Sunnis
believed that the person most capable should take the leadership. Abu Bakr, Prophet
Muhammad’s advisor and close friend, was elected as the new Caliph of Islam, based on
the Sunnis agreement (Nigosian, 2003). There are some differences in aspects of spiritual
life and Islamic laws and jurisprudence between the two Muslim groups (Nigosian,
2003). It is believed that the Sunnis make up to 85% of the world’s Muslim population
today, while most of the Shi’as’ population can be found mainly in Iran and Iraq, and
some in Syria, Lebanon, Bahrain and Yemen (Ali et al., 2004; Nigosian, 2003). During
Caliph Abu Bakr’s leadership, a third group of Muslim, a more mysticalascetic group
called Sufism was formed (Ali et al., 2004; Nigosian, 2003). The Sufis focus mainly on
the search for inner peace, spiritual aspects of Islam rather the politics and laws of Islam,
and believe in the deeper perceptions of remembering The Creator, Allah. One of the
famous Sufism practices called dhikr is the act of meditation by chanting the divine
names of Allah repetitively (Karamustafa, 2007). Another famous Sufism culture is the
customary dance called whirling, the dance simulating the planets orbiting the sun in our
solar system (Karamustafa, 2007).
As reported by Philippine Statistics Authority (PSA) on 2015, 76.15% of the people
of Cotabato City are adherent of Islam and mainly belong to Sunnis. (POPCEN 2015)
The followers of Islam are mainly Maguindanaoan, Iranun, Maranao, and Tausug people.
The remaining proportion belong to non - Islamic belief such as Christianity, Buddhism
and other sects.

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1.2.5.2 The pillars of Islam
The following discussion identifies the basic pillars or faiths in Islam, the
relationship between Islam as religion and culture (art and architecture), and how the
teachings of Islam are perceived, adapted and translated into the built environment, such
as in houses. The six ‘pillars of beliefs’ or iman are considered to be the core foundation
of Islam (Mutahhari, 2006). In addition to the six pillars of iman (Table 2.1), every
Muslim is required to perform five pillars of Islam’ (Saeed, 2003) as in Table 2.2. A
strong family structure and home is a key component of both sets of pillars (six ‘pillars
of iman and five pillars of Islam’).
TABLE 1: SIX PILLARS OF BELIEFS OR IMAN
No Pillar of Iman Description

1
Belief in one God Allah alone
Allah
2
Belief in angels Special beings to deliver messages to prophets and guide
3 messengers of Allah (approximately 124,000 prophets in
Belief in prophets
total) (Muṭahhari, 2006, p. vi) but mainly 25 prophets
mentioned in Quran:
1) Adam; 2) Idris (Enoch); 3) Nuh (Noah); 4) Hud
(Heber); 5) Salih (Methusaleh); 6) Lut (Lot); 7) Ibrahim
(Abraham); 8) Ismail (Ishmael); 9) Ishaq (Isaac); 10)
Yaqub (Jacob); 11) Yusuf (Joseph); 12) Shu’aib (Jethro);
13) Ayyub (Job); 14) Zulkifli (Ezekiel); 15) Musa
(Moses); 16) Harun (Aaron); 17) Dawud (David); 18)

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Sulayman (Solomon); 19) Ilias (Elias); 20) Alyasa
(Elisha); 21) Yunus (Jonah); 22) Zakariya(Zachariah); 23)
Yahya (John the Baptist); 24) Isa (Jesus); 25) Muhammad

4 Belief in Books of Books of Allah:
Allah
1) Tawrah (Torah) of Musa (Moses); 2) Suhuf (Scrolls) of
Musa & Ibrahim (Moses & Abraham); 3) Zaboor (Psalms)
of Dawud (David); 4) Injeel (Gospel) of Isa (Jesus) and 5)
Quran of Muhammad - the final revelation
5 Belief in Qiamat Life after death or resurrection and Day of Judgement
6 Belief in Al-Qadar predestination by Allah (good or bad) of all things
TABLE 2: FIVE PILLARS OF ISLAM
No Pillar of Islam Description

1
Shahada monotheism saying or testimony of faith (kalima) to
accept Allah as God, and Muhammad as God’s messenger
(prophet)
2
Salah establishment of five time daily prayers
3
Sawm (Fasting) fasting during the month of Ramadan
4 alms-giving of 2.5% of one's wealth to the poor and needy
Zakat
5
Hajj pilgrimage to Mecca, for those who can afford it
Both sets of pillars are important to this research as they form as the fundamental
principles of an individual to be a Muslim as well as provide insights into Muslims’
perceptions of both privacy and community life.

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1.2.4.3 Community in Islam
Islam is a religion with a strong emphasis on the strength of community or ummah
(Mortada, 2011). Ummah is a common Arabic word meaning "people group", or
"community”, and used when referring to the community of Muslims or to Believers or
Muslims across the globe as brothers and sisters in Islam (Mortada, 2011). The concept
of ummah, as a theological concept, refers to a full equality of members of Muslims
irrespective of ethnicity, race, ethnicity, class and nationality (Nasr, 2003). This concept
requires due consideration in this research as it relates to the importance of hospitality in
a Muslim’s home.
1.2.5.4 Islamic law: Sharia
The teachings of Islam are derived from two main sources: a) Al-Quran and b) the
Sunnah from Prophet Muhammad; and both Sharia Law and Islamic Law are derived
from these sources. The action of Muslims or jurisprudence (fiqh) under Sharia Law, are
judged according to five ranges of behaviour as discussed by Bowen (2004) and listed in
Table 3. These five judgement ranges act as guidance for Muslims in their daily actions
as well as a constant reminder of punishment for any wrongdoings on Day of Judgement.
Sharia Law is perceived and approached differently by Sunni, Shi’a and Sufi followers,
but basically follows the five main schools of thoughts of fiqh, four from the Sunni
(Hanafi, Maliki, Shafi’i, Hanbali) and one from Shi’a (Ja’afari) (Bowen, 2004; Saeed,
2003). The pillars of Islam, the concept of ummah and following Sharia Law are the
main keys of being a good Muslim (Saeed, 2003), and Muslims usually follow these
principles in their home environment.
TABLE 3: FIVE JURISPRUDENCE (FIQH) IN SHARIA

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No Jurisprudence (fiqh) Examples

1
Obligatory (wajib) five pillars of Islam
2
Recommended (mandub) circumcision, charitable actions
3
Permissible & religiously indifferent (jaiz) wearing wool clothing instead of
cotton
4
Reprehensible - not punished but jealousy, selfishness, boasting,
omission preferred (makruh) - minor sin seeking revenge

5
Forbidden (haram) - major sin murder, theft, adultery, drinking
alcohol
1.2.6 Home in Islam
Home is a very important in Islamic religion and its teachings. It provide the necessary
foundation for a happy and joyous household and in turn contribute to the overall health of a
society. These is one of the most lessons and interpretations on homes in Islam are derived
from Qur’an and Sunnah. A home is perceived as a shelter and sanctuary, also a place of
protection from the fitnah of the outside world. The Prophet (S.A.W.) said: “The safety of a
man at times of fitnah is in his staying home.” Islamic teachings based on the foundation
of the Quran and the teachings of the prophet (S.A.W.) provide us with those guidelines. To
benefit from those guidelines, we ought to “live” Islam within our families. Rather, Islamic
character is formed through a number of factors that include parental efforts, personal
struggle, prayers, supplications and following the commands of Allah.
The Qur’an and Sunnah describe various broad themes that involve teachings on privacy
to others (home as place for recreation and comprehensive excellence or ihsan, forbidding
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entering one’s home without permission and peeping into private sections of a home), the
importance of the function of the house rather than the form itself (home as institutional
ideological dichotomy, family development centre) and relationship with neighbors and
society (avoiding damage to neighbors’ properties or neighbors’ housing rights, importance
of social interaction and social integration) (Omer, 2010). In other words, these lessons
reflect three fundamental principles of an Islamic home and home environment:
a) privacy - a private place for personal and family’s sanctuary;
b) modesty - a place for personal and family religious’ activities and education, characterized
by humility in design through design simplicity and avoiding wastage, and;
c) hospitality - a base for extending hospitality and strengthening relationships with society.
This research is interested in investigating the three Islamic perceptions on home
behaviors and processes that influence how people behave and use their domestic spaces
through the tripartite principles of privacy, modesty and hospitality (PMH). However, the
research will investigate participants’ perceptions of PMH and how they achieve these three
objectives in their homes.
1.2.6.1 Privacy in Muslim homes
O ye who believe! Enter not houses other than your own,
until ye have asked permission and saluted those in them:
that is best for you, in order that ye may heed (what is seemly)
(Al-Quran, 24:27).
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Privacy in a traditional Muslim home strictly follows the teachings from the Quran,
sunnahs and hadiths to ensure that each home owner or dweller and his/her family are
allowed to unwind and rest from the pressure and demands from the outside world
(Shabani, Mohd Tahir, Shabankareh, Arjmandi & Mazaheri, 2011; Mortada, 2011;
Omer, 2010). Guarding home privacy is vital in Islam to promote a tranquil and
functional family structure (Omer, 2010). In Muslim homes, privacy is the main factor
that shapes how Muslim home dwellers “plan, build, perceive, and use their interior
home spaces” (Omer, 2010, p. 156). Bahammam (1987) and Mortada (2011) suggested
that privacy in traditional Islamic homes involves four main layers of privacy: (a) privacy
between neighbours‫ ׳‬dwellings, (b) privacy between males and females, (c) privacy
between family members inside a home, and (d) individual privacy (Figure 2.14). Such
privacy requirements are usually met through careful design by ensuring the safety of the
family and separating the private life from public associations (Memarian, Toghr-oljerdi
& Ranjbar-Kermani, 2011).
One of the main ways to achieve privacy is to control a person’s visual exposure to
any inexpedient disturbances (Pinsly et al. 2007). Privacy is highly associated with one’s
right to non-invasion (Belk & Sobh, 2011), control of personal space (Hall, 1966),
temporary or voluntary withdrawal from society through psychological or physical
approaches (Westin, 1970) or freedom to choose when, what or to whom a person wishes
to communicate (Proshansky, Ittelson & Rivlin, 1970). A home or dwelling functions as
the basic envelope to achieve privacy (Gottlieb, 1965).
1.2.6.2 Modesty and humility demeanor in homes
Modesty is perceived as a demeanor or an attitude of shyness, humility, decency or
of moderate behaviors without an overly high opinion (boasting) of oneself (pride) and
23
one's abilities (power, knowledge or money) (The Oxford Encyclopedia of the Islamic
World, 2009; Oxford Dictionaries, 2012). The act of modesty can be classified into three
main categories: a) physical modesty such as dress code or fashion; b) communication or
social interaction such as shyness, not boasting and speaking with lower voice and; c) an
act of behaviour or internal perception such as self-improvement or self-motivation and
personal ambition (Boulanouar, 2006). The latter is considered as the act of humility,
which is an inward-looking or internal conception of modesty as compared to modesty
demeanor, the outward-looking perceptions concerning others (Khatri, 2008).
Modesty and humility are important personal perceptions and behaviours as they
assist an individual to control and shape his/her moral behaviours and avoid negative
behaviours such as pride, arrogance, haughtiness, selfglorification and vanity. The act of
being modest or humility has been taught in many traditions, cultures and religions for
centuries.
A home is a safe and private abode for a home owner or dweller and his/her family
to perform their religious practices or maintain their cultural traditions. Such modesty
spaces provide an opportunity for them to perform their religious duties and have close
connections to their religions and beliefs.
1.2.6.3 Modesty in Islam
Faith consists of more than seventy branches. And haya (modesty) is a part of faith
(from Hadith Al-Bukhari)
The act of being modest, or humility, has been taught in many traditions, cultures
and religions for centuries, the Western society in the 21st century mostly conceives
modesty in Islam to rest on Muslims’ dress codes as acts of decency and respect (such as
24
veiling). There are different perceptions of covering the awrah in the Islamic world.
Figure 4 shows the differences between these four major styles of Muslim women
covering their awrahs. The most famous dress code is veiling or hijab. Hijab is an Arabic
word that means ‘to screen’, or in general, wearing a cloth over a woman’s hair (El
Guindi, 1999). Many Iranian women wear a piece of semi-circular, full body-length
fabric called chador as part of the traditional Persian women’s code of dress (Castle,
2012) (Figure 4) Niqab, on the other hand, is a veil that covers the whole head and hair,
leaving an opening slit around the eyes (Castle, 2012). It is common to see women in the
Arab countries, especially the Arab-Gulf countries, wearing niqab when theyare out in
public spaces (El Guindi, 1999) (Figure 4). Burqa (or burka) meaning ‘to hide’ or ‘to
cover’ in Arabic, is considered to be the most concealing of all the styles. Women
wearing burqa would usually wear loose garments, typically black, with a veil
completely covering the hair and face to hide them from non-muhrim men, leaving just a
mesh fabric to for them to see through (Castle, 2012; El Guindi, 1999) (Figure 4).
Different Muslim cultures and countries have different perceptions about women
standard clothing requirements.

25
Figure 4: Traditional Muslim headgear (Castle, 2012)
1.2.5.4 Home and hospitality
Hospitality can be defined as a constitutional acceptance or receptiveness to the
other and has played an important role in all societies (Dikeç, Clark & Barnett, 2009;
Derrida, 2005, 2000; Kuokkanen, 2003; Dikeç, 2002). Hospitality at home allows home
owners and home dwellers to extend relationships with the wider society and neighbours,
allows for a more private communication that may not feasible in public spaces such as
at work offices, and improve social communication and family values. Hospitality
promotes social inclusion while generosity through hospitality emphasises the act of
caring for others (Dikeç, Clark & Barnett, 2009; Derrida, 2005, 2000). The use of public
spheres in houses for hospitality activities further enhances the home as a more habitable
environment through the balanced use of both public and private zones (Altman, 1975).
CHAPTER II. METHODOLOGY

26
2.1 Research Design
This research utilizes exploration, and interview as reference in order to explore the
design, allocation and use of space in their homes of six Muslim families living in Cotabato
city which there are knowingly and clearly adhering the influence of Traditional Islamic
teaching in their homes. Exploratory research examines a phenomenon or phenomena about
which little is known or is currently not clearly defined (Neuman, 2011).
At present, there is very little knowledge on the behaviors of Muslim families in terms on
how they perceive and achieve privacy, maintain their modesty behaviors and extend
hospitality to their guests within their homes. Therefore, this research is being undertaken for
the purpose of learning and understanding the lived experience of members of this group with
respect to their religious faith and its influence on the design and use of space within their
homes.
2.2 Research Locale
The research will undertaken in Cotabato City. An independent component city in
the Philippine region of Bangsamoro. According to the 2015 census, it has a population
of 299,438. The City is formerly part and the regional center of Region XII. But due to
the ratification of the Bangsamoro Organic Law, it is now part of BARMM and served as
the regional center. Being an independent component city, it's not a subject to regulation
from the Provincial Government of Maguindanao where it is geographically located.
The Philippine Statistics Authority also lists Cotabato City as statistically independent.
The majority of the inhabitants of Cotabato City are Maguindanaon, comprising about
50% of the city's population. There are sizable ethnic populations of Cebuanos (14%),
27
Tagalogs (9.7%), Iranun (7%), Hiligaynons (5.6%), Binisaya (2.7%) and Chinese (2%).
The remainder of the population belongs to other ethnicities (e.g. Tausug, Teduray,
Ilocano, Maranao and Indian).
As reported by Philippine Statistics Authority (PSA) on 2015, 76.15% of the people
of Cotabato City are adherent of Islam and mainly belong to Sunnites (POPCEN
2015). The followers of Islam are mainly Maguindanaoan, Iranun, Maranao, and Tausug
people. The remaining proportion belong to non - Islamic belief such as Christianity,
Buddhism and other sects.
Figure 5. Cotabato city site

Sources: Google Maps
2.3 Research Instrument
2.3.1 Primary Data
The primary information for this study were gathered by the researcher through
exploratory, interviews, and visual investigation. These essential information helped in
defending optional information. It gave the analyst data about existing conditions that
were valuable in the plan of the design arrangements.

28
2.3.1.1 Interviews
The research involved in-depth interviews and observations at the families or
participants’ homes in order to identify designs and symbols related to achieving
privacy, modesty and hospitality. The process started with the interview, followed by
a tour to the specific rooms or spaces mentioned during the interview upon
agreement by participants and their spouses and families.
Observation notes related to the design of participants’ homes were made by the
researcher and some photographs of some of the spaces in the house, external house
elevations and surroundings were taken with the permission of the families or
participants, in order to obtain visual data to complement the self-report data derived
from interviews. The photos are used to provide context with respect to participants’
perceptions by illustrating the ways in which these spaces, as well as the furnishings
and other artifacts within them, are used in relation to privacy, modesty and
hospitality (PMH). Participants were given the option not to be included in the
photographs taken, for privacy, confidentiality and security reasons.
2.3.1.2 Direct Observation
The researcher visited the six (6) Muslim houses in Cotabato City. This will
help the researcher in gathering more valuable information in which will only get
through observations.
2.3.1.3 Case study

29
Six Muslim families in total were selected for the study, some of these resulting
from contact with Muslim organization in the community and others are through the
family contact or connection. The inclusion criteria for participation in this research
were as follows:
a) living in a ‘family situation’ (having children or extended family at home);
b) being aged between 25 to 60 years old;
c) being currently connected with Islamic organizations;
d) having no pre-existing relationship with the researcher.
2.3.2 Secondary Data
The secondary information originated from journals, articles, books,
contextual investigations, and other published studies identified with the examination.
These information helped the researcher in understanding more about the foundation
of the research subject and the conceivable result of the study.
2.4 Data Collection (results)
2.4.1 Primary Data
Each interview involved semi-structured, in-depth interviews, followed by
participant observation and the taking of photographs and sketching of floor plans. Most
plans were sketched and measured by the researcher after the interview and photography
session and subsequently redrawn to approximate measurements and cross checked with
photographs taken as well as Google Maps and Street Maps. The whole intention of this
exercise was to produce floor plans and identify the rooms that distinguish PMH spaces.
30
Observational notes and visual documentation (photographs, floor plans and
sketches) were used as tools for gathering supportive information for the results. It
supported the researcher at analyzing to cross-check the information collected. Table 4
provides a brief summary of the participants.
2.4.1.1 Interview question
The researcher prepared the interview questions with appropriate prompts for
participants. interviews were audio recorded and then transcribed verbatim. Pseudonyms
have been used to assure confidentiality and the anonymity of the information gathered
from all individuals as well as the photographs and floor plans. Audio records were
deleted after the transcription process was complete. The interview questions were
divided into eight sections with question prompts to gather in-depth information from
participants:
a) focused on the participant (personal);
b) focused on participant’s home (general);
c) focused on participant’s home (privacy);
d) focused on participant’s home (modesty);
e) focused on participant’s home (hospitality);
f) focused on participant’s home and relationship with neighbourhood and communities;
g) focused on participant’s aspiration of an ideal home;
h) focused on participant’s levels of satisfaction of current designed home.
2.4.1.2 Direct Observation

31
Observations were focused on any changes made to participants’ homes such as
alterations of walls, moving of furniture, etc. by participants or their landlords to suit
their respective privacy, modesty and hospitality requirements. Observations took place
after the interviews, during the taking of photographs and drawing sketches, in order to
limit the time spent at participants’ homes.
2.4.1.3 Drawings
Floor plans of participants’ homes were manually drawn (when no floor plans were
provided by participants). Additional diagrammatic sketches were taken to annotate any
other mechanisms used in homes to meet objectives related to the PMH tripartite
principles.
2.4.1.4 Photographs
Photographs were taken as a record in cases where the mechanisms mentioned above
were incorporated within participants’ homes. These photographs were useful tools for
analyzing the rooms and spaces on floor plans and crosschecking with measurements
taken on-site.
2.4.1.5 Results
2.4.1.5.1 Case study 1
Farida is married and living in the city for 56 years with three (3) daughter, One (1)
son and six (6) grandchildren. Farida purchased and lives in a home built by an Non-
Muslim architect/carpenter. She and her husband, Salik, purchased it because of work
commitments and moved in without design changes except for repairs. Its originally a
three(3) bedroom detached home and now a five(5) bedroom detached home because
their children’s is having an own family and her grandchildren is growing, she decided to
32
add some rooms for them. Farida is highly involved with Islamic organization and often,
some of the committee meetings of these organization are held at her home. In
consideration to this, She’s using her living area into a meeting/discussion Area, before
the meeting was held a veranda beside car port but now it was converted as a master
bedroom for her son and her daughter-in-law as shown in Figure 2.1. Another spaces is
being use as prayer room/area where it is big enough to perform salah jamaah is the
living area, if required. Including other rooms if their is a on mahram or non relative
visits in the house, women stay and pray at their rooms (Figure 2.1). Also, the house is
near at masjid and school.
PRIVACY SPACES
MODESTY SPACES
HOSPITALITY SPACES
GROUND
NOT FLOOR
TO SCALE
Figure 2.1 Floor plan of Farida’s home
Privacy
33
Farida perceived her home as a private and safe haven for herself and her family.
She is contented with the levels of privacy and security of her current home. The front
concrete block wall fence was already built by the previous owner and it provides Farida
and her family an optimum visual privacy while they are within their territorial boundary
(Figure 2.6):
“I like to think that my home is my castle. It's private and I can do anything at
home and I don't have any problems dressing in my home or anything like that. Even
thought I still dress in proper for my modesty.”
Figure 2.6 Farida’s interior house and fence
Modesty
In response to dress code, Farida perceives it as not just a cultural traditions but an
Islamic way on how men and women cover themselves:
“I’m wearing abaya (a one-piece black loose robe-like garment) when going out in
the house sometimes not, as usual as outfit like other formal women and covered my
awrah. I understand the people who didn’t wear them because of the climatic and
cultural backgrounds and some wear it because of convenience.”
34
Modesty is perceived by Farida more than just physical dress code but through inner
modesty quality and humble about the design of her home.
Hospitality
“With regard to hospitality, whenever a guests visited us we entertain them well and
they will received something before they leave like food. If the guests is unfamiliar or
non-relative, my daughters stay in their rooms. I and my son will be the one who
entertained and served their food living area or dining area.”
Entertaining and serving food for the guest is how farida’s perceived hospitality in
her house. In Islamic teaching traditions, Greeting the guests warmly, welcome them to
your home and show them into a comfortable and appropriate room or area, as written in
the Qur’an and Sunnah of the Prophet Mohammad (S.A.W.) in hospitality towards guest.
Also offering them food and delivering it in a timely manner.
Farida’s home adapt is safety and visual privacy among her female family members.
They achieved this privacy by applying several external design intervention, such as the
location and design of entrance doors is away from the rooms of her daughters, the
placement and sizes of windows and openings was small to control privacy. This is
because modesty (haya in Arabic) was taught well among her family members, wherein
one remains polite and to be gentle and shy without necessarily lacking self-esteem or
self-confidence.
The family also values gendered spaces, which is the separation of male and female
guest areas to maintain privacy and safety for women. Furthermore, the position of toilet
was also considered. According to the beliefs of muslims, toilet room is considered dirty
and thus this should not be facing the qibla (direction that should be faced when doing
prayer) in which the family also adapted.

35
Other factors affecting Farida’s family at their home show that some of the issues
may relate to design use of space or versatile spaces such as living space, as well as the
population growth within their family. In addition, some are related to cultural tradition a
displayed artifacts in their ceiling or wall, an ornament with needlework woven textiles
characterized by bright and bold symmetrical patterns on silk threads intertwined with
pieces of cotton cloth that are contrasting in color.
The detached home that Farrah owns was built by an non-professional carpenter. it
was originally owned by her cousin, unplanned and unfinished constructed when it was
transfer to her after her cousin sell her lot. There are several changes were made to the
house to suit her family’s privacy needs based on her wish to comply with Islamic
teachings and to gain better views of the surroundings from the rooms (Figure 2.2). The
house was designed to have a second floor to accommodate Farrah, her husband
(Rasheed) and their child. However, only Farrah and her child currently live in their
home because of family conflict. The house was near at masjid and school.
36
PRIVACY SPACES
MODESTY SPACES
HOSPITALITY SPACES
GROUND
NOTFLOOR
TO SCALE
Figure 2.2 Floor plan of farrah’s home
Privacy
Farrah is contented with the both front and side yard that provide her with good
setbacks as visual privacy and views for her family. However she feels that the front yard
could have been used to its full purpose. Some of the spaces from the original design of
the house were no windows (e.g. living and dining/kitchen area) while the staircase of
the balcony was disregard to add windows to achieve some better views during
construction phase. The balcony in the top floor was built by the previous owner to have
an balcony but it was never been used as its full purpose because the stairs case is not
safe (Figure 2.7):
“What I would like is having my front home veranda or small garden patio. Try
to relax after work or read a book on weekends while having a tea time. This house
doesn’t have front veranda, garden patio. I’d love to sit outside if there is it. Were
not using the balcony because it not safe and uncomfortable to sit there. Soon, I’ll
renovate this house to have a second floor for my son room and for her future
family. Also, for more private and safety environment.”
37
House facade with fence Living area
Dinning and kitchen area

Figure 2.7 Farrah’s house
Modesty
With respect to modesty behavior upon entering Farrah’s home, She's comfortable
about the visitors ' practice of taking off shoes:
“Some guest or visitor taking their shoes off before entering the house while
others are didn’t. Some people think it is offensive not to take their shoes off but for
me it doesn’t bother because for a guest who didn’t know at first, its okay and
allowed them to entered it and later they take it off. We have pray mats and we put
it on the floor before pray; but some guest or visitor usually know and automatically
just take their shoes off.”
The act removing off shoes at the entrance door prior to entering her home is
practiced. Removing shoes is a tradition of cultural modesty in many countries around
the world. Many people perceive it as a practical, friendly or polite and hygienic manner
to enter someone's house while some groups of people use it for religious purposes. A
culture and Islamic teaching of attitudes on humbleness in design within her home.
38
Hospitality
Whenever a guest or family relatives arrived, Farrah immediately prepare food for
them and bring it to her guest, even if it only a water to offer and still she give respect to
the guest.
“Most of our guest are my co-worker at the field work and sometimes my son’s
classmates. The regular guest are my young sister and brother. Expected or unexpected
guest who come to my home are welcome, shown respect and provided with whatever
food and drink are available.”
In Islam, guests who visit homes must be treated with kindness and respect. The
same principle applies whether the guest is a family member, a stranger, Muslim or non-
Muslim. It should provide an abundance of food and drink to their guests to the best of
their abilities.
Safety and visual privacy is what Farrah’s also perceived at her home. By renovating
it and applying internal and external design intervention to achieved privacy and safety
such as the long curtains for the window openings to control privacy, a veranda or patio
uses for personal or private to wind down, and rooms to separate male and female guests
or family relatives to maintain privacy and safety for women and for future purposes. For
this is because of modesty and hospitality that was taught of her father before she was
married and teaching it to her child.
Other factors affecting Farrah’s home show that issues may relate to design are cost
of living and affordability of spaces for the renovation of her house. As well as the future
population growth within her family.
The two-storey detached home that Isa said was built by an architect/builder. It was
designed to meet requirements of privacy according to traditional Islamic teachings. Isa

39
is married with Farida, a government employees, and has a eight children. The rooms
was designed to separate the male and female siblings even family relatives (see Figure
2.3). also, the toilet&bath is not facing qibla, where all Muslim pray all together in one
direction. In early days, the veranda and car port of house was use for madrasah (school)
for Islamic teaching. A few years, he sold an adjacent lot to built a masjid and small
madrasah, and the veranda was became an extension of the master bedroom for office
area. Isa is satisfied in his home designed.
SECOND
NOTFLOOR
TO SCALE
PRIVACY SPACES
MODESTY SPACES
HOSPITALITY SPACES
GROUND
NOTFLOOR
TO SCALE
Figure 2.3 Floor plan of Isa’s home
Privacy
Isa’s and his family are very satisfied with their current designed home, compounded
and grateful that most of the landscaping works because the most of the open space are
40
covered concreted. Ensuring visual and acoustic privacy are his main concerned and
needed to be maintained to avoid noise disturbance in the masjid. The adjacent lot of
Isa’s house was a masjid through Gate 3 (Figure 2.3):
“In Islamic teaching, to be able to control privacy a Muslim house should be

built in the way of Islam even its an old or modern design. Separation of rooms
between male and female family members, Separation of male and female guest
areas to maintain privacy and safety for women, walls should not allow penetrations
of voices to neighbourhood dwellings and streets especially women, toilet bowl is
not facing qibla, these are some guidelines or rules should be followed and this is
according to the Qur’an and Sunnah of Prophet Muhammad (S.AW.). I planned or
designed the house to protect my family from “evil eye”, according to hadith of the
Prophet Muhammad confirmed that the evil eye, borne by jealousy or envy, is real
and capable of causing harm or misfortune (Sahih al-Bukhari 71:635; Sahih al-
Bukhari 71:636).”
Facade of the house with high fence
Concrete open space

Living area
Dinning area
Figure 2.6 Isa’s House
Modesty
Isa strongly emphasized the concept of decency and modesty in wearing a proper
clothing especially for women and separation of rooms for male and female. To protect
41
them from any cause of fitnah. Because wearing proper cloth or dress is another way of
worship in Islam in way of protecting your self from the harm:
“Women and men should wear proper dress inside and outside the house, even it’s
not abaya (for women) as long as it’s proper and not looks indecent or may attract many
people eyes and covered the awrah. But in Islam teaching and practices, Abaya is better
dress code for women.”
Hospitality
“Giving charity or to be generous and kindness to entertained any person (guests or

relatives) to whom is in distress or in need is a good practiced habit even in a small
amount of help, Alhamdulillah (All praises and thanks be to Allah). This is one of
Prophet Muhammad (S.A.W.) teaching about good manners.”
Isa practiced this as one of the important Islamic teaching about hospitality, either
inside or outside of their house. As his living area designed for entertained people, a
versatile spaces. As well as, the dining area in case of a big occasion and sometimes he
might used his office area for a private discussion.
Visual and acoustic privacy, modesty for protection especially for women, and
hospitality in guests or family relatives are Isa’s main values in his home. In this
designed influenced, he and his family achieved a high level of satisfactory of living in
their home. Furthermore, he also adapt and emphasized that the position of toilet was
also considered in designing home. Toilet should not be facing the qibla (direction that
should be faced when doing prayer).
Versatile spaces such as living and dining area, as well as the open spaces,
population growth within their family (extended family), are factors affecting Isa’s
family at their home that may relate to design. Furthermore, a high social status such as
government employee doesn’t adhered in Isa’s home. He still considered himself a

42
faithful servant of Allah(S.W.T.) and by that he still exercised Haya(modesty), in which
he remained respectful and compassionate towards others. In addition, cultural traditions
in his home do not apply and adapt because it is haram and misguidance known as Bid'ah
in Islam teaching / practice or belief.
Work commitments and moved in the city after the house was build. A single-
attahced house was owned and built by Alapa’s with the help of expert carpenter.
Married to Norhainah, has a 2 children. The house was a modern design and he built it
according to the traditional Islamic teaching. However, due to the small lot/area they use
the living area for salah (prayer) and arrange it after, instead of having a prayer room.
For future expansion, he’s planning to build a second floor for more spaces. They used
the other rooms for salah if they have visitors. And separate room for male and female
siblings (Figure 2.4). The house was near school.

43
PRIVACY SPACES
GROUND
NOTFLOOR
TO SCALE
MODESTY SPACES
HOSPITALITY SPACES
Figure 2.4 Floor plan of Alapa’s home
Privacy
Alapa’s and his family are satisfied with their current designed home. However, he
feels slightly extroverted inside the home (Figure 2.4) and prefers an introverted concept
living that will able to control privacy:
“One thing that I don’t like about this house is that is we can see outside when
we open our door and windows; it’s open living because it’s near at the street road.
However, I like the fact that it meets our requirements for safety, especially in the
case of the separation between male members and female members, as well as,
privacy.”
A safe environment and good neighbors was found to be a very important criteria
when Alapa chose a home to lived in. He feels safe within his current home and the
surrounding neighborhood. In addition, he planted tree shrubs on his fence to control
visual privacy (figure 2.7). Alapa maintains close relationship with his neighbors and
often helps them when required:
“Family safety is very most important. The community itself is safe. We had one
of our neighbors looking after our house when we were away. When they go out of
44
town, we look after theirs. But safety is very important. Our children can go and
play on the street outside safely.”
Facade of the house with landscape
Porch Living area Dinning and Kitchen

Figure 2.7 Alapa’s House area
Modesty
“I don’t want to see or hear any from other people or neighbors that what my wife
or daughter to looks like, so wearing decent cloth and covered faces is for them to
maintained haya(modesty) outside and inside of our home. By this, neighbors respect
us.”
Wearing decent cloth or niqab especially for his wife and daughter is what Alapa’s
valued at his home. It’s where to protect them from fitnah as well as gaining respect to
others especially their neighbors.
Hospitality
“In hospitality,even my house is small, greeting the guest and welcomed them and
provided food and drink is essential, sometimes offering them the choicest food and
delivering it in a timely manner. But a guest should be needed to give noticed before
visiting us, as one of the responsible of the guest, wherein adhered in Islam teaching. So
I can know and managed how many of them will visit to my house. Either, they can be
welcomed and entertained in the porch with a given chair or in living area where I the
only person left in the house, in that way I can control the privacy needed of my family in
my house as well as the guest privacy.”
45
Managing the guest how to be entertained and his family privacy is what Alapa’s
valued in his home about hospitality. Even the design house is small, he still managed
and control the family privacy and the rights of the guest.
Controlling privacy, safety environment of his family and managing guest are
Alapa’s important in his home. In this design influenced even the house is small, he and
his family may achieved a high level of satisfactory of living in their home. Versatile
spaces such as living and dining area, and cost of living are factors affecting Alapa’s
family at their home that may relate to design.
Mohamad is married in 3 wives and living in the city for 45 years. he owned a 2
storey house connected to the progressive house of this bother and sisters, three master
bedrooms for his 3 wives and the remaining bedrooms are for their 15 children. The lot
was small originally, then few years later his father (deceased) sold the adjacent lot to
make compound house for them. Mohamad is a businessman as well as govt. Employee
and highly involved with Islamic organization and often, some all of the meetings of
these organization are held at his home. In consideration to this, high walls for protection
and privacy, as well as for modesty. he’s using his verandas into a meeting/discussion
Area or in the VIP lounge. They also used the veranda for family gatherings, play area
for their children, dining, and lastly for salah area, because they always have an visitor to
pray five times a day, as well as juma’ah prayer, and for women prayer area they use the
living area inside the house. Separate room for male and female, in every rooms has its
own toilet and bath for the modesty as well as privacy (Figure 2.5).
46
SECOND
NOTFLOOR
TO SCALE
PRIVACY SPACES
MODESTY SPACES
HOSPITALITY SPACES
GROUND
NOTFLOOR
TO SCALE
Figure 2.5 Floor plan of Mohamad’s home
Privacy
Mohamad’s , son of the former Grand Mufti in Cotabato City, The house planned by
him and his father, Mokamad Pasigan(Deceased) married to a pious woman (Arabian), a
compound with a high concrete block fence. To protect his family from the evil eyes and
protect their modesty all the time without worrying and other reasons. They’re living in a
community that lives most of their neighbors is non-Muslim. Near at school is one of his
father priority and concerned before they moved and lived in the community. Prayer
room is not necessarily in the house or in the floor plan design as long as there is a clean
area that can perform salah. Abu Sa’id al-Khudri reported: The Messenger of Allah,
47
peace and blessings be upon him, said, “The entire earth has been made a place of
prayer, except for graveyards and washrooms.”(Sunan al-Tirmidhī 317,
Grade: Sahih (authentic) according to Ibn Taymiyyah):
“My father first concerned was that the house should be near at school before
we moved lived in here, another reason building the house with high concrete blocks
fence is to protect the family most especially the women and avoid them to exposure
of awrah and to Non-marham. Islam is a way of life, therefore, whatever in the
Islam even the house, a places of worship, or any spaces in their homes has relation
to their day to day life, faith and beliefs that influence their home designs and this
traditional Islamic teaching is all accordance to the Qur’an and Sunnah of Prophet
Muhammad (S.AW.).”
Facade of the house High concreted fence
Veranda near VIP Veranda of the house

room
Figure 2.8 Mohamad’s House
Modesty and Hospitality
Modesty is a high value in Mohamad’s home. The custom of saying Salaam ("As-
Salaam-Alaikum," the Arabic greeting meaning "Peace be unto you," a way of greeting
among Muslims, or even better to extend it further to "Assalaamu 'Alaikum Wa
Rahmatullahi Wa Barakatuh" means “May Peace and Mercy and Blessings of Allah be
Upon You”):
48
“I or the guard in our house won’t open the gate straight away. If a visitor or a
stranger coming to the door, then I’ll inform my wives and women children to go
inside their room to put the hijab on. When strangers are not here, they can put the
hijab back off. That’s how it works and in Islamic way too but with salaam
greetings.”
Answering the gate or door before guest and stranger are welcomed is every home's
first act of modesty and Hospitality. Also it is an act of controlling visual exposure to any
guests and strangers. In Islamic traditions or teaching, it can be a good gesture that
female members of the family need to cover themselves prior to receiving guests.
Furthermore, entertaining and serving food to guests before making a conversation is
also a high value in his home.
Privacy achieved by building high concrete fence for safety, modesty and hospitality
achieved by doing good etiquette for protection and visual privacy, rooms has its own
toilet, separation of male and female rooms are Mohamad’s design intervention
perceived in his home.
Furthermore, the position of toilet was also considered. According to the beliefs of
muslims, toilet room is considered dirty and thus this should not be facing the qibla
(direction that should be faced when doing prayer) in which the family also adapted.
Other factors affecting Mohamad’s family at their home shows that some of the
issues may relate to design use of space or versatile spaces such as veranda, living area,
and the population growth within their family (extended family) compound house.
Miriam’s home was a two-storey detached that was built by an muslim
architect/builder. It was designed to meet requirements of privacy according to
GROUND FLOOR
49
traditional Islamic teachings and later on, some area are renovated to achieved miriam’s
and her family satisfaction such as making the living area large enough for its another
purpose is to perform salah (prayer). Miriam’s is employed at muslim mindanao halal
certification board, inc. and living in a compound area for 25 years where their neighbors
are family relatives, an extended family, as well as a muslim community in their location
and a walking distance masjid and school. The rooms was designed to separate the male
and female siblings even family relatives (see Figure 2.5). in addition, the toilet bowl is
not facing qibla. The interview session was held at the cafe near at miriam’s working
place that’s why I didn’t visit her house and presented only a bubbly diagram. Because of
her work loads meeting, thankful that I interviewed her and asked her a favor to send
photo of any home activity in her house such as performing salah, family gathering, or
any activities just for documentation purposes only.
STAIRS
PRIVACY SPACES
MODESTY SPACES
HOSPITALITY
SPACES
50
PRIVACY SPACES
MODESTY SPACES
SECOND FLOOR
HOSPITALITY
Figure 2.6 Bubble diagram of Miriam’s home SPACES
Privacy and Modesty
Miriam’s is satisfied with the design of her house as she perceives it as a private and
safe haven for her self and her family. It was design to secure their privacy and
haya(modesy) with one (1) son, married and living with them, and One (1) daughter. In
addition, the compound were build with high concrete fence that provides miriam’s and
her family an most favorable visual privacy while they are within its territorial boundary.
Most of her family activity are eating, bounding, and praying together. Praying jamaah,
especially in the month of ramadhan a prayer called “tarawee” a maximum of thirty (30)
people including miriam’s family, family relatives and friends, are praying in a versatile
space such as the living area of miraim’s house.(see figure 2.8) According to miriam’s,
privacy and modesty are words that has the same for its purpose:
“In islam, privacy and modesty are words that has the same purpose, to protect
itself any means of harm. Muslimah, a muslim woman has a high rank place and
importance in islam. Muslimah has a rights, roles and duties, abilities and created
them in different aspects such as spiritual, economic, and social in a most favorable
and honorable accordingly in the Qur’an and Sunnah. In addition, protection of the
muslimah is a highly priority in islam to avoid and not to expose them to non-
mahram guest or male family relatives and or in any means of harm, a safety and
visual privacy as well as protection of my and my families haya(modesty). In this, I
and my husband included it as one of the high consideration in our home design. A
51
rooms has its own bathroom and expansion room for future family of my children,
separation of male and female room, having separate kitchen and lastly a
multipurpose use of the living area.”
Figure 2.8 Miraim Living Area
Preparing for salah (prayer), Males at the front wile the females at the back as it observed
it as one of the modesty too. Practicing gender segregation while welcoming and entertaining
guests in many Muslim homes around the world has become a tradition. However, when
families and close relatives are visited, they are free to socialized freely without any
segregation of genders and some Muslims has a different opinion with regards to this. Allows
all family members and guests to socialize and naturally segregate to different spaces if
required.
Hospitality
“Separate entrance for male guest and female guest is not necessary in a home
unless it is an public spaces or establishments. Welcoming and entertaining guest to a
comfortable room or area, prepared and served food for them and hot aromatic tea after
is what my husband do and it depends on who’s guest is. But it has a limit, like if guest
need to use toilet. We considered to have a toilet outside of the house for the guest to
use it. So, guest are not allowed to go inside the house in a way of not to disturbed my
family privacy inside the house.”
Welcoming guest in a veranda is an act of controlling visual exposure to any guests
and strangers and a toilet outside the house is another way of a controlling visual privacy.
52
Serving food for the guest before making an conversation is an act of hospitality in
miraim’s home. In addition, they served hot aromatic tea for the guest to be fully
satisfied after eating as well as to be relax. This how miriam’s valued her guest as a
manner of respect, a muslim or non-muslim guest.
Privacy and modesty are important in miraim’s home. High concrete fence for
visual privacy, safety and separation of rooms for male and female, separate kitchen and
toilet and bath each rooms for modesty. Lastly is hospitality achieved by doing good
etiquette and respect to the guest for protection and visual privacy of miraim’s herself
and her family. This are design intervention perceived in miriam’s home. Furthermore,
the position of toilet bowl was also considered not facing qibla.
Other factors affecting Miriam’s family at their home shows that some of the issues
may relate to design use of space such as living area, a multipurpose space is necessary
to ensure that there is enough entertaining space for an overflow guests, especially during
festival seasons such as Eid ul-Fitr and Eid ul-Adha, and the population growth within
their family (extended family) compound house.
The researcher were welcomed to the houses of family participants or a meeting
place like cafe. Well entertained with the food and drinks that they offered and served
before and after having the interview session was held.
2.4.1.6 Discussion
2.4.1.6.1 Commonalities and Similarities

53
This research identifies some commonalities among the six family participants
homes with respect to privacy observance, modesty, hospitality, and the use of spaces
within the home. Although all participants come from the same or different ethnic
backgrounds, they all participants perceived their homes to be a safe haven for
themselves and their families; A place where they can relax and unwind from their daily
work. They all agreed that privacy is a fundamental human right in general and is very
important in a home regardless of their cultures, religions, socioeconomic status or even
the size and value of the property of the house they live in.
In modesty spaces, highlights the importance of alteration of space between public
spaces and guest spaces to allow hosts to dress appropriately when answering the door or
gate, for guests to removed their shoes or slipper or even as a guest waiting space prior to
guests being welcomed into the home by the host. In addition, participants highlighted
the importance of modesty spaces for religious activities such as a prayer room or spaces
for families and guests, as well as availability of a room where female guests can hang or
store their hijabs and veils (when removal of them is permitted). Every toilet in each
home was observed to have a bidet hose, in line with Islamic hygienic law and toilet
etiquette, and even in halal establishments is required to have this.
Similarities with respect to adherence to the Islamic principles of privacy, modesty
and hospitality were observed among six family participants homes. These include both
visual and acoustic privacy and the security of the family. All of the homes were built
according to National Building Code of the Philippines (Republic Act No. 6541).
Building requirements according to these codes as well as other local guidelines allowed
for the achievement of visual and acoustic privacy requirements. All family participants
54
expressed that their privacy is not violated and that they are able to engage with their
daily activities and interact with their families, friends and neighbors.
Bahammam (1987) layers of privacy were found to be relevant to family participants
homes except to the homes that is not that spacious like Apala’s and Farrah’s home. By
contrast, these layers of privacy between genders are not strictly to some Muslims home.
These findings are importance to ensure that privacy is maintained while entertaining
guests in the house. Minor design modifications, such as changing or addition of partition
walls, windows would greatly enhance visual privacy to this house. However, these
modifications require due consideration of climatic factors. These are some of the aspects
that must be taken into account in the future when designing homes for Muslims by
builders, architects and designers. In order to fully understand how Muslims perceive and
achieve privacy in their homes further research attention needs to be oriented to various
forms of houses like apartments and other type of housing offer less control of privacy.
This research study has the potential to provide a more comprehensive understanding of
the methods used to achieve privacy within the home muslims community. Viewpoints
of both home residents and designers could enrich the findings by taking into account the
perspectives of each of these groups.
2.4.1.6.2 Differences
Different Muslim families interpret Islamic teachings and traditions and privacy
requirements in different ways. This finding may raise awareness among architects and
designers that in future designing homes for Muslim clients they need to consider these
differences in interpretation. In the homes of all participants, modesty was found to play
an important role. Different muslim cultures hold different perceptions about physical
55
modesty as demonstrated by each family participants. Proper dress code, wearing hijab
plays a major role in protecting the privacy of women bodies and maintaining their
modesty in their own homes when they need to retreat to areas where visual privacy is
not controlled. With respect to hospitality, there have been a number of similarities in
spatial patterns and hospitality behavior among the participants, which appears some to
be primarily related to cultural or ethnic background difference.
2.4.1.7 Profile of the participants
The table 4.1 shows, three females and three males a total of six families and most of
them are average age of 50-60. Five of them living in their home more than 40 years,
except for Mr. Alapa. Table 4.2 shows that they are all owners of their home and living
with their children. Four of them living with extended family while the two families are
not.
Table 4.1
10
Table 4.2
56
2.4.1.8 Perceptions of home
Similarities and differences were observed with respect to participants perceptions of
their homes. All participants perceived their homes as a safe haven where they were able to
maintain Islamic traditions and also accepted the non-Islamic culture surroundings. They felt
satisfied as they were able to perform religious and other daily duties and activities within
their home, and also enjoyed neighbourhood life. In addition, The ‘ideal’ home of every
individual is likely to have his or her own perception of an ideal home, regardless of cultural
upbringing or religious affiliation. The essence of these perceptions is highly related to the
personal ambitions, monetary resources and individual preferences of an individual with
regard to architectural and interior spatial design, building styles, materials and colors.
Family privacy and safety are of paramount importance in meeting the needs of any home
owner, occupant or family, irrespective of their religious beliefs and cultural traditions.
Privacy and safety are key considerations when people make decisions about buying or
renting homes and their location.
Table 4.3 Summary of finding on ideal home for case studies

57
Case Study 1 Case Study 2 Case Study 3
Participants Farida Farrah Isa
Ideal or Dream  Grateful with the  Modern design  Satisfied in the

Home current home home current house but if
(unfinished) I would have a
 Separate rooms chance to redesign
for male and  Large bedroom it, I would like to
female with walk-in- have a roof top.
closet
 More rooms for  Large living area
extended family  Large living
Area with high  Near at mosque
ceiling
 Relaxing
backyard with
landscaping
 Separate rooms  It depends on  The toilet bowl

Opinion in for male and the client wants should not be
interventions of female facing the kibla
adapting  Windows
Islamic  No mixing in the should not  Bidet spray in
Features same building or facing straight every toilets
designs into the area for non- into neighbors
ideal home
mahram homes if  Space adequacy
designs
possible
 Islamic
calligraphy  Utilized
courtyards if
 Dedicated prayer possible
room and ablution
area
Case Study 4 Case Study 5 Case Study 6
Participants Alapa Mohamad Miriam
Ideal or Dream  Minimalist home  Compound  Located in a

Home with 3 bedrooms house Muslim community
(extended
 Own design - family) and  Compound house
help by builder. still expanding  Designed by her
the lot husband and
 Separate rooms architect/builder
58
for males and  Near at school and

females mosque
(including the
3 wives)
 With
VIP/Guests
room
 Large living
area
 High fence
walls
 Near at school
 Adapting or  As long as it  Incorporating some

Opinion in Incorporating doesn’t look architectural
interventions of Islamic Features foreign features of Islamic
adapting in Future Ideal design is good idea.
Islamic
Homes is type of  High fence
Features walls  Bidet spray in
designs into the Minimalist.
every toilets
ideal home
 Simplicity and  Porch or
designs veranda for
purity
guests or
 Sun screen are visitors
special features
of islamic  Possible use of
architecture Islamic
which gives calligraphy or
privacy and art work
protection from  House should
the heat where in facing kibla if
most tropical possible
countries they
can adopt this
certain design.
2.4.2 Secondary Data

59
2.4.2.1 Published Studies
Privacy is regarded as being of paramount importance in the design of Muslim
homes (Lockerbie, 2014) and is largely determined by Islamic teachings and
traditions from two main sources: a) Al-Quran - the revelations of Allah (God) to
Prophet Muhammad; and b) sunnah - the utterances and actions of Prophet
Muhammad (Hamid, 2010; Mortada, 2005; Hallak, 2000). Bahammam (1987)
suggests that privacy in traditional Muslim homes, especially in the Middle East, is
explicitly followed according to these teachings and involves three distinct layers of
privacy. These include: a) privacy between outsiders and neighbors, b) privacy
between male and female, and c) privacy between family members and relatives
inside a home (see Figure 6) (Bahammam, 1987). These layers of privacy are
achieved through the visual, acoustical and olfactory privacies (Sobh & Belk, 2011;
Mortada, 2005; Hallak, 2000).
Figure 6 : Hierarchy of home privacy domains (Bahammam, 1987)

60
In the Middle East, the use of lattice screens or mashrabiya and courtyards are
considered to be the popular options in maintaining optimum visual privacy for the
owners from outsiders. Thick walls and high windows in some parts of external and
bedroom walls provide optimum acoustical privacy for the dwellers neighbors externally
and from adjacent rooms internally. These architectural designs and features not only
satisfy Islamic privacy requirements, but are energy-efficient design features that create a
comfortable home environment despite the extreme climate conditions outside (St. Clair,
2009). In consideration of these privacy patterns examples, Mortada (2005) argues that
optimum privacy in an Islamic traditional home entails a gender segregation system that
preserves women safety from any non-mahram (not blood-related) males. However,
gender space is interpreted differently in other Islamic countries of different cultural
backgrounds such as Malaysia, Iran and Yemen.
Islamic teachings remind Muslims not to violate household visual privacy by
looking into others home through their windows (Daneshpour, 2011; Hakim, 1986).
Some windows have been designed and installed in traditional Muslim homes with this
consideration in mind to ensure that such incidents are avoided (Figure 7).
Figure 7 : Traditional Islamic window height guidelines in Arabic cities (Hakim, 1986)
61
In Islam, the act of modesty (haya in Arabic), refers to a demeanour or an attitude of
shyness, politeness, humility and moderation (Chen, Bond, Chan, Tang & Buchtel, 2009;
Boulanouar, 2006) and is considered to be a part of one’s faith (Hussain, 2012). Five
prayers are undertaken each day in order to remind Muslims on the importance of
Islamic virtues such as modesty, and put them into practice (Mohammad Akram, 2004).
Muslims are reminded to possess outer (physical) and inner modesty based on the
teachings in Al-Quran and sunnahs (Boulanouar, 2006; Mortada, 2005). Another
physical Islamic modesty can be represented in the form of design humility on buildings
(Mortada, 2005). Mortada (2005) highlights the importance of humility in the appearance
of the house and interior spaces of a Muslim home. Profligacy in home design is not
recommended in Islam. However, a Muslim home can maintain its elegance and beauty
through minimal design and fastidious furniture arrangements (Mortada, 2005).
Muslim’s home is also a place to perform and practice religious activities such as
prayers, reciting of Quran or even families’ funeral services (Omer, 2010). The flexibility
of performing the prayers at home individually, with families and friends highlights the
importance of the provision of internal modesty spaces for these activities.Modesty
demonstrates a close connection between privacy and hospitality within Muslim home
(Mortada, 2005), signifying that a person is moderate, humble and in control of his/her
life while ensuring that he/she intact with the society and environment (Sobh et al., 2012;
Fay, 2010).
Receiving guests is a significant domestic etiquette in Islamic hospitality teachings.
Like privacy and modesty, hospitality too has a substantial impact upon the designs and
layouts of Muslim home worldwide. In traditional Middle Eastern homes (Sobh & Belk,
2011), for example, men play an important role in entertaining guests in the public
62
domain of the house, called majlis. Women, on the other hand, control most of the
interior spaces (Sobh & Belk, 2011; Wynn, 2007) and socialize in the living area or in
their rooms (female formal space), with all food preparation being done in the kitchen
area (Wynn, 2007). Islamic teachings on privacy, modesty and hospitality have their own
complex natures, which are often misconceived by non-Muslims (Sobh et al., 2012; Sobh
& Belk, 2011; Hallak, 2000; Bahammam, 1987). These teachings strongly shape their
activities, behaviors and the use of space. Furthermore, Muslims come from different
parts of the world and have their own cultural traditions with regards to home privacy,
modesty and hospitality.
2.5 Ethical Consideration
In exploration, surveying and interviewing the Muslims families in their homes there are
many needed to be considered and put in mind to avoid misunderstanding or any conflicts.
First is the Potential risk indicates if there are risk associated in the project, such as going to
the female spaces in their homes depending on the families observance in Islamic teaching
and other/s. Second is the Managing risk providing letter or written permission and brief
justification for considering the low risk application. Third is the Potential benefits indicates
if there are any potential benefits associated with project and who benefits it. Lastly is
confidentiality of the information, photograph, or any related documents in the research.

63
2.6 Present Condition
2.6.1 Demographic Data
Barangay Roxas 31-D is situated along Quezon Boulevard extending all the way down to
the shoreline part of Davao Gulf with boundaries covering Jacinto Extension in the north and
Mabini Extension in the South. Roxas Extension is the center street explaining the use of
“Roxas” to be included in the Official name for easy location.
According to the 2015 Census, the age group with the highest population in Barangay
Roxas 31-D is 20 to 24, with 943 individuals. Conversely, the age group with the lowest
population is 80 and over, with 34 individuals. Combining age groups together, those aged 14
and below, consisting of the the young dependent population which include infants/babies,
children and young adolescents/teenagers, make up an aggregate of 30.80% (2,563). Those
aged 15 up to 64, roughly, the economically active population and actual or potential
members of the work force, constitute a total of 65.56% (5,455). Finally, old dependent
population consisting of the senior citizens, those aged 65 and over, total 3.64% (303) in all.
The computed Age Dependency Ratios mean that among the population of
Barangay Roxas 31-D, there are 47 youth dependents to every 100 of the working age
population; there are 6 aged/senior citizens to every 100 of the working population; and
overall, there are 53 dependents (young and old-age) to every 100 of the working population.
The median age of 24 indicates that half of the entire population of Barangay Roxas 31-D are
aged less than 24 and the other half are over the age of 24.
64
Figure 8. Age group chart
Source: PhilAtlas
The number of population and number of household members in Barangay 31-D group
by Age, by Sex, by Purok shown in Table 1 below. In Addition, A number of households by
religious affiliation by Purok shown in Table 2 below. Out of Fifteen puroks, the researcher
only chose 8 Puroks in Barangay Roxas 31-D where most of Muslims as residing in Puroks
7A, 7B, 8A, 8B, 9, 10, 11, 12, and a total of 205 households by religious affiliation in Islam.
65
Table 1. Number of Household Members by Age Group, by Sex, by Purok, as of June 2014
6-12 (Elementary 13-17 (High

0-2 (Toddlers) 3-5 (Preschoolers)
School) School)
Purok
F M T F M T F M T F M T
1 17 15 32 9 20 29 31 24 55 21 14 35
2 10 9 19 6 10 16 22 17 39 15 11 26
3 8 6 14 20 6 26 30 20 50 14 26 40
4 12 18 30 16 14 30 33 41 74 27 41 68
5 22 21 43 33 22 55 41 35 76 35 32 67
6A 27 29 56 31 38 69 62 61 123 34 38 72
6B 12 16 28 15 10 25 37 34 71 19 23 42
7A 14 16 30 27 21 48 25 40 65 28 25 53
7B 14 14 28 11 16 27 40 39 79 15 26 41
8A 28 30 58 31 34 65 49 63 112 55 42 97
8B 37 45 82 39 40 79 76 75 151 38 56 94
9 4 9 13 9 9 18 17 6 23 11 12 23
10 16 8 24 15 18 33 30 49 79 19 14 33
11 7 2 9 2 7 9 6 13 19 15 11 26
12 18 14 32 21 12 33 35 43 78 22 25 47
Total 246 252 498 285 277 562 534 560 1094 368 396 764
Cont. Table 1. Number of Household Members by Age Group, by Sex, by Purok, as of June 2014
18-64 (Working Age 65 & over (Senior

Total
Pop’n) Citizens)
Purok
F M T F M T F M T
1 176 159 335 14 8 22 268 240 508
2 98 106 204 10 6 16 161 159 320

66
3 138 139 277 14 4 18 224 201 425
4 157 154 311 16 11 27 261 279 540
5 231 234 465 23 13 36 385 357 742
6A 207 204 411 9 10 19 370 380 750
6B 141 144 285 10 6 16 234 233 467
7A 159 150 309 11 6 17 264 258 522
7B 154 147 301 14 9 23 248 251 499
8A 259 249 508 14 13 27 436 431 867
8B 360 326 686 19 4 23 569 546 1115
9 73 74 147 6 2 8 120 112 232
10 131 140 271 10 10 20 221 239 460
11 57 40 97 6 3 9 93 76 169
12 184 167 351 20 24 44 300 285 585
Total 2525 2433 4958 196 129 325 4154 4047 8201
Source: Barangay Hall of Roxas 31-D from PRA-Social Census
Table 2. Number of Households by Religious Affiliation, by Purok, as of June 2014
Iglesia
Baptis Pro Evan 7th Day Pente Jehovah Church
Purok Catholic
t testant gelical Adventist
ni Islam
costal Witness of Christ
Cristo
1 95 0 2 0 0 5 1 1 3 2
2 57 1 0 0 0 2 0 0 1 0
3 84 1 0 0 1 1 0 1 2 0
4 107 3 2 1 1 1 1 1 2 0
5 141 4 1 0 1 1 8 0 2 0
6A 140 1 0 0 3 1 7 0 0 1
6B 89 2 0 0 0 2 11 0 1 0
7A 92 0 0 1 15 0 3 0 0 0
67
7B 82 0 0 0 1 1 6 0 9 0
8A 147 1 2 0 1 6 26 0 1 1
8B 62 0 0 0 1 0 140 0 1 0
9 42 0 0 0 2 0 0 2 0 0
10 84 1 0 0 1 1 2 0 0 0
11 40 0 0 0 0 0 0 0 1 0
12 107 3 0 0 1 1 0 2 1 1
Total 1369 17 7 2 28 22 205 7 24 5
Christia Monca Dating Born Four

Purok n
LDS
dista Daan Again Square
Mormons Total
1 2 0 0 0 0 0 0 111
2 0 1 1 0 3 0 0 66
3 0 0 0 0 1 1 0 92
4 2 0 0 0 0 0 0 121
5 11 0 0 0 1 0 1 171
6A 0 0 0 0 0 1 0 154
6B 2 0 0 0 0 0 0 107
7A 0 0 0 0 0 0 0 111
7B 0 0 0 0 0 0 0 99
8A 4 0 0 0 0 0 0 189
8B 0 0 0 0 0 0 0 204
9 0 0 0 0 4 0 0 50
10 0 0 0 0 0 0 0 89
11 1 0 0 0 0 0 0 42
12 1 0 0 1 7 1 0 126
Total 23 1 1 1 16 3 1 1732

68
The population of Barangay 23-C grew from 6,370 in 1990 to 16,489 in 2015, an
increase of 10,119 people. The latest census figures in 2015 denote a positive growth rate of
1.66%, or an increase of 1,364 people, from the previous population of 15,125 in 2010.
Figure 9. Population Density and Growth Trends
Source: PhilAtlas
69
Figure 10 . Number of Household Members by Age Group, by Sex, Year 2019
2.6.2 Physical Data
2.6.2.1 Macro-Site Data
Davao City is approximately 588 miles (946 km) southeast of Manila over land, and
971 kilometres (524 nmi) by sea. The city is located in southeastern Mindanao, on the
northwestern shore of Davao Gulf, opposite Samal Island. The economic activities in the
city is Agriculture and Commerce. Davao City is named as a "Fruit Basket of the
Philippines" the products are mangoes, pomeloes, bananas, coconut products, pineapples,
papayas, mangosteens and cacao. The Davao Gulf provides a living for many fishermen.
Some of the fish products include yellow fin tuna, brackish water milkfish, mudfish,
shrimp and crab. Most of the fish catches are discharged in the fishing port in Barangay
Toril, which are then sold in the numerous markets within the city.
70
Figure 11 Exits and entrances going to the site
Source: Google Map
2.6.2.1.1 Area and Land Uses
Davao City has an area of 244,000 hectares, or 8 per cent of the land area of
Southern Mindanao Region or Region XI. It is divided into 3 congressional districts and
furthermore divided into 11 administrative districts. Poblacion and Talomo Districts
comprises District I, meanwhile District II is composed of the Agdao, Buhangin,
Bunawan and Paquibato, District III includes Toril, Tugbok, Calinan, Baguio and
Marilog.
Land Uses: Residential use, Commercial Use, Industrial Use, Institutional Use,
Parks and Recreation, Infrastructure and Utilities, Agriculture Use, Forest, Agro-
Industrial, Grassland/Pasture, Planned Unit Development, Open Space, Special Use,
Tourism Development, and Quarrying.
2.6.2.1.2 Climate
Davao City's climate is classified as tropical. There is significant rainfall throughout
the year in Davao City. Even the driest month still has a lot of rainfall. The Köppen-
Geiger climate classification is Af. The average annual temperature in Davao City is 27.0
°C. Precipitation here averages 1878 mm (Climate-data.Org).

71
Figure 12. Average temperature
Source: Weather Atlas
The warmest month (with the highest average high temperature) is April (33°C).
Months with the lowest average high temperature are January, February, June, July,
August and December (31°C). Months with the highest average low temperature are
April, May, June, July, August, September and October (23°C). Coldest months (with the
lowest average low temperature) are January, February, March, November and
December (22°C) shown in Fig. 10 above.

72
Figure 13. Average rainfall days

Source: World Atla
The month with the highest number of rainy days is June (17 days). Months with the
lowest number of rainy days are March and April (11 days) shown in fig. 11 above.
Micro-Site Data (Poblacion)
2.6.2.1.3 Boundaries, OCPDC-GIS
 North- 21C
 South- 37D
 East- Davao Gulf
 West- 36D
Location Characteristics: Coastal
Classification: Urban
Land Area (in has), OCDPC-GIS: 22.597
Land Use (in has), OCDPC-GIS
Floodway Mitigation 16.185

Institution
Major Commercial
Minor Commercial 3.876
High Density Residential 2.536
Medium Density Residential

Low Density Residential
Socialized Housing
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Light Industrial
Infrastructure/Utilities
Prime Agricultural
Agricultural Non-Tillage
Planned Unit Development
Tourism Development
Urban Ecological Enhancement
Parks and Recreation
Conservation
Inland Water Zone
Open Space
Special Use
Marginal
Total 22.597
Table 7. Land use in Barangay 31-D

Source: General Profile, Poblacion District, Davao City, 2016
Topography
Soil Classification: Matina Clay,Cabantian Clay and Faraon Clay
Elevation (in has), OCDPC-GIS
>200 m 22.597
201 - 500 m -
501-1,000m -
Total 22.597
Table 8. Elevation
Slope (in has.), OCPDC-GIS
M-Level to Nearly Level (0-3%) 22.597

N-Gently Sloping to Undulating Range (3-8%)
O-Undulating to Unrolling Range (8-8%)
P-Rolling to Moderately Steep Range (18-30%)
Total 22.597
Table 9. Slope
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Durability of Structure Material, by Purok
Durability of Housing Materials

Purok Shanty Salvage Total
Light
Concrete Semi-Concrete
Materials /Payag Materials
1 26 53 32 0 0 111
2 22 22 22 0 0 66
3 20 33 36 3 0 92
4 15 47 55 4 0 121
5 42 84 45 0 0 171
6A 4 65 85 0 0 154
6B 10 37 49 11 0 107
7A 26 40 45 0 0 111
7B 32 39 27 1 0 99
8A 15 55 119 0 0 189
8B 20 57 126 1 0 204
9 12 23 13 2 0 50
10 40 30 19 0 0 89
11 32 6 4 0 0 42
12 55 51 20 0 0 126
Total 371 642 697 22 0 1732
2.6.3 Sectoral Data
2.6.3.1 Social Services
Health Facilities, CHO 2015

No of Health Centers/Brgy Health Stations 0
Barangay Health Human Resource
No. of Barangay Health Workers 6
No. of Barangay Nutrition Scholars 1
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School Facilities, Dep.Ed 2015

No. of Schools
Public
Elementary
Secondary
Private
Preschool
Preschool and Elementary 1
Elementary only
Secondary only
Preschool, Elementary & Secondary
Social Welfare, CSSDO 2015
No. of Day Care Centers
Center Based 3
Home Based
Table 10. Social Services of Barangay 31-D

2.6.3.2 Economic Services
Commercial & Industrial Establishments, Bus. Bureau,

2015
Micro
Number 90
Total Capitalization (in million pesos) 16,048,275.00
Declared No. of Employees 172

Small
Number 1
Total Capitalization (in million pesos) 4,400,000.00
Declared No. of Employees 1

Medium
Number
Total Capitalization (in million pesos)
Declared No. of Employees
Large
Number
Total Capitalization (in million pesos)
Declared No. of Employees
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Table 11. Economic Services of Barangay 31-D

2.6.3.3 Environmental Management
Garbage Disposal Practices, BC Collected
Table 12. Environment Management of Barangay 31-D

2.6.3.4 Infrastructure and Utilities
Power, DLPC 2015 DLPC

Water System, DCWD, CEO, 2015 DCWD
Table 13. Infrastructure and Utilities of Barangay 31-D

2.6.4 Industry Profile
2.6.4.1 Background of Barangay Roxas 31-D
Barangay Roxas 31-D is the 31st barangay belonging to the Poblacion District,
District 1 of Davao City, Philippines. Created in 1965, Barangay 31-D celebrates
its founding anniversary every last Sunday of December with almost a month long
celebration. Its population as determined by the 2015 Census was 8,321. This
represented 0.51% of the total population of Davao City.
2.6.4.2 Livelihood
The livelihood of the residents in Barangay Roxas 31-D are service labors,
vendors, tricycle/trisicad drivers, businessmen and government workers. In addition,
the site was classified as Minor Commercial zone and High Density Residential
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where business establishments of some owner residents are Sari-Sari, Hotel /
Dormitel, Parlor / Barber, Internet Café, Furniture, Vulcanizing, Bakery,
Carenderia/Bbq, Pharmacy, Boarding/Apartment house. According to the Rowena
Balansag-Padasay, Barangay Secretary, the issues and concerns of their barangay in
Large enterprises, Small and Medium scale business are peace and order resulting of
having few customers, improperly managed of owners income, lack of
advertisement. Even in Livelihood for cooperative and entrepreneur programs given
by the barangay hall for their starting capital are only few residents are participating.
2.6.4.3 Barangay Appropriations, as of June 2014 Annual Budget
Particulars Amount
5% Calamity Fund ₱ 212.049.95
10% Sangguniang Kabataan (SK) 424.099.90
20% Development Fund 744,434.40
General Administration
Katarungan Pambarangay Project
Health and Social Services Project
Services & Facilities for Environmental Project
Maintenance of Infrastructure Project (Road)
GAD Budget
Total ₱
Source: Secondary Data Gathering/ Barangay Council
2.6.4.4 Local Government Administration (2018-2020)

78
JOEL L. LANDERO SR.

Barangay Captain:
Barangay Kagawad (7):
1. OLIVIA D. PINO-N
2. NATHANIEL G. RAPAL
3. JEREMIAH N. CABALLERO
4. CESAR A. PUERTO JR.
5. NESTOR T. TUMAOB
6. MARLOU G. ABARQUEZ
7. PEDRO A. EMPASIS JR.
Barangay Secretary: ROWENA G. BALANSAG
BarangayTreasurer: JOCELYN L. CUIZON
CHAPTER III. INTERPRETATION AND

ANALYSIS
3.1 Situational Analysis
3.1.1 Identification and Evaluation of Needs

79
The researcher interview and direct observation the residents and thought of a solution
that is required in Muslim community. The site should be a community where most or at least
of the household living there is Muslim. This research is to explore and investigate the ways
of Muslim families live in their homes and to understand the influence of their Islamic
religious faith and different cultural backgrounds on their use of private and social space in
their homes. It is an important factor that it is where most Muslim lived there since this study
is building a Mixed-used Hotel-Condo.
In this research, It would be applicable in numerous understudies to structure a mixed-
used Hotel-Condo. In which, there are shortage or losing of Islamic teaching tradition and
culture backgrounds on their use of private and social space in their homes in a community.
We have to foster and revive this teaching tradition before it will be forgotten. These
collected information will help the researcher in building up the task that will fit the
requirements needed for the residents or community.
3.1.2 Restatement of the Problem
Housing design focuses on creating an environment that promotes the needs of its
individuals (OIKODOMOS, 2011). In Islamic religious traditions, we currently have little
understanding where the houses of Muslims reflect the design and fulfill the use of personal
and social areas and some areas are failed to fulfilled it. Islam is a religion that provides clear
guidance about all aspects of life and use of private and social spaces within it. According to
Othman 2016, there are three principles influences the Muslims houses that could understand
the specific needs of this group in their home from a design perspective. The research gap is
the knowledge about the ways of Muslims that practices their Islamic tradition and belief
within their homes, and in order to provide this kind of information, research is needed.
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Every year, the Muslim population is increasing significantly and their demands with regard
to their home or living settings have the potential effects for architecture and interior design.
These assembled information will help the researcher in building up the task that will fit
the requirements needed for the residents.
3.1.2 Restatement of the Problem
3.1.2.1. What are the factors that influence Muslim housing design?
3.1.2.2. How does Islam faith affect the use of spaces in their homes?
3.1.2.3. What other influences that affects the Muslim families at home?
3.1.3 Recommendations, Suggestions and Proposal
The researcher proposes a mixed-used Hotel-Condo, a safe and secure atmosphere for
residents or society to assess and complete the design for users ' needs. This proposed project
will cater the needs of the residents of the proposed site, as well as the neighboring barangays
or puroks. Encouragement in terms of the social opportunities and good relations that were
found to exist between Muslim home owners/occupants and non-Muslims in their
neighborhoods.
3.2 The Site
3.2.1 Background
In selecting a location to suit the said proposal is one of the most crucial thing that
the researcher should carefully analyze and do. Two sites have been analyze to best fit in
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the criteria of the researcher. The chosen site will experience justification and
investigation to give its imperatives and focal points.
3.2.1.1 Site Selection Criteria
Different criteria were executed and choose for a potential site in this research. The
criteria were picked for the effect on the structure and provide architectural solution for
the ideal task. These criteria incorporates where a most of the household are Muslim live
in and problem in population, location, accessible, and utilities.
3.2.1.1.1 Problem in a community
The aim of this study is to provide knowledge about the ways of Muslims that
practices their Islamic tradition and belief influence of their Islamic religious faith
and different cultural backgrounds on their use of private and social space in their
homes. And to make an architectural solution to solve the problem that might fit in
this research’s goals.
3.2.1.1.2 Population
Muslims households are the primary group target, the Muslim population
increases leads to an increasing demand for Islamic buildings such as mosques and
Islamic centers in order to sustain their needs.
3.2.1.1.3 Location
The site should be within an urban area or adjacent to the informal settlers if the
residents could benefit from it.
3.2.1.1.4 Accessible
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Both the residents and the nearby puroks should have the place accessible. It
should have many access were all people can benefit from.
3.2.1.1.5 Utilities
Utilities such as electrical, water, and sewer lines or systems should be available
in the site.
3.2.1.2 Site Selection and Justification
The researcher selects two possible sites for the proposed Mixed-used Hotel-Condo
that can fit to the site choice criteria stated above. Through site visits and investigation to
Davao City Comprehensive Zoning Map, as well as through Google mapping, this two
sites have been observed to be possible proposed site. With the help of the criteria
expressed above, the site choice was limited to two possible areas:
1 – very poor
2 – poor
3 – good
4 – excellent
1. Barangay 23-C, Davao City

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Figure 14. Site 1- Barangay 23-C, Davao City

Source: Google Map
1 2 3 4
A. Problem in Waste
Waste management in the area
B. Population
A lot of people residing in the area
Residents are well-oriented
C. Location
Within urban area
Settled in informal sector
Near the downtown area
D. Accessible
Accessible to private and public vehicles
Easy access to anyone
E. Utilities
Available water, electrical, and sewer lines
TOTAL 26
2. Barangay Roxas 31-D, Davao City

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Figure 15. Site 2- Barangay Roxas 31-D, Davao City

Source: Google Map
1 2 3 4
A. Problem in Waste
Waste management in the area
B. Population
A lot of people residing in the area
Residents are well-oriented
C. Location
Within urban area
Settled in informal sector
Near the downtown area
D. Accessible
Accessible to private and public vehicles
Easy access to anyone
E. Utilities
Available water, electrical, and sewer lines
TOTAL 30
The location situated in barangay after reviewing all the requirements. Barangay
Roxas 31-D, Davao City was the most suitable location for this research.
3.2.1.3 Site Analysis

85
The Barangay Roxas 31-D has a total land area of 22.597 has or 2,259,700 sq.
meters. The population of barangay according to NSO 2015 census is 8,321, represented
0.51% of the total population of Davao City. Its allocated area for major commercial is
0.159 has or 1,590 sq. meters. The soil type found in this area are Matina Clay,Cabantian
Clay and Faraon Clay. The slope of this area can be classified into M-level which 0-3%.
3.2.1.3.1 Technical Description
Barangay Roxas 31-D is situated at approximately 7.0612 latitude, and 125.6149
longitude with a total lot area of 88,699.19 sq. meters or 8.90 has.
Figure 16. Vicinity Map

Source: Google Map
The site has many access including the main road Quezon Blvd. And near the Davao
City Islamic Center and schools.
3.2.1.3.2 Sun Path and Wind Path

86
Figure 17. Sun Path

Source:Google map
3.2.1.3.3 Zoning
Figure 18. Land Use and Zoning Map

Source: http://map.davaocity.gov.ph/zoning/
The site is situated Barangay 31-D and classified within three (3) zone classifications,
namely; Minor Commercial zone (C-1), High Density Residential zone (R-3) and Flood way
87
Mitigation Sub-Zone according to the Comprehensive Zoning Ordinance of Davao City
(2013-2022).
3.2.1.3.4 Accessibility
Figure 19. Access Road to Site

Source: Google map
The site is located inside Barangay 31-D. This can be access through Quezon Blvd St.
(Orange line) and going inside through Jacinto St., Roxas avenue, Bonifacio St., and Mabini
St. (Gray line). The site’s main transportation is through riding a pedicab or a tricycle.
3.2.1.3.5 Existing and Project Vehicular Movement
Figure 20. Existing Vehicular Movement

Source: Google map
88
The area experiences traffic everyday due to narrow roads having only to lanes and a
busy road because of private and public vehicles such as SUV, pedicabs and tricycles, also
some private and public vehicles were parked outside their house and establishments along
the road. The red lines show the way going inside of the site while the blue lines show the
way of going outside of the site.
3.2.1.3.6 Views
Figure 21. Views from the site

89
This photos where taken by the researcher in the site. Private and public vehicles were
parked anywhere which also causes traffic in the area. The site where near the seashore and
most of the informal settlers live there. Along the seashore is the ongoing construction of city
coastal road and the residents and other people are able to access it.
3.2.1.3.8 Noise
Figure 22. Surrounding noise

Source: Google map
The site is located and classified as a Minor commercial zone and High density
residential zone area, as well as a Flood way mitigation. In fig.20 shows the surrounding
noise coming from each sides of the site. Wherein the North East and West South direction,
noise comes from commercial and residential area, while in North West side noise comes
from commercial building, shops, and other building entities.

90
3.2.1.4 Site Constraints
3.2.1.4.1 Existing Residential Area
The site is an informal sector and a crowded area where the study is to solving
their problems. The area is prone to floods because their garbage are blocking the
drainage systems.
3.2.1.4.2 Visibility
The site is crowded for the people who wants to protect and maintain their
privacy and modesty. An advantage for the study because there are muslim residents
and an public area of uncontrollable privacy surrounded by residential areas, as well
as provide employments opportunities to the residents. Therefore, it can be easily
influence the residents to design a mixed-used development.
3.2.2 Site Maps
Figure 23. Site Map

Source: Google map
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3.2.3 Site Photos
Figure 23. Site Photos

Source: Researcher
3.2.4 Viability Studies
3.2.4.1 Technical Viability and Environmental Impact Assessment
Technology
The design and construction process of this project will incorporate traditional way and
on what Davao city can be offered.

92
Project Cost
Approximation Estimate was used in obtaining the estimated cost of the project. In
determining the total cost of the land, a factor value of 85,000 pesos per square meter was
used since it is reported according to 2019 Davao Market Report of Prime Philippines that the
land value in Poblacion area increased by 16 percent. The site of the project is approximately
86,968.84 square meters. This gives the total cost of land PHP 7,392,351,400. This is not yet
the total project cost for the construction cost was not yet include in the computation.
Site Condition:
 Location/Surrounding Areas: Although the site is not visible on the main road, it is
still an advantage because it is surrounded by residential areas.
 Land Area and Configuration: The site has a deformed structure with reclaims
lands from the seashores for better views and improvements especially for
accessibility and spacious land needed for this study.
 Access: The site can be accessible through Quezon Blvd. St. and going inside and
outside Jacinto St., Roxas avenue, Bonifacio St., and Mabini St.
 Climate: Davao City's climate is classified as tropical. There is significant rainfall
throughout the year in Davao City. Even the driest month still has a lot of rainfall. The
climate of the site is relevant to the design process, since this project also promotes
sustainability, which is essential for the design of a building.
 Topography: The site has near at the Davao gulf and leveled land which it will be
challenge also an opportunity in planning and constructing the project.
 Soil Type: The soil type of the site is Matina Clay, Cabantian Clay and Faraon Clay.
93
 Water Bodies: The site is just beside at the Davao gulf which prone to flood. Identify
as one of the Flood Mitigation Sub-zone in Davao City.
 Existing Structures: The site has already an existing minor commercial and
residential area.
 Drainage: There is no proper drainage system at the site for it to be filled with
garbage.
Resource Requirements:
Materials
Locally produced materials should be the materials needed to develop the project and use
local energy and water. The building should produce its own energy to prevent the mining
and use of fossil fuels for energy production.
Manpower
The development and success of this project require licensed professionals. They will
lead the project's entire construction and design process. Professional should work with
manpower in construction such as workers to complete the project.
Equipment
Equipment required in the building will be used to complete the design more easily and
quickly.
3.2.4.2 Legal Viability
Presidential Decree No. 1096 (National Building Code of the Philippines)
The designing and planning for the project shall adhere to this law. This law states the
minimum standard requirements for buildings.

94
Section 1212. Fire-Extinguishing Systems
Each building shall provide standard fire-extinguishing systems in every floor that has an
area of at least 200 sq. m. and in areas that contains light and flammable materials.
Section 1301. Electrical Regulations
The proposed establishment that uses electrical energy for technologies and devices to
provide ease and comfort for the users. Therefore, it should adhere to the requirements of the
Philippine Electrical Code.
Republic Act 9003. Ecological Solid Waste Management Act of 2000
Section 21. Mandatory Segregation of Solid Wastes - The LGUs shall evaluate alternative
roles for the public and private sectors in providing collection services, type of collection
system, or combination of systems, that best meet their needs: Provided, that segregation of
wastes shall primarily be conducted at the source, to include household, institutional,
industrial, commercial and agricultural sources
Section 32. Establishment of LGU Materials Recovery Facility. - There shall be established a
Materials Recovery Facility (MRF) in every barangay or cluster of barangays. The facility
shall be established in a barangay-owned or -leased land or any suitable open space to be
determined by the barangay through its Sanggunian. For this purpose, the barangay or cluster
of barangays shall allocate a certain parcel of land for the MRF. The MRF shall receive
mixed waste for final sorting, segregation, composting, and recycling. The resulting residual
wastes shall be transferred to a long term storage or disposal facility or sanitary landfill.
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THE PHILIPPINE GREEN BUILDING CODE
Section 6. Green Building Concept
Sustainability is one of the important factors that this project aims to achieve. By doing
so, the buildings should be guided by this code not only to increase sustainability but also to
lessen the negative effect of the buildings to human health and the environment.
Batas Pamabansa 344 (Accessibility Law)
This law will be considered in designing for the buildings. This law states the minimum
standard requirements needed for the mobility of the disabled persons in the building.
Republic Act 9514 (Fire Code of the Philippines)
This act will ensure that the building has preventive and safety measures against fires.
This law will be considered in designing the project to ensure the safety of the users.
3.2.4.3 Financial Viability
ASSUMPTION OF PROJECT ESTIMATE COST:
Approximation Estimate was used in obtaining the estimated cost of the project. In
determining the total cost of the land, a factor value of 85,000 pesos per square meter was
used since it is reported according to 2019 Davao Market Report of Prime Philippines that the
land value in Poblacion area increased by 16 percent. The site of the project is approximately
or 8.90 has. or 88,699.19 sq. Meters. This gives the total cost of land PHP 7,539,431,150.
This is not yet the total project cost for the construction cost was not yet include in the
computation.
96
Building Cost:
Mixed-used Hotel-condo
30,000 sq. meters x amount per sq. meter for Residential (PHP12,682)
= PHP 380,460,000
Commercial center
20,000 sq. meters x amount per sq. meter for Commercial (PHP10,626)
= PHP 212,520,000
Dawah Centre and Mosque
6000 sq. meters x amount per sq. meter for institutional (PHP 6,530)
= PHP 39,180,000
SITE DEVELOPMENT COST:
Assumed area for Open spaces: 20,000 sq. meters x 5,000 = PHP 100,000,000
ASSUMPTION TOTAL DEVELOPMENT COST:
PHP 7,392,351,400 + PHP 380,460,000 + PHP 212,520,000 + PHP 39,180,000 + PHP
100,000,000 = PHP 8,271,591,150
Sources of value: Philippine Statistics Authority, 2019

97
3.2.5 Design Proposal
After analyzing all the data gathered for this problem, the researcher concluded to
propose a facility that will help the residents, as well as other users, to make their community
greater housing variety and density, more affordable housing (smaller units), life-cycle
housing, more walk-able neighborhoods, reduced distances between housing, workplaces,
retail businesses, and other amenities and destinations, better access to halal foods (as food
retail and farmers markets can be accessed on foot/bike or by transit), more compact
development, land-use synergy and lastly, stronger neighborhood character, "sense of place",
community identity. The facility will be designed to accommodate the various needs of the
users. With the collected data, the researcher has come up with Three(3) facilities.
The first facility is mixed use hotel-condo a place where users, physical and spiritual as
well as emotional, can be feel free, secure and comfortable.
The second facility is commercial center where the residents and nearby barangays or
puroks can buy halal products for day to day activities, needs, and businesses and new
opportunities to make income. May raise social opportunities for social inclusion and
awareness about how and what Muslim role in a society or community. A public facility not
exclusive for Muslims but for other non-Muslims too.
The Third facility is Dawah centre where users can learn and inclusively to everyone.
And the Mosque/Masjid where the users can perform their prayer, this facility will be
exclusively for Muslim users.

98
CHAPTER IV. ARCHITECTURAL

PROGRAMMING
4.3 Behavioral Analysis
4.1.1 Flow of the Users in the Site
The residents and public users are welcomed with a friendly, safety, and clean
environment. The residents have direct access to all areas, except for the mosque/masjid area
is exclusively for muslim users, either a resident or a public user. While the public users have
only access to the commercial establishment/center and dawah centre area where they can
socialize and learn, an social inclusion opportunity for muslims and non-muslims, and a
recreational or leisure area where users, friends and families can relax
enjoy the scenery of the sea and children can play safely. Parking spaces will be provided for
the residents and public users, and a well-paved and safe drainage system to prevent blockage
and flooding in the area.
4.1.2 General Flow of the Users in the Mixed used Hotel-Condo
The proposed project is consist of different buildings or spaces used for different
services. First, Mixed used hotel-condo is design to accommodate muslims and non-muslims
and who come and visit the City. Second, the commercial center where opportunities to make
income and may raise for a social inclusion or interaction used to serve for daily business
activities. Third is Dawah center and Mosque is design for educational purpose and for
religious activities and propagation. Lastly, the recreational park are provided for a residents,
friends, family and other users activities to enjoy and relax viewing the Davao gulf.
99
ENTER SOCIALIZE
EXIT BUSINESS
RELAX LEARN
Activities depends upon the function of the building or spaces. Walls are designed to
enclosed and, for modesty, encourage privacy and space separation for modesty. Trees and
road are used for open areas to differentiate or separate from the adjacent establishments.
Commercial establishment where most of the activities and interaction occur are designed
with walls made of translucent glasses and wooden partition with calligraphy, floral or
arabesque and geometric patterns related to Islamic decorative canon.
4.2 Interrelationship Analysis
4.2.1 Site
The proposed site is situated Barangay 31-D and classified within three (3) zone
classifications, namely; Minor Commercial zone (C-1), High Density Residential zone (R-3)
100
and Flood way Mitigation Sub-Zone according to the Comprehensive Zoning Ordinance of
Davao City (2013-2022). The proposed project is design to accommodate the needs of the
residents as well aa the nearby barangays or puroks. In addition, the proposed project will
provided a parking area and recreational area adjacent to the seashore, and residents and other
users will be able to enjoy viewing the Davao gulf. Therefore, a possibility of an mixed used
development used as an approach to the site development to lift into a suburban environment
that will help solve the problems associated with congestion, house deficit, and fragmented
growth in the community. Furthermore, for the area of flood way mitigation, an Nature-based
solutions for risk reduction in the context of floods will be adopted.
Driveway
Parking Commercial Parking

D Area Center Area D
r r
i i
v Mixed Use Mixed Use v
e Dawah e
Hotel-Condo Hotel-Condo
w Learning w
a Centre a
y y
Parking Parking
Mosque
Area Area
Driveway Driveway
LEGENDS:
Recreational
PARKING AND DRIVEWAY
Park
PATHWAY
COMMERCIAL
INSTITUTIONAL
PARKS AND PLAYGROUNDS
Site Development Bubble Diagram Plan
101
4.3 Qualitative Analysis
GOALS FACTS CONCEPT NEEDS PROBLEM

FUNCTION  To be able to  Population  Mixed used  Privacy  How to
design a of residents development  Safety provide a
Community residential steadily  Nature-based  Convenient mixed use
especially for growing per solution for development
characteristic Muslim year Flood control where
families.  Muslims and lightened,
s  To provide Non- house
Islamic Muslims adequacy,
Relationship knowledge who still and united
and practices have little and organize
Space for Muslims knowledge growth in
and Non- about Islam the
adequacy community
Muslim.  In Republic
 To provide Act No. as well as
employment 11201. the
to the “Department environment
residents of Human  How
 To provide a Settlement Muslims and
proper and Urban Non-
drainage Developmen Muslims
system to the t.” socialize
area  Comfortabili without
ty and breaking of
satisfactory privacy and
of houses of modesty
the users  How their
livelihood
maintain
FORM  A secure and  View of  A friendly,  Clear  How to
safety Davao gulf safe and separation design
Site environment  Minor clean of private spaces that
 flood control commercial environment and public would
Environment environment zone(C-1) where users spaces adequate the
 Accessible to  High influenced in  Mixed used needs of the
Climate respecting Hotel- users
all users Density
neighbors Condo, especially
Orientation A Residential
especially Mosque for Muslims
Functionality Zone(R-3)
when Muslim and Dawah
Accessibility and  Flood way practicing
responsivene center, and
Mitigation their faith
ss to meet the a
Safety and Sub-Zone freely.
socio- recreational
 88,699.19 area
security economic and sq. Meters.
cultural need

of the
community
102
ECONOMY  Cost-  Land cost:  Functional  Estimates  How to

effective PHP8,271,5 and universal analysis design a
Cost  91,150 designs facilities or
spaces that
Energy provide the
exceptional
conservation needs of the
users yet
practical
TIME  Includes new  The demand  Adapt to  Maintenanc  How to
systems and to provide a changes e of design a
Significance technologies basic needs through time fairness and facility that
and living equality incorporates
Activities space for the new
growth of technologies
adaptability population and adaptive
to the
changes that
may happen
through time
4.4 Quantitative Analysis
The target users of this project are the Muslims residents or the Muslim community of
the proposed site. A Mixed use Hotel-Condo is not only exclusively for the Muslims but also
inclusively for everyone for the purpose of creating opportunities for social inclusion, so
Muslims and Non-Muslims will have a knowledge about Islam of what Muslim role in the
community and in the society. In this section, space and building requirements for each
structure in the site will be shown.
4.4.1 Mixed Use Hotel-Condo

103
This Proposed project will observe privacy, modesty, and hospitality of the residents user
according to the Qur’an and Sunnah, preserve livelihood for the residents as well as creating
opportunities for social inclusion from different religions and ethnic-cultures.
Spaces requirements: Level: Units: Area:
Lobby
Reception area
Function room
Luggage
Souvenir Shop
Rentable spaces
Restaurant
Kitchen
Toilet
Workers room
Administrative Office
Engineering and
Maintenance room
Security room
Rentable space
Cafe
Private pool
Roof garden
Family room
Single room
104
Double room
Presidential suite
Washing room
Linen room
4.4.2 Commercial Center
Halal Supermarket
Lobby
Flea vendors
Human Resources Dept.
Customer service
Workers room
Function hall entry area
Function hall
Rentable stalls
Concessions
Home supply
Textile supply
Electrical Dept.
Women wear
Men wear
105
Food court
Kids play area
Public toilet
Administrative Office
Mechanical room
Electrical meter room
Recycling area
Security room
Workers room
Service room
4.4.3 Dawah learning Center
Administration office
Lobby
Lecture hall
Classroom
Toilet
Multimedia room
Storage
Record room
106
Library
Librarian lounge room
Conference room
4.4.4 Mosque
Washing area for men
Toilet for men
Prayer area for men
Minbar
Imam room
Storage
Prayer area for women
Washing area for women
Toilet for women
Porch
4.4.4 Overall Space Matrices
ENTRANCE
PARKING SPACE
COMMERCIAL CENTER
MIXED USE HOTEL-CONDO

107
DAWAH LEARNING CENTER
MOSQUE NECESSARY
RECRETIONAL AREA DESIRABLE

UNNECESSARY
CHAPTER V. SYNTHESIS
5.1 Design Philosophy
"My real dream is that everybody will see their self-interest tied up with someone else,
whether or not they see them, and see that as an opportunity for growing closer together as a
culture and as a world." -Majora Carter, 2008
This philosophy was quoted by Majora Carter an American urban revitalization
strategies, public radio host and economic diversity advocate. It was stated that to learn how
to do our best to help each other, to create opportunities for real growth as a people, to ripen
as a society and as a species into something always more compassionate and connected. It is
in this spirit of constant improvement for the people of this planet that we turn toward the
notion of social inclusion.
The design philosophy was applied to this project proposal and how it can help promote
and create opportunities for social inclusion for Muslims and Non-Muslims, where
contributes to the sustainability of humanity, by aiming to integrate into society people who
have been traditionally excluded from the opportunities and resources of a healthy world.
108
5.2 Design Objectives
The project's objectives is to create and provide a place where Muslims can practice their
faith freely, provide employment for residents and nearby residing barangays or puroks,
promote Islam's religion and share knowledge through the Dawah Center for non-Muslims
and Muslim who still have little knowledge of Islam and what Muslim role in the community
and in the society. Using Social inclusion approach might be the greatest chance at
connecting as a society and ensuring the entire well-being facing massive global and local
problems like poverty, inequality, discrimination, and conflict.
5.2.1 Function
A design spaces and buildings will be provided according to their needs of Muslims residents
as well as the Non-Muslims residents observing privacy, modesty, and hospitality of the
residents user according to the Qur’an and Sunnah, preserve livelihood for the residents and
creating opportunities for social inclusion from different religions and ethnic-cultures.
5.3 Architectural Concept
5.3.1 General (Major) Concept:
SPIDER WEB
A spider web concept is an inspiration of flowing and growth. By definition, a web
means an complex system of interconnected of things or people, Origin; woven fabric.
Symbolize for aptitude, enthusiasm, shrewdness, protection, resourcefulness, growth and

109
beauty. This concept was very relevant as the project dealt with designing of a space where
individuals and groups gather to promote and share common interest.
5.3.1 Minor Concepts:
Indigenous ethnic into the contemporary where historical heritage of Filipino Muslim Culture
and arts such as ATTAP (Pitch roof) of malay or tausug house is a form of various degree,
height, gradient and make that will prevent water seepage and for low thermal capacity gives
good insulation against heat; provide for storage and decorate with meaningful characters
based on belief systems. KULINGTANG GONG a maguindanaon traditional playing
instrument, is an ancient instrumental form of music played by many regions and cultures.
PANOLONG is a carved beam that protrudes in the front of the house and styled with okir
motif. The shape of the panolong is an architectural translation of a "prow" meaning the
protruding part in the front of a ship. OKIR or okkil is the term for geometric and flowing
designs (often based on an elaborate leaf and vine pattern) and folk motifs that can be usually
found in Maranao and Muslim-influenced artwork, especially in the southern Philippines, and
in some parts of Southeast Asia. an ornaments use in the house of maranao and other ethnic
group symbolize of power and prestige usually adorned during festivities. In addition, In
maguindanao cultural tradition the color red means bravery, green for peace, black for
dignity, white for sadness. Okir and Panolong will use as ornament in the different buildings.
MIHRAB is a semicircular niche in the wall of a mosque that indicates the qibla, that is the
direction of the Kaaba in Mecca where Muslims should face when praying. Above mention
are use as architectural concept to different buildings and spaces. An opportunities to promote
Filipino Muslim culture and arts and preserve the Filipino heritage from different ethnic
groups.
110
5.4 Architectural Design Parameters
Architectural
Design Parameters Issue Design guideline
attribute
Convenient, NBCP and Islamic Guiding
Style, forms, colors
Users safety and Principle (Shari’ah Law),
of rooms and spaces
secure Islamic architecture (Mosque)
Accessibility and Circulation
Building Users and BP344 and Parking space
orientation transportation
Safety and
Security Users Protection Setbacks and Boundaries
environment
Socio-Cultural Contemporary Historical heritage of Filipino
Users
sensibility design Muslim Culture and arts
Open spaces and Leisure and
Recreational parks and Urban
Physical Site Near Davao
Development
environment Gulf
Rooms and
Cost-Efficiency Users Materials and resources
Facilities
CHAPTER VI. DESIGN TRANSLATION

6.1 Architectural Design Concept
111
Spider web concept was very relevant as the project dealt with designing of a space
where individuals and groups gather to promote and share common interest. The buildings
and spaces in the site, namely; the COMMERCIAL CENTER, MIXED USE HOTEL-
CONDO, DAWAH LEARNING CENTRE, MOSQUE and RECREATIONAL PARK are
oriented in a manner which gives high priority of the natural view of the Davao gulf adjacent
the site and the sun path. The site is inspired by a spider web where the buildings and spaces
act as core webs and the pathways connecting these buildings and spaces act as the strands. A
way to create innovative possibilities of erecting spaces, of enveloping spaces, or even of
creating flexible or convertible spaces able to combine technical, human and playful aspects
in a single solution. A Project proposal can provide a convenient, safety and secure
environment for the resident users is intended to connect diverse people in a community or in
society.
6.2 Architectural Design Considerations

112
In considering the approach for this project, the designer should keep in mind the
following:
 Elevated Structures – a flood way mitigation site or a prone flooding area
structures should be elevated for a lower risk of flooding.
 Adequate Lighting – Good lighting makes the staff feel less fatigue and also
makes the tasks easier to perform.
 Space separation and adequacy – separated room or space of male and female, a
large and convertible spaces for extended family.
 Secure environment – for protection and privacy of the users.
 Traditional Islamic teaching from the Qur’an and Sunnah - A halal way of living
or way of living of Muslim in Islam.
 Kiblah Direction - a direction of the Kaaba in Mecca where Muslims should face
when praying.
 Restroom etiquette – A restroom should have a spray bidet for it is essential to
keep toilets clean and hygienic to avoid transmission of germs and infections.
6.3 Architectural Development Transformation
Like spider web, designing of a space where individuals and groups gather to promote
and share common interest. Where a convenient, safety and secure environment for the
resident users is intended to connect diverse people in a community or in society. In
Addition, ascent style of landscape arrangements adjacent to the buildings for the users,
family relatives, and guests, to enjoy and relax in visiting the place or the amenities.
6.3.1 Major Concept (Site):

113
6.3.2 Minor Concept (Buildings):
6.4 Architectural Design Philosophy
"My real dream is that everybody will see their self-interest tied up with someone else,
whether or not they see them, and see that as an opportunity for growing closer together as a
culture and as a world." -Majora Carter, 2008
This philosophy was quoted by Majora Carter an American urban revitalization
strategies, public radio host and economic diversity advocate. It was stated that to learn how
to do our best to help each other, to create opportunities for real growth as a people, to ripen
as a society and as a species into something always more compassionate and connected. It is
114
in this spirit of constant improvement for the people of this planet that we turn toward the
notion of social inclusion.
The design philosophy was applied to this project proposal and how it can help promote
and create opportunities for social inclusion for Muslims and Non-Muslims, where
contributes to the sustainability of humanity, by aiming to integrate into society people who
have been traditionally excluded from the opportunities and resources of a healthy world.
6.5 Site Development Plan
Site
Development Plan of Puroks 7A-12

115
6.6 Floor Plans
Ground Floor Plan
Second Floor Plan
Third Floor Plan

116
Ground Floor Plan
Second Floor Plan
Third Floor Plan
6.6.3 Dawah Learning Centre
Ground Floor Plan

117
6.6.4 Mosque
Ground Floor Plan
Second Floor Plan
6.7 Elevation
Front Elevation
Right Elevation
118
Front Elevation
Right Elevation
Front Elevation
Right Elevation
6.7.4 Mosque
Front Elevation
119
Right Elevation
6.8 Section
Section
Section
Section
120
6.8.4 Mosque
Section
6.9 Exterior Perspective
Exterior Perspective
121
6.9.4 Mosque
6.10 Interior Perspective
Interior Perspective
122
Lobby Interior Perspective
Lobby Interior Perspective
6.10.4 Mosque
Male Prayer Area Interior Perspective

123
BIBLIOGRAPHY
Mazumdar, S., & Mazumdar, S. (2004). Religion and place attachment: A study of
sacred places. Journal of Environmental Psychology, 24(3), 385-397.
Young, Patricia. (2014). The Presence of Culture in Learning. 10.1007/978-1-4614-
3185-5_28.
Center for Advanced Research on Learning Acquisition. (2015). What is culture?
Retrieved 31 March, 2015 from University of Minnesota,
http://www.carla.umn.edu/culture/definitions.html
Hayward, D. G. (1977). Housing research and the concept of home. Housing
Educators Journal, 4(3), 7-12.
Altman, I., & Chemers, M. M. (1984). Culture and environment. Cambridge:
Cambridge University Press.
OIKODOMOS (2011). Housing concepts
Mortada, H. (2011). Traditional Islamic principles of built environment. New York
(Paperback): RoutledgeCurzon.
Jiboye, A. D. (2014). Significance of house-type as a determinant of residential
quality in Osogbo, Southwest Nigeria. Frontiers of Architectural Research, 3(1), 20-27.

124
Hwaish, A. N. A. (2015). Concept Of The “Islamic House”; A Case Study Of The
Early Muslims House
Bahammam, A. S. (1987). Architectural patterns of privacy in Saudi Arabian
housing. (Master of Architecture / Thesis), McGill University, Montreal.
Othman, Z., Buys L. (2016) Privacy, modesty, hospitality and the design of Muslim
homes in Australia
Sixsmith, J. (1986). The meaning of home: An exploratory study of environmental
experience. Journal of Environmental Psychology, 6(4), 281-298.
doi: http://dx.doi.org/10.1016/s0272-4944(86)80002-0
Hodge, D. R. (2005). Social work and the house of Islam: Orienting practitioners to
the beliefs and values of Muslims in the United States. Social Work, 50(2), 162-162.
Oxford Dictionaries. (2015). Home. Retrieved 2011 from
http://oxforddictionaries.com/definition/home?q=home
Akalin, A., Yildirim, K., Wilson, C., & Kilicoglu, O. (2009). Architecture and
engineering students' evaluations of house façades: Preference, complexity and
impressiveness. Journal of Environmental Psychology, 29(1), 124-132. Retrieved from
http://www.sciencedirect.com/science/article/pii/S0272494408000443.
doi: http://dx.doi.org/10.1016/j.jenvp.2008.05.005
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Saeed, A., & Ebooks, C. (2003). Islam in Australia. Crows Nest, NSW: Allen &
Unwin
Ali, S. R., Liu, W. M., & Humedian, M. (2004). Islam 101: Understanding the
religion and therapy implications. Professional Psychology: Research and Practice,
35(6), 635-642. doi: http://dx.doi.org/10.1037/0735-7028.35.6.635.
POPCEN (2015). “Region XII (Soccsksargen)”. Total Population by Province, City,
Municipality and Barangay. PSA. Retrieved 20 June 2016.
Mutahhari, A. M. (2006). Islam and religious pluralism (2nd ed.). Canada: World
Federation of KSIMC.
Nasr, S. H. (2003). Islam: religion, history and civilization (1st ed.). San Francisco:
Harper Collins.
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(Ed.), Islam and social policy (1 ed., pp. 44-117). Nashville: Vanderbilt University Press.
126
APPENDICES
Interview questions
Title: Study on How Traditional Islamic teaching influence
Muslim housing design
• The purpose of this research is to explore and investigate the ways of Muslim families live
in their homes and to better understand the influence of their Islamic religious faith and
different cultural backgrounds on their use of private and social space in their homes in
Cotabato City.
• The main objective of this research is to explore and investigate the ways of Muslim
families live in their homes and to understand the influence of their Islamic religious faith
and different cultural backgrounds on their use of private and social space in their homes.
• The survey consist of semi-structured interview with open-ended questions: both
architectural and socio-cultural components of which are designed in an integrative manner to
supply the information required for the research.
• Research questions for this research are:
1) What are the factors that influence Muslim housing design?
2) How does Islam faith affect the use of spaces in their homes?
3) What other influences that affects the Muslim families at home?

127
THE CONFIDENTIALITY OF THE DATA WHICH IS OBTAINED IN THIS

SURVEYIS ENSURED BY MAINTAINING THE ANONYMITY OF THE
RESPONDENTS INTHE PUBLICATION.
1. FOCUSES ON THE PARTICIPANT:
Prompts:
1. First of all, thank for agreeing to participate in this interview. As an introduction,
could you tell me a bit about yourself and your family?
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
2. Could you tell me a little bit about what you like to do and how you and your
family spend your time?
____________________________________________________________________
____________________________________________________________________
• Do you spend mostly with your family or with your friends?
____________________________________________________________________
3. What are the important things to you in your daily lives, Family, community, friends,
home?
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
128
2A. FOCUSES ON PARTICIPANT’S HOME (GENERAL):
Prompts:
1. You have a lovely home. How long have you lived here?
__________________________
• Floor area (if known)?
___________________________________________________
2. I hope you don’t mind me asking but are you an owner or a tenant?
_________________
3. (If an owner) Did you build this yourself or did you buy it from someone else?
• What are the reasons for choosing this home in particular?
___________________________________________________________________________
___________________________________________________________________________
• If yes, did you build it to suit your special requirements and needs?
___________________________________________________________________________
___________________________________________________________________________
4. Let’s talk about the design of your house. Tell me a little bit about what you like
and don’t like about your house (best and worst features)? And why?
• Like (why particular design & style) ?

___________________________________________________________________________
___________________________________________________________________________
• dislike?______________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
_________________________________________________________
6. How does your home allow you to do the activities that are important to you?
129
• design, open spaces, etc.?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2B. FOCUSES ON PARTICIPANT’S HOME (PRIVACY):
1. Let’s talk about privacy. What are the important things about privacy for yourself and your
family in your home?
• Female protection, family safety, Islamic teachings, psychological, emotional needs?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. And how does your home allow you to achieve this privacy?
_____________________________________________________________________
___________________________________________________________________________
_______________________________________________________________
• Did you do any renovations to the house (walls, windows, doors, furniture,
decorations)?
• If yes, could you explain more (which areas)? ____________________________

_____________________________________________________________________
___________________________________________________________________________
_______________________________________________________________
130
___________________________________________________________________________
_______________________________________________________________
• Do you use any of the room/spaces in a different way that what was designed for?
If yes, you please explain more?
_____________________________________________________________________
_____________________________________________________________________
___________________________________________________________________________
_______________________________________________________________
• Did you do these renovations to suit your comfort and lifestyle because of privacy
reasons, or other reasons?
___________________________________________________________________________
___________________________________________________________________________
_________________________________________________________
• If no changes, do you intend to change the configuration of your home in near
future and how?

___________________________________________________________________________
_______________________________________________________________
3. How do you make your house to work and satisfy the level of privacy for you and
your family?
• Separate living rooms for males/females etc.?

_____________________________________________________________________
• Separate entrances for males and females?

_____________________________________________________________________
• What are the advantages of your home plan (privacy)?

_____________________________________________________________________
131
•other?
___________________________________________________________________________
_________________________________________________________
2C. FOCUSES ON PARTICIPANT’S HOME (MODESTY):
1. Moving on to modesty. How does your home allow you to maintain your
modesty in front of your family and friends?_________________________________
___________________________________________________________________________
_______________________________________________________________
2. How important is modesty to your family and how do you achieve this in your
home?
_____________________________________________________________________
___________________________________________________________________________
_______________________________________________________________
Do you have any special requirements for your spouse or your friends with regards
to modesty (dress, communication, behaviors) when entertaining your guests?
• Spouse / family:
_____________________________________________________________________
• Relatives:
_____________________________________________________________________
• Friends:
_____________________________________________________________________
• Strangers:
_____________________________________________________________________
132
3. What are your thoughts in regard to the effects of cross-culture between
Non-Muslim culture and Islamic teachings to the attitudes on modesty within your
current home?
____________________________________________________________________
____________________________________________________________________
2D. FOCUSES ON PARTICIPANT’S HOME (HOSPITALITY):
1. Let’s talk about hospitality. What are the important characteristics in your home
that enable you to entertain your families and friends?
____________________________________________________________________
2. How often do your guests coming to your home? _______days/ week/month.
• What kind of communal activities happen in these spaces?

___________________________________________________________________________
_______________________________________________________________
3. What type of guests do you normally receive? (check as many)
 Muslim friends
 Non-Muslim friends
 Relatives/families
 In-law families
 Work colleagues
 Parents’ friends
 Sons/daughters’ friends
• Other?_________________________________________
133
4. How does your home allow you to entertain your guests while maintaining your
privacy needs according to your religious and home requirements? (special rooms,
separate walls, where overflow guests sit)
____________________________________________________________________
____________________________________________________________________
• Who prepares food, does female/friends family visiting help with food
preparation?
____________________________________________________________________
____________________________________________________________________
3. FOCUSES ON PARTICIPANT’S HOME AND RELATIONSHIP WITH

NEIGHBORHOOD AND COMMUNITIES:
Prompts:
1. Let’s talk about your neighborhood and communities. What are the things that
you like about your neighborhood and communities that made you decide to move
in here?
• Relationship with neighbors?
____________________________________________________________________
____________________________________________________________________
• Importance living in this community? Why this neighborhood?
____________________________________________________________________
____________________________________________________________________
2. What are the things that you are not happy about your neighborhood and
communities?
134
____________________________________________________________________
____________________________________________________________________
3. How does your neighborhood and communities allow you to do the things you
like to do and spend with your family? (e.g. entertaining guests while still maintaining
privacy from strangers?)
• (outdoor environment allow individual, familial, communal leisure)?

___________________________________________________________________________
_______________________________________________________________
_____________________________________________________________________
4. FOCUSES ON PARTICIPANT’S ASPIRATION OF AN IDEAL HOME:
Prompts:
1. If you have a chance to change your house, what would you create as your dream home?
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
2. Who (the person in your household) will be responsible in the design of your
interiors and arrangements of the furniture?
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
3. How would you describe your dream home in context with your neighborhood
and surroundings?
____________________________________________________________________
135
____________________________________________________________________
____________________________________________________________________
5. FOCUSES ON PARTICIPANT’S SATISFACTION OF CURRENT DESIGNED

HOMES:
Prompts:
1. In overall, how would you describe the comfort and satisfaction of your life
and family in your current designed home?
___________________________________________________________________________
___________________________________________________________________________
Extra family living/staying? ______________________________________________
• Special accommodation for long term/short term guests?
_______________________________________________
2. What are the features that you like the most in designed homes with regards to:
a) privacy features:
_____________________________________________________________________
b) modesty:
_____________________________________________________________________
c) hospitality:
_____________________________________________________________________
3. What are the features that you don’t like the most in designed homes with
regards to:
a) privacy features:
_____________________________________________________________________
136
b) modesty:
_____________________________________________________________________
c) hospitality:
_____________________________________________________________________
4. What are your opinions on the possible interventions of adapting Islamic privacy
designs into the current home designs?
____________________________________________________________________
__________________________________________________________
__________________________________________________________
6. BACKGROUND DATA (PATRICIPANT WILL REMAIN ANONYMOUS)
1. Participant’s name:
Family name: _______________________________________
First name: _________________________________________
2. Ethnic background:
Participant: _________________________________________
Spouse: ____________________________________________
3. Years living in Cotabato City: _________ years
4. Years living in current home: _________ years
5. Type of property: (rented, mortgage, own, outright, other)
____________________________________
4. Highest level of education:

137
Participant:_______________________________________
Spouse: ______________________________________
5. Profession of:
Participant:_______________________________________
Spouse: ______________________________________
6. Family income category:
a) P10,000 - P29,999
b) P30,000 -P49,999
c) P50,000 - P69,999
d) P70,000 -P89,999
e) Over P90,000
7. No. of children: _____________________
Gender : M: _______nos. F: ________ nos.
8. No. of people living in the home: _____________________
9. Extended families living in the home:
a) parents: ____ nos.
b) brothers: _____ nos.
(if applicable) c) sisters: ______nos.
d) others: _____ nos. Relation: _________
10. Age range living in home:
a) 1 – 9 years old: ______ nos. b) 10 – 19 years old: ______ nos.
c) 20 – 29 years old: ______ nos. d) 30 – 39 years old: ______ nos.
e) 40 - 49 years old: ______ nos. f) Over 50 years old: ______ nos.

138
11. Your Age:________
Thesis Committee Approval
Zoning Certificate
Advising Form – Sanitary Engineer
Advising Form – Structural Engineer
Advising Form – Mechanical Engineer
Advising Form – Electrical Engineer
Advising Form – Architectural
Thesis Technical Drawings
CURRICULUM VITAE

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1

1.2 Statement of the Problem 5

1.3 Theoretical/Conceptual Framework 6

1.4 Goals and Objectives 8

1.5 Scope and Limitation 8

1.7 Significance of the Study 9

1.8 Acronyms and Abbreviations, Definition of Term and Concept 10

1.2 Review of Related Literature 11

CHAPTER II. METHODOLOGY

2.1 Research Design 26

2.2 Research Locale 26

2.3 Research Instrument 27

2.4 Data Collection 29

2.5 Ethical Consideration 62

2.6 Present Condition 63

CHAPTER III. INTERPRETATION AND ANALYSIS

3.1 Situational Analysis 79

3.2 The Site 81

CHAPTER IV. ARCHITECTURAL PROGRAMMING

4.1 Behavioral Analysis 98

4.2 Interrelationship Analysis 99

4.3 Qualitative Analysis 101

4.4 Quantitative Analysis 102

5.1 Design Philosophy 107

5.2 Design Objectives 108

5.3 Architectural Concept 108

5.4 Architectural Design Perimeters 110

CHAPTER VI. DESIGN TRANSLATION

6.1 Architectural Design Concept 111

6.2 Architectural Design Consideration 112

6.3 Architectural Development Transformation 112

6.4 Architectural Design Philosophy 113

6.5 Site Development Plan 114

6.6 Floor Plans 115

6.7 Elevations 117

6.8 Sections 119

6.9 Exterior 120

6.10 Interior 121

1.1.1 Background of the Study

A home provides shelter and protection to users from environmental circumstances

mental human requirements and is considered as an important aspect of natural culture or

Dwelling in Islamic architecture, one of human's first requirements or needs is a

Research related to home and use of space by Muslims living in non-Muslim

countries is limited. Most of the current research on Muslims concentrates on issues

1.2 Statement of the Problem

individuals (OIKODOMOS, 2011). In Islamic religious traditions, we currently have little

1.2.1 Problem Questions

1.3 Theoretical/Conceptual Framework.

1.3.1 Theoretical Framework

ENVIRONTMENTAL ENVIRONMENTAL ENVIRONMENTAL

Figure 1: Theoretical Framework of the study

climatic conditions area shared characteristic of the sample.

1.3.3 Conceptual Framework

Muslim home Design

Figure 2: Conceptual Framework of the Study

1.4 Goals and Objectives

1.5 Scope and Limitation

to spaces or rooms required.

1.7 Significance of the Study

This research would be beneficial to the students, future researchers and

owners/occupants and non-Muslims in their neighborhoods. From a design perspective, this

involving Muslim clients.

1.8 Acronyms and Abbreviations, Definition of Terms and Concepts