are they people friendly urban planned?

ROUND TABLE DISCUSSION
Islamic Perspectives on Sustainable Development
25th August, 2015
International Institute of Advanced Islamic Studies, Malaysia
People Friendly Urban Planning for
Sustainable Development
By:
Assoc. Prof. Dr. Azila Ahmad Sarkawi
Department of Urban & Regional Planning,
Kulliyyah of Architecture & Environmental Design
International Islamic University Malaysia
CONTENTS
1.
2.
3.
4.
5.
6.
7.
8.
Introduction
What is urban planning?
What is people friendly urban planning?
What is liveability planning? Is it similar to people friendly urban planning?
What is sustainability planning?
What is Malaysia’s practice on liveability and sustainability planning?
What Islam says about liveability and sustainability planning?
A Case of Gated Community : Reflections on Safety & Security and Social
Cohesion
9. A Study on the Built Environment Education at IIUM: Some Findings on its
Islamic Components
10.Conclusion
COMPONENTS OF URBAN PLANNING
1. Social and economic development
-urban economy, community development,
sustainable lifestyle, demography
2. Management
-spatial & land use, urban geography, traffic &
transportation, infrastructure & utility,
monitoring
3. Environment
-urban biodiversity, climate change & hydrology
LIVEABLE CITIES=People Friendly Urban Planning?
 Wheeler (2001); that liveability is the quality of being pleasant, safe, affordable and
supportive of human community.
The Economist Intelligence Unit (2012) defines it as an assessment of which locations
around the world that provide the best or the worst living conditions.
Centre for Liveable Cities, Singapore.
“A liveable city is one that through good planning, provides a vibrant, attractive
and secure environment for people to live, work and play and encompasses
good
governance, competitive economy, high quality of living and
environmental sustainability.”
United Kingdom Department Of Communities and Local Government.
“Liveability is concerned with the quality of space and the built environment. It
is
about how easy a place is to use and how safe it feels. It is about creating and
maintaining a sense of place by creating an environment that is both inviting
and
enjoyable.
Summary of a Review on National
Urbanisation Policy (NUP)
NUP 2006
Istilah
NUP2
Bilangan
Istilah
Bilangan
Matlamat
1
Visi
1
Objektif
6
Prinsip
5
Teras
6
Objektif
38
Dasar
30
Strategi
104
Langkah-langkah
201
Tindakan
439
Isu & Cabaran
81
Isu & Cabaran
7
A SUMMARY ON SUSTAINABILITY INDICATORS IN MALAYSIA
COMPARISON BETWEEN 2005 and 2013 MURNInet
Figure: Malaysian Urban Indicators Network
(MURNInet) (11 sectors 55 indicators)
Demography
Land use
Heritage and
tourism
Housing
Sociology and
social impact
Transport and
accessibility
Urban
economics
Environment
Management
and finance
Utilities and
infrastructure
Public
facilities and
recreation
(Source: Department of Town and Country Planning Peninsular
Malaysia, 1998)
Figure: Malaysian Urban Rural National Indicators Network
(MURNInets) (6 dimensions 36 indicators)
REBRANDING
-Regrouping
-Eliminating
-Adding
(Source: Department of Town and Country Planning Peninsular
Malaysia, 2012)
THE TOP THREE SUSTAINABLE CITIES IN MALAYSIA:
ARE THEY PEOPLE FRIENDLY URBAN PLANNED?
2010
No. 1
No. 2
No. 3
2009
2008
2007
Putrajaya
Bentong
Shah Alam
Jelebu
(94.12%)
(90.30%)
(86.84%)
(85.09%)
Shah Alam
Shah Alam
Malacca
Malacca
(90.09%)
(87.04%)
(85.09%)
(84.21%)
Petaling Jaya
Petaling Jaya
Jelebu
Tapah
(87.96%)
(86.11)
(84.21%)
(83.33%)
(Source: MURNInet gateway, 2011)
Some related studies on liveability and urban
wellbeing in Malaysia
1) Malaysian Urban-Rural National Indicators Network on Sustainable Development
(MURNInets, 2012). Jab.Perancangan Bandar & Desa, Malaysia..
2) Happiness Index, 2013. Jabatan Perancangan Bandar dan Desa, Semenanjung
Malaysia.
3) Malaysia Well-being Report, 2013. Economic Planning Unit, Prime Minister’s
Department, Putrajaya.
4) Indeks Kesejahteraan Keluarga Malaysia, 2011. Lembaga Perancangan Penduduk
dan Keluarga Negara (LPPKN). Kementerian Wanita, Keluarga dan Masyarakat.
5) The Malaysian Ummah Development Index (MUDI), 2013. IKIM, Malaysia.
6) The Quality of Work Life, Malaysia. Malaysian Productivity Corporation,
2012.K.Lumpur.
THE SOUTH EAST ASIAN CITIES IN THE LIVEABILITY RANKING (2014).



Economist Intelligence Unit’s Liveable Cities Index (EIU)
Mercer’s Quality of Life Survey
ECA (Employment Condition Abroad) International Location Ratings.
Country
EIU
( 203 cities)
MERCER
(460 cities)
ECA
(400 locations)
Singapore
53
28
1
Kuala Lumpur
78
74
62
Bangkok
101
118
62
Bandar Seri Begawan
100
97
94
Manila
107
128
142
Jakarta
125
141
191
Hanoi
123
151
123
Ho Chi Minh City
150
126
120
Phnom Penh
130
190
171
nmddali@yahoo.com
9
Prophetic Report Related to People Friendly
Urban Planning
The Companion Sa’ad ibn Abi Waqqas had narrated that the
Messenger of Allah once said that: “Four things contribute to
happiness are righteous wife, spacious home, righteous neighbour
and comfortable means of transport”
•righteous wife = family institution
•spacious home = house design
•righteous neighbour = housing/neighbourhood planning
•comfortable means of transport = traffic & transportation
Prophetic Report Related to People Friendly
Urban Planning
“Jiran itu ada tiga: jiran yang baginya satu hak dan dia adalah jiran
minimum haknya, jiran yang baginya dua hak dan jiran yang baginya
tiga hak dan dialah jiran paling istimewa haknya. Adapun jiran yang
baginya satu hak adalah jiran yang tiada (hubungan) rahim, baginya hak
kejiranan. Manakala jiran yang baginya dua hak adalah jiran muslim,
baginya dua hak iaitu hak sebagai muslim dan hak sebagai jiran.
Sementara yang baginya tiga hak adalah jiran muslim yang ada
hubungan rahim, baginya hak sebagai muslim, sebagai keluarga dan
sebagai jiran.”(Diriwayatkan oleh Bukhari dan Muslim)
One right i.e. Neighbourliness = Non-Muslim neighbour
Two rights i.e. Neighbourliness & Islam = Muslim neighbour
Three rights i.e. Neighbourliness, Islam & kinship = Relatives neighbour
Influences that have affected Islamic urbanismAhmed Farid Moustapha
1. The Islamic shari’ah
- sacredness of family life, limiting the relationship of sexes
outside of the family circle, protecting, raising and
educating children, public health, enjoyment of life,
economy.
-privacy, building heights, building form, external spaces,
architecture, social interaction.
2.Climatic constraints
3.Local building materials
4.Social and economic situation
5.Available technology
(M)
The Economy
The fundamental balance in nature is stated by the following equation: M=Drp + Drc .
The economy and social activities are sourcing out from the raw material/environment.
madinah
din (religion) is practicable possibilities
only in an organised societies
Din (religion) signifies:
1.
Indebtedness;
2.
Submissiveness;
3.
Judicious power;
4.
Natural inclination or tendency.
tamaddun means
civilization
and refinement in
social culture
Islamic City Planning Concept
• Prayer read by Mawlay Idris al-Azhar in the
opening of Faz city in Northern Africa:
“Oh my lord, you know that I don’t intend by
building this city to gain pride of show off, nor
do I intend hypocrisy or reputation or
arrogance but I want you to be worshipped in
it, your laws, limits and the principles of your
Quran and the guidance of your Prophet to be
upheld in it as long as the word exist”.
COMPARISON: SIMILARITIES AND DIFFERENCES
Figure 1: SustainabilityThree Fundamental Correlation
(Source: Adopted Ho Chin Siong, Muhammad Zaly, 2008 on "Modelling Urban
Quality of Life with Data Envelopment Analysis Methods)
Figure 2: The Conceptual Framework of Islamic Built
Environment In Relation To sustainability
(Source: Azila, et. al., 2012)
1. Muslims are religiously bound to manage and prosper the earth under
the notion of Khalifah (Al-'An`ām :165)
2. Islam perceives environment/nature in a bigger context (Surah Ţāhā: 6)
3. Islam is a way of life to include every spectrum of human i.e social,
economy etc. (Al-Maidah: 3)
ISSUES ON SUSTAINABILTY INDICATORS IN MALAYSIA
ISSUE/ FINDING
DESCRIPTION
1. Basis/ foundation of the
formulation of MURNInet
Western law based on rationality, custom, judicial
precedent, morality and religion. Whereby; the last two
acquire greater prominence in Islamic law.
“It is perhaps true to say that Islamic jurisprudence exhibits
greater stability and continuity of values, thought and
institutions when compared to western jurisprudence”
(Kamali, 1991)
2. Urban sustainability Indicators
are not comprehensive
This was proven when the only available data will be keyedin in assessing sustainable city:
“…data availability dan mudah untuk diperolehi merupakan
faktor penting dalam pemilihan petunjuk bandar yang
disyorkan” (Garis Panduan dan Manual Penggunaan
Petunjuk Bandar Malaysia (MURNInet, 2005)
3. Knowledge/ understanding of
Maqasid al-Shariah
Different academic background lead to diversity of
understanding/ interpretation.
Failure of respondent to relate some sectors with each one
of the five preservations signifies lack of understanding on
Maqasid al-Shariah
Pro(s) and Con(s) of Gated Community
Good
• higher density;
• maintenance of
amenities;
• provision of
community
facilities;
• increased vehicle
and pedestrian
safety;
• sense of
community.
Critique
• exclusion and
homogeneity,
• reduction in
street
connectivity,
• crime and fear of
crime.
Let we address the critique from
Islamic perspective...
Crime and fear of crime.
• What Islam says about safety and security?
• How Islam deals with safety and security?
• Lessons learnt from the Islamic criminal law
i.e. Fiqh al-jinayah
Islamic approach to combating crime
• The ultimate aim of every Islamic legal injunction is
to secure the welfare of humanity in this world and
establishing a righteous society.
• This is a society that worship God and flourishes on
the earth, one that wields the forces of nature to
build a civilization wherein every human being can
live in a climate of peace, justice and security.
• This is a civilization that allows a person to fulfill his
every spiritual, intellectual and material need and
cultivate every aspect of his being.
Form of punishment in Islam
(Islamic Criminal Law)
Stability and permanence of its basic tenets on the
one hand and the dynamism of its subsidiary
injunctions on the other;
• Prescribed punishments (hudud) –Apostasy,
Drinking/intoxicants, Fornication and adultery,
False accusation, Highway robbery, Theft.
• Retribution (Qisas)
• Discretionary punishments (Ta’zir)
Question???
On the one hand, the built environment body of
knowledge appears to have been able to serve its
purpose in terms of efforts in ensuring and
maintaining Earth’s resources so that it remained
in its present form.
But on the other hand, the frequent occurrences of
floods, pollution, de-forestation, droughts, etc.
suggest that man has failed to carry the
amanah(trusts) as the Earth’s khalifah.
To this end, among the question that could be
asked is whether man possesses the appropriate
knowledge to manage the Earth?
Islamic input in the course contents offered by the
Department of Urban and Regional Planning, Kulliyyah
of Architecture and Environmental Design, International
Islamic University Malaysia (IIUM)
Course content
Planning core
courses
(No. Of Credit
hours)
University
required courses
(No. Of Credit
hours)
Total
(Credit Hours)
Specific Islamicrelated topic
34
14
48 (34%)
Non-specific
Islamic-related
topic
84
08
92 (66%)
118
22
140*excluding 6
Total (Credit
hours)
credits of elective courses
At the end of the BURP programme, students
are able to demonstrate:
• Town planner as a khalifah (vicegerent);
• Town planner’s work as an ibadah (Allah
worshipping);
• Al-Qur’an and al-Sunnah as a source of
planning decision-making via ijtihad;
• Interconnectedness between din (religion)
and madinah (city) as a planning basis;
• Belief in reward and punishment in the
Hereafter for every planning undertaking.
The Presence of 5 Essentials of Maqasid al-Shari’ah in
Bachelor of Quantity Surveying at IIUM
35.60%
26.50%
25.50%
7.70%
4.70%
Faith
26/Aug/2015
Self
Intellect
Lineage
Property
25
Content Analysis
•
Faith – curriculum that would enable students to embrace the presence of Allah in
every human undertakings, acts or omissions, directed by His revelation through
the Al-Qur’an and Al-Sunnah.
•
Self – curriculum that would enable students to embrace the greatness of Allah in
creating human beings thus directed people to perform their role as khalifahin
acts or omissions towards fellow man and the environment.
•
Intellect – curriculum that would enable students to acquire the intellectual skills
and knowledge to understand the subject matter of any kind or branch of
contemporary knowledge and able to appraise what is right and what is wrong
according to one’s Faith.
•
Lineage – curriculum that would enable students to appreciate the collective
nature of human beings thus giving rise to the practice of Islamic values and
etiquette in society, inviting good and forbidding bad.
•
Property – curriculum that would enable students to acquire skill and knowledge
to ensure that physical development are being developed with value for money,
sustainable and last with minimum maintenance.
26
CONCLUSION: People Friendly Urban Planning
for Sustainable Development
• Islam develops the Muslims’ personality
gradually from an individual that is embodied
in the teaching of fiqh al-ibadah (Islamic
personal law) which then evolves into the
family institution under the purview of fiqh almunakahat (Islamic family law) and eventually
that governs human economic interactions or
dealings via fiqh al-muamalat (Islamic
commercial law). Pursuant to the individual,
family and communal aspects, Islam
prescribes punishment for wrongdoings
committed under the purview of the fiqh aljinayat (Islamic criminal law).
Continue...spirituality & religiosity
• The spirituality strength is through the six elements of
faith (iman) that is believe in Allah, Malaikat (Angels),
Rasul (Prophets), Al-Quran, Qiamat (Hereafter) and
Qada’ and qadar (Divine determination).
• For practice, Muslims are governed by the five tenets
of Islam notably the pronouncement of shahadah (the
Islamic pledge), the five times daily prayers, charity,
fasting and pilgrimage.
• Islam also propagates the concept of ihsan
(benevolence) whereby Muslims are urged to do good
deeds as if Allah is looking at him. Even though he is
not able to see Allah physically but Allah’s existence is
felt metaphysically.
Many scholars believed that:
Abedi and Shahvali (2008,p.609) said technical solutions
have not been resulting in satisfactory outcomes in
addressing environmental crisis[…]religions have been
getting more recognized to define proper environmental
ethics.
Odeh (2009,p.41) asserted that talking about development
without considering the spiritual side of people is
meaningless; development must preserve the essence of
our humanity.
Shaharir (2012,p 91) commented that the definitions of
sustainability are not comprehensive enough to cover the
many important factors which include the spiritual and
cultural dimensions of man and knowledge,
Kamaruzaman and SitiAkmar (2011,p.46) claimed that a
characteristic of the modern industrialized world is that it
places total separation between science and
religion[…]foreign to the Islamic tradition.