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صخللما  ةيجولوفرولماو ةيرامعلما ةسدنهلا تاذ ةيملاسلإا ندلما تبذج الماطل اوخسنو اهب اونغتف نيططخلماو نييرامعلماو نيثحابلا مامتها ة ّ ذفلا ىلإ ليبسلا فيكو اهثارت نع اوثدحتو ةرصاعلما ملاع ىلإ اهلاكشأ رصق :ىنغتن ندمو ينابم يأبو ثدحتن ةرامع يأ نع نكلو .هتيارمتسا ءارمحلا يف رمقلأا دجسمو نسح ناطلسلا دجسم ،ةطانرغ يف اهب رخزت يتلاو ندلماو ينابلما هذه نإ ؟طساوو ءارماس يتنيدم ،ةرهاقلا تاياهن ذنم نوقرشتسلما هاقتنا ام يه امنإ ةيملاسلإا ةرامعلا بتك يملاسلإاب ،يبرغلا مهروظنم بسحب ،هوفصوو رشع عساتلا نرقلا ـب مويلا فرعي ام مهعم رهظف  هذه لكشت ً اقح لهف ".ةيملاسلإا ةرامعلا" ،قوشو نينحب مويلا اهل رظنن يتلا ةيملاسلإا ةرامعلا روحم ينابلما يرامعلما انثارتل ساسأكو ،قا َّ ربلا يملاسلإا خيراتلا نم ً اثوروم اهرابتعاب يملاسلإا" ؟"  ندلماو ةرامعلا" موهفم ةءارق ةداعإ ىلإ ثحبلا فدهي ل سسأ امك "ةيملاسلإا يف ةيلاكشإك اهميدقتو ،نوقرشتسلما اه ل ّ كشت يتلا ينابلما جاتنإ تايلآ يف رظنلاب كلذو ،نومضلماو حلطصلما ةيسايسلا ةموظنلما يف تلاوحتلاب كلذ طبرو ةيملاسلإا ةرامعلا ماوق ىلع هتيجهنم يف ثحبلا دمتعي كلذ قيقحتلو .كاذنآ ةدئاس تناك يتلا لا تاباتكو نودلخ نبا روظنم ينبت راطإ ليكشتل ةيعرشلا ةسايس يف كلذ رثأو ، ً ايسايس اهبقاعتو لودلا تلاوحت يف رظنلل يخيرات يميهافم تلاوحتلا نأ ىلإ ثحبلا صلخي .يملاسلإا خيراتلا ربع نارمعلا جاتنإ جاتنإ تايلآ فارحنا ىلإ تدأ يملاسلإا مكحلا طامنأ يف ةيسايسلا هب تتأ يتلا ةيملاسلإا تايللآا نع نارمعلا ىدأ ام ،ةيملاسلإا ةعيرشلا ا ،ةينيد لا ةيوطلس تاسايس عابتاب يملاسإ لا يوطلس نارمع جاتنإ ىلإ بسحب هنإ .ةيملاسلإاب نوقرشتسلما هفصو يذلا نارمعلا تاذ وهو لا "ملسؤم" وهف ةيملاسلإا ةفص هيلع تطقسأ ً انارمع ثحبلا اذه ميهافلما باطخلا ةغايص ةداعإ ةرورض دكؤي ام ،يملاسإ حلطصملل ي .  ABSTRACT Islamic cities with remarkable architecture and morphology have always attracted the attention of researchers, architects, and planners. They explored their architecture, copied its forms into the contemporary world and considered the means of protecting and perpetuating their heritage. But what architecture are we talking about here? Which buildings and cities are we admiring: the Alhambra palace in Granada, the Sultan Hassan and Al-Aqmar Mosques in Cairo, and the cities of Samarra and Wasit? These and other similar buildings and cities, which abound in the books of history of Islamic architecture, is what the Orientalists selected since the late 19th century and described, according to their Western perspective, as Islamic. They constitute the centerpiece of what is known today as "Islamic architecture /cities." However, are these buildings and cities truly the legacy of brilliant Islamic history and the basis for our "Islamic" architectural heritage which is looked at today with nostalgia and longing? This paper attempts to re-read the concept of "Islamic architecture" as established by the Orientalists in terms of its definition and content, and problematize its “islamization.” It will focus in its methodology on investigating the built environment’s mechanisms of production, and linking it to the changes that occurred in the prevailing political system throughout Islamic history. To achieve this, the paper adopts in its methodology an Ibn Khaldounian perspective with the aid of the writings on the Islamic legal politics (Assiyasah Alshariyah) in looking at the political transformations and the cycles of the Islamic dynasties. The paper concludes that the political transformations in the Islamic rule led to the deviation of the mechanisms of built environment production from the Islamic ones derived from Shari’a. Following authoritarian rather than Islamic politics, rulers produced authoritarian, non-Islamic built environments which orientalists described as “Islamic architecture”, a matter that resulted in faking the discourse of “Islamic architecture”, as known today. Such built environments are the farthest from the Islamic production mechanisms, or from being “Islamic” as this paper argues. This confirms the necessity to rethink the conceptual discourse of the term.

The Islamization of Islamic Architecture: Ibn Khaldounian-Based Problematization of the Discourse