ISLAMIC ARTS MUSEUM, MALAYSIA:

EDUCATIONAL TOOL FOR REVIVING ARCHITECTURAL HERITAGE

Dr. Djamel Dilmi, Assistant Professor College of Architecture, Design and Planning
Qassim University, KSA
Email Address: djamel@qec.edu.sa /
dilmi1@yahoo.com

Abstract
The Islamic art and architecture have played a significant role in the development of historic cities in the
Muslim world; they were developed through time in response to socioeconomic and cultural needs of the
society. The paper will focus on the experience of the Islamic Arts Museum in terms of its role in raising public
awareness about Islamic art and architecture through its building that combines modernity and heritage in
unique Islamic architectural style and educational programs and activities that educate people about
conservation of Islamic heritage. The aim of this essay is to present the experience of IAMM in promoting
Islamic art and architecture in order to share experience as a successful model. To achieve this aim the
existing conditions of this museum were examined in terms of its building, decorated element, cultural
activities and conservation programs using traditional ways and modern technologies. A broad range of
information was collected from various sources and through a field survey carried out in the selected museum
from modern country leading development in the Muslim world. The collected information was analyzed with
particular regard to the special character. This paper is an attempt to address the important issues of
educational programs that raise public awareness about heritage through interior design and display of artifact
from different regions of Muslim world matters that have been raised in many museums around the world and it
is hoped that it is going to be a significant contribution to the subject of reviving Islamic architecture in the
modern world.

Keywords: Islamic art and architecture, museum, modernity and heritage, conservation programs, educational
activities.

Abstrak
Seni dan arsitektur Islam telah memainkan peran yang sangat penting dalam perkembangan kota-kota
bersejarah di dunia Muslim; dibangun sepanjang masa sebagai respon terhadap kebutuhan sosial ekonomi dan
budaya dari masyarakatnya. Makalah ini akan difokuskan pada pengalaman Museum Seni Islam dalam perannya
meningkatkan kesadaran publik tentang seni dan arsitektur Islam melalui arsitekturnya yang memadukan
modernitas dan warisan budaya Islam di dalam gaya arsitekturnya, program-program edukatif, dan aktivitas-
aktivitas yang mendidik masyarakat mengenai pelestarian warisan budaya Islam. Tujuan dari makalah ini adalah
untuk menyajikan pengalaman IAMM di dalam mempromosikan seni dan arsitektur Islam, dalam rangka berbagi
pengalaman sebagai salah satu model yang berhasil. Untuk itu, pembahasan mengenai museum ini akan
meliputi bangunannya, elemen dekorasinya, aktivitas-aktivitas kulturalnya, dan program-program konservasi
menggunakan cara-cara tradisional dan teknologi modern. Informasi yang sangat luas mengenai topik ini
diperoleh dari berbagai sumber dan survei lapangan di museum terpilih dari negara modern yang memimpin
pengembangan di dunia Muslim. Makalah ini merupakan sebuah upaya untuk merespon isu-isu penting dari
program-program edukatif yang meningkatkan kesadaran publik tentang warisan budaya melalui desain interior
dan cara menampilkan artifak dari berbagai wilayah di dunia Muslim yang telah diupayakan di berbagai museum
di berbagai belahan dunia. Diharapkan, terdapat kontribusi signifikan terhadap subjek revivalisasi arsitektur
Islam di dunia modern.

Kata kunci: seni dan arsitektur Islam, museum, modernitas dan warisan budaya, program konservasi, aktivitas
edukatif

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Introduction
The Islamic Arts Museum Malaysia is one of the
worlds leading institutions dedicated to Islamic art
field that is attracting more interest than ever,
spanning all great Islamic civilizations and all corners
of the globe. The scholarly field of Islamic art is a
growing one and the Al-Bukhary Foundation has
recognized the importance for the establishment of
a museum that would preserve artifacts from Islamic
civilizations and act as a centre of education for the
study of the art, culture and history of Islam. Light
and modernity are the basic elements that made a
departure point of the architectural concept of this
museum in Malaysia. Away from the hassle and basal
and noisy streets of Kuala Lumpur city, this museum
is located on one of greenest areas of the city. The
sense of calm and order is created in its stark white
faade and blue domes and conveyed throughout the
entire interior spaces. The decoration of the building
is one of the special characters that expressed the
great architectural achievements of Islamic lands
which were of profound influence on this building
that has successive experience in displaying the
artifacts of brilliant past civilizations to their best
advantage. As a museum of Islamic art dedicated to
the preservation of ancient cultures, built at a time
when the world was at the brink of the 21st century,
it was imperative that the Museum be an
environment that was sleek and modern.
gateways were seen as testimony to a rulers power
and strength. A vaulted hallway with a pointed
arched opening encased within a rectangular frame,
the iwan is a popular structure in Central Asia and
Iran in particular2. The iwan of the Islamic Arts
Museum Malaysia, however, is recreated in an
abstract form, where the vaulted hall and pointed
archway no longer exist, leaving only the rectangular
framework (Figure 2). Not only does this form
continue the repetition of rectangular frames carried
throughout the entire building architecture, it
creates a quietly restrained faade for a building
devoted to the preservation of Islamic art and
culture; art and culture that is inextricably bound to
religion, yet is preserved and presented in an
ultimately aesthetic approach that reinforces the
museums position as a temple of art and not an
institution of religious dogma.

The Architecture of the Museum Building Figure 1. The white marble walls recall the opulent
The conceptual design of the museum building monuments of Mughal and Persian Style
was created by the Italian architect, Roberto
Monsani by an imposing, geometric structure,
lightened by its use of glass paneling and lofty
dimensions, and divided into three separate wings
over a gently sloping land area. Clad in gridded
panels of white marble, the Museum is surrounded
by tropical foliage1. With its shimmering glass
windows, white faades and glittering blue domes, it
stands as a welcoming oasis of Islamic art and
culture. Its white marble walls recall the opulent
monuments of Mughal India, whilst its grand portico
and impressive size bring to mind the great mosques
and caravanserais of medieval Iran (Figure 1).
The great front portal of this building was
Figure 2. The iwan of the Islamic Arts Museum Malaysia
presented in form of iwan, which is an attractive and leaving only the rectangular framework
welcoming element for the museum visitors pass
through from the main street into its lobby. An
architectural form originating in pre-Islamic Sasanian The five turquoise-coloured domes are now a
times, the iwan served as a monumental entrance, landmark on the Kuala Lumpur skyline and they are a
this design has been used for palaces, mosques, main element in the special feature of the museum
schools, and private homes. During medieval Islamic building. These elegant domes characterize the
times, the construction of colossal entrances and interior of the museum, each exclusive in design.
The interiors of the four domes and the exterior of

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December 2013
the inverted dome are all decorated with carved and
molded gypsum. The product of Uzbekistani
craftsmanship, the four dome interiors are painted
in warm tones of terracotta, blue and lavender, with
gilt detailing3. The most exceptional is the inverted
dome, however, has no color embellishment and its
pure white surface is adorned with elegantly carved
coiling arabesque tendrils relieved by two rows of
mirror and gilt cartouches. The rim of the dome is
inscribed with the opening verse of the Quran in
gold (Figure 3).
Figure 3. The inverted dome is adorned with elegantly
carved coiling arabesque
Art and Symbolism of Islamic Architecture
In all mediums of Islamic art, there is an
emphasis on the repetition of motifs. In the Museum,
this is not only seen in the artifacts in its collections,
but also in the detailing of the museum building.
Besides the columns and domes, the same materials
are used throughout the building reinforcing the
unity that is Islam and one of the main aspects of
Islamic art. The museum is not a space of rich
textures. Instead, the plain white walls and smooth
surfaces create a neutral platform for the often
opulent artifacts of the most splendid civilizations of
Islam. Far from being austere, however, the building
environment is a welcoming one; with the warm
glow from the carefully lit vitrines and recessed
lights, comforting beige marble floors and warm
beech railings that complement the beech tones of
the wall display cases (Figure 4).
Figure 4. Various artifacts are displayed in display cases
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
155155155
Small amounts of natural light are permitted in
the inner sections of the top floor of the permanent
galleries. Filtered natural light makes its way into
the museum through the window paneling above the
wall cases that line the Textile, Jewellery and Arms
and Armor Galleries on the fourth floor. The
repeated arches of the muqarnas were of inspiration
to the architect to create abstract muqarnas forms
in tempered glass. Five layers of tempered glass
were stacked upon each other to create four rows of
arched, scale-like patterns, introducing a new
decorative element, while incorporating a form that
appears throughout the building in a different
medium. This application of the same motif or idea
in a wide range of mediums is a characteristic of
Islamic decoration and is further revealed as one
examines and compares the vast range of artifacts in
the museum collection.
From the fourth floor, the museum visitor can
step out onto the Islamic Arts Museums viewing
terrace, a large rooftop area surrounding the
museums main dome (Figure 5). The floor of the
terrace is made up of turquoise and cobalt blue
tiling in geometric and stellar designs. Not only does
the terrace enable visitors to examine the main
dome at close range, it also provides them with an
excellent view of the ever-expanding Kuala Lumpur
city skyline that unfolds around them; from lush
greenery on the left, to an eclectic blend of high rise
office blocks, colonial architecture, the modern
Islamic forms of the mosque and other prominent
buildings of the city and towering sky-scrapers4. A
fitting conclusion to the museum tour of art and
history, the integration of the museum with its
surroundings serves as a reminder of the necessity
for the preservation of cultural heritage in the midst
of mankinds relentless pursuit of development and
modernization.
Figure 5. The viewing terrace, is a large rooftop area
surrounding the museums main dome
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Decoration of the Building
Islamic decoration does not emphasize the actual
mechanics of a building, the balance and counter-
balance of loads and stresses. Instead, Islamic
decoration is a part of the architectural tradition
that aims at a visual negation of the reality of
weight and the necessity of support. Because little
furniture is traditionally used for daily life in Islam,
decoration contributes to the creation of a sense of
continuous space that is a hallmark of Islamic
architecture.
Water and light are also of paramount
importance to Islamic architectural decoration as
they generate additional layers of patterns and - just
as happens with surface decoration - they transform
space. Space is defined by surface and since surface
is articulated by decoration, there is an intimate
connection in Islamic architecture between space
and decoration. It is the variety and richness of the
decoration, with its endless permutations, that
characterizes the buildings rather than their
structural elements, which are often disguised.
Light is the symbol of divine unity, light functions
decoratively by modifying other elements or by
originating patterns. With the proper light, pierced
facades can look like lacy, disembodied screens.
Natural light has added a dynamic quality to the
architecture of the museum, extending patterns,
forms and designs into the dimensions of time.
(Figure 6).
Figure 6. Natural light has added a dynamic quality to
the architecture of the museum
Galleries and Display of Objects
The galleries of the Islamic Arts Museum Malaysia
are spacious, minimally adorned, with clean lines
and subtle detailing. Unlike most museums that are
made up of groups of rooms or corridors, this
museums galleries are all connected as one vast
space, with areas that flow throughout the
museums different wings and levels (Figure 7). This
elimination of precise division permits the visitor
uninterrupted movement from one area to the next
156156156 | Journal of Islamic Architecture Volume 2 Issue 4
December 2013
and reflects the Islamic spirit of continuity, a
fundamental feature of Islamic decoration. Square,
white columns and pilasters provide subtle relief
from what could otherwise be a monotonous stretch
of space. While recalling the seemingly endless
pillared arcades of the great mosques of Islamic
civilizations, the galleries nevertheless retain a
sense of order and simplicity. The vitrines with their
precious contents stand serenely in simple
arrangements and each gallery relates to the next in
this uniformity of display5.
Figure 7. The galleries of the museum are all connected
and divided into wings and levels
Architecture Gallery
The museum has dedicated on gallery for Islamic
architecture to enhance the richness of this art of
building in Islam, this art was one of the earliest
expressions of Islamic cultural identity and has
retained its importance ever since. Architecture is
best experienced in its original form and is not
something that is easily conveyed within the
confines of gallery walls and showcases.
Nevertheless, the Islamic architecture gallery
devoted to architecture attempts to provide the
viewer with a survey of splendor of the monumental
art and this monumental art form in a museum
setting has been achieved by using a comprehensive
collection of scale models of prominent buildings
around the Islamic world and information panels
tracing the development of Islamic architecture, as
well as original artifacts of Islamic architectural
ornamentation such as tiles and carved wooden
panels6. Some of the most important monuments in
Islam are displayed here in the form of three-
dimensional architectural models: These ranges from
the colossal grandeur of the holiest mosques in Islam
Meccas Masjid al-Haram and site of the holy
Kaabah, the Prophets Mosque in Medina and the
Dome of the Rock in Jerusalem, one of the first
examples of Islamic architecture (Figure 8).
Additionally, mosques and mausoleums from
different periods and regions of the Muslim world
offer a comparison in styles and design. Every corner
of Islam is covered in miniature, including the widely
overlooked mosques of China and Southeast Asia.
Figure 8. The model of al-Masjid al-Haram in Makkah is
displayed in architecture gallery
To give a more intimate impression of these
sacred spaces, the gallery includes a re-creation of a
mosque interior. There are several ways to approach
the architecture of Islam. From a technical and
practical viewpoint, there are the techniques of
construction and functionality of the buildings. The
Architecture Gallery in this museum incorporates a
section devoted to architectural ornament,
featuring, mainly fragments of wall friezes,
individual pieces of faience and stone or wood
carvings. The motifs are characteristic of Islamic art:
repetitive geometric patterns and arabesques,
calligraphic inscriptions, and vegetal and floral
motifs.
Display and Design
The art objects on display range from the tiniest
pieces of jewelers to one of the worlds largest scale
models of the Masjid al-Haram in Makkah. The aim is
to create a collection that is truly representative of
the Islamic world. The over helming lesson is that
the design of a museum and galleries is a careful
balance of a diversity factors. The architectural
design is harmonizing with the message of displays,
while the needs of conservator and visitors must be
equally resolved. The experience also serves as an
illustration of how introducing new designers to the
exercise can invigorate the task. At the same time it
underlines the importance of capitalizing on the
wealth of knowledge of those within museum and of
the external consultants and experts in manufacture.
The Islamic Arts Museum Malaysia has two floors
of permanent galleries and two special galleries for
temporary exhibitions. The permanent galleries are
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
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categorised by artefact material or field of study.
Located on Level 3 of the IAMM are some exceptions,
the India Gallery, China Gallery and Malay World
Gallery. These three galleries serve as
representations of the diversity of Islamic peoples
and the multi-cultural heritage of Malaysia. Not only
is the majority of Malaysias population made up by
these three ethnic groups, the Malays, Chinese and
Indians, but the two theories of Islams introduction
to the Malay Archipelago hypothesise that Islam
arrived either through Arab and Indian merchants via
the west, or from Chinese Muslims in the east. The
remaining galleries of the IAMM are the Architecture
Gallery and the Qurans and Manuscripts Gallery,
also located on Level 3; and the Ceramics and Glass
Gallery, Metalwork Gallery, Coins Gallery, Woodwork
Gallery, Arms and Armour Gallery, Jewellery Gallery,
and Textiles Gallery, all on Level 4. Within each
gallery, the collections are displayed thematically,
according to chronology, region or technique of
production (Figure 9).
Figure 9. The collections are displayed according to
chronology, region or technique of production
The history of Islam and the amazing range of
styles, techniques and trends are so varied that it is
difficult to adopt a formal approach in the
presentation of the collections. Gathered within the
halls of the galleries are pieces that may or may not
illustrate the most significant aspects of a particular
region or dynasty. Some pieces come to be here
through the generosity of private downers or
lenders, others through the museums acquisition
policy. Collectively, they are organised to give the
museum visitor a clearer idea of the multiple aspects
of Islamic art and culture: the ethnographic
artefacts of great civilisations, the decorative
techniques and materials used and the
characteristics of Islamic art.
The first, the Architecture Gallery includes an
introduction to the most important elements of
mosque architecture as well as brief mention of the
Islamic palace and mausoleum, two of the other
most prominent forms of Islamic monumental
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buildings. A branch of the Architecture Gallery is
the celebrated Ottoman Room, sponsored by the
Standard Chartered Banking Corporation7. A 19th
century room from an Ottoman Syrian noble house,
original panels and windows have been carefully
reconstructed in the museum to create an example
of the opulence and grandeur of the last magnificent
empire of Islam (Figure 10). The introduction of
each of the other eleven galleries of the IAMM is
followed by a selection of some of the most
significant and fascinating artefacts in their
respective collections.
Figure 10. A 19th century room from an Ottoman Syrian
noble house
Conservation of Heritage
Prophet Mohammad peace be upon him stated:
Record and preserve the words that you hear from
me and deliver it to the next generations. In this
alighting statement lays indications to honor and
respect the past and also value and honor the
future. The effects and sparkles of identity in the
past monuments and writings, especially
architecture is in itself valuable, and honoring this
value is respecting the present, respecting the past
and respecting the future and with the misconceived
aspects of it, is a source to reflect upon and an
intermediary for knowledge and consciousness8.
Artistic and cultural heritage objects worldwide
are affected by the conditions in which they exist.
None is free from the ravages of time and
environment. In Southeast Asia, in particular, there
is a need for suitable conservation facilities with
qualified and skilled professionals to conduct
concerted efforts to preserve heritage. As an
educator and a custodian of Islamic art and crafts
for present and future generations, the IAMM
museum has to take a key role in conservation,
restoration, and preservation of artifacts (Figure 11).
Through research and training, the IAMM
Conservation Centre furthers knowledge and
information management on conservation. The
conservation centers at IAMM presented a unique
158158158 | Journal of Islamic Architecture Volume 2 Issue 4
December 2013
opportunity to asses and conserve every piece of the
museum collection, as well as to prepare new
materials for display and public access in permanent
galleries or special one. The Conservation Centre
spreads over 1,000 square meters and consists of 4
different laboratories, each dealing with different
materials. All the laboratories are equipped with
state-of-the-art equipments.
Figure 11. The museum has a key role in conservation,
restoration, and preservation of its artifacts
This mammoth task of this center included the
conservation of objects and experiment and
researches on it. Treatment includes the
conservation of paper, manuscripts, scrolls, metal
work, textile, ceramics and glass as well as textiles
and furniture.
Audience and Facilities
The interpretation of Islamic art and
architecture is means by which the museum objects
and displays are explained to the visitors. The
Islamic Arts Museum Malaysia (IAMM) opened its
doors to the public with the goal of fostering global
understanding and appreciation of Islamic arts,
culture and way of life, its mission is to be the
custodian, preserver, restorer and educator of the
Islamic Arts. The IAMMs public includes a wide range
of audience types and learning styles social and
intellectual; certain target audiences were selected
in order to identify the needs of visitors: schools,
students, professionals in creative industries, adults,
families and groups (Figure 12).
The multicultural nature of Malaysian society is
pertinent in responding to visitors need. Museum
strive to make provision for all parts of society, it is
essential to be aware of the nature and potential
audiences and to create spaces as broad a range of
visitors as possible. Auditorium is a venue that suits
many purposes, it is ideal for lectures, seminars and
conferences for organizing by museum or by external
institutions. The restaurant is a another medium in
creating the little atmosphere of Islamic traditional
life and the soothing backdrop of the Fountain
Garden Courtyard outside in addition to the range of
dishes includes specialties from the Arab world and
beyond. From the courtyard mosques in the dry arid
lands of the Arab lands to the courtyard homes of
the Middle East and Mediterranean, fountains are an
integral part of both religious and domestic
architecture. Besides the relief it provides from the
heat and dust, water hold great significance in Islam
and is thus both symbolically and physically
represented in Islamic architecture. It is a symbol of
cleanliness and happiness as well as the source of
life whence creation springs. Islamic palaces and
imperial grounds always include fountains and pools
amidst lush greenery and flowering plants, evocative
of images of paradise and the afterlife.
Figure 12. Public workshop for fostering global
understanding of Islamic heritage
Inverted Dome Pavilion, located at one end of
the Inverted Dome Lobby. The picturesque setting
and impressive size of 648 square meters have
caused the Inverted Dome Pavilion to serve
numerous purposes. Among them are as a venue for
exhibitions, receptions and product launches as well
as telling a story about the concept of the dome
forms and techniques9.
A rectangular enclosure, its three walls are
comprised of floor to ceiling windows separated by
white pilasters and framed in stainless steel
rectangular bars. The center of each window is
decorated with sand-blasted engraved images of the
museums ten-pointed star logo framed by the
museum name in Kufi Banaie script. One of two
major vantage points in the museum, the visitor is
provided a clear view, towards the right, into the
grounds of the National Mosque situated
conveniently in front of the Museum, with the Kuala
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
159159159
Lumpur skyline providing a backdrop of contrast.
Towards the left, one is confronted with the
soothing vision of the treetops of the Kuala Lumpur
Bird Park beyond the rich foliage of the Museum
grounds.
Conclusion
As a museum of Islamic art dedicated to the
preservation of ancient cultures, built at a time
when the world was at the brink of the 21st century,
it was imperative that the museum will be an
environment that was sleek and modern. Islam is
not only a religion, it is a way of life and as evident
from the architecture of the Islamic Arts Museum
Malaysia and the artifacts that are on display in the
respected galleries of this building, it does not
purport to eradicate ones culture but instead,
enriches it. If these architecture and artifacts are
able to marry both culture and belief so successfully,
let it be a lesson to all that function and form,
culture and belief and above all, tolerance and
understanding can co-exist which will then lead to
peace and harmony. However, the IAMM Museum is a
learning centre and a place for Muslims and non-
Muslims young and old people to congregate and
exchange ideas for the betterment of mankind
irrespective of religious backgrounds.
All in all, in the past 10 years since its official
opening, the museum has rapidly developed into a
centre of education, heritage preservation and
cultural exchange. Through its activities it will
continue in its dedicated efforts to impart
knowledge, and to foster global understanding and
an appreciation of the arts, architecture and
lifestyles of Islamic civilization.
Recommendation
This paper focused on the Islamic Arts Museum
Malaysia and its experience in recognition of the
importance of architecture to the artistic traditions
of the Islamic world. It will be useful to consider
some issues that are being experienced with this
museum to end up with some recommendations.
These recommendations could be as guidelines that
will be useful for future in order to revive the
Islamic art and architecture in different regions of
the Muslim world. Thus, these recommendations are
as follows:
1. Museums are places of great interest to educated
people; educational program may serve to
promote public awareness about significance of
architectural heritage and the responsibility they
|
 as citizens should take upon themselves in his References
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all audiences of the society, there should be I. Kuala Lumpur: Islamic Art Museum Malaysia
encouragement to establish special programs to Publications.
teach conservation of buildings, traditional
2 Andrew, Peterse. 1996. Dictionary of Islamic
techniques and materials.
Architecture. London: Printed by Routledge.
3. Conservation of Architectural heritage is not only
renovation of buildings it is also vast variety of
3 IAMM. 2002. Islamic Arts Museum Malaysia - Vol
other manifestations of material and immaterial
I. Kuala Lumpur: Islamic Art Museum Malaysia
heritage that are so exiting to discover and vital
Publications.
to safeguard. Therefore, there should be ways to
foster this philosophy for young generations. 4 De Ghuise, Lucien. 2005. Islamic Art Museum
4. The rich Islamic architectural heritage is a Malaysia Guide Book. Kuala Lumpur: Islamic Art
manifestation of knowledge and revelation of Museum Malaysia Publications.
truth which has the ability to enhance the
extents of awareness of the educational system 5. De Ghuise, Lucien. 2005. Islamic Art Museum
for teaching architecture. it is deeply convinced Malaysia Guide Book. Kuala Lumpur: Islamic Art
that introduction of heritage module into the Museum Malaysia Publications
curriculum of primary and secondary schools will
very soon become an invaluable tool in the 6. IAMM. 2009. Islamic Arts Museum Malaysia - Vol
process of constructing childrens identity in such II. Kuala Lumpur: Islamic Art Museum Malaysia
a way that will guarantee their conscientious Publications
attitude towards the memory of their native
communities. 7. IAMM. 2009. Islamic Arts Museum Malaysia - Vol
5. Many pieces of architecture in the Muslim world II. Kuala Lumpur: Islamic Art Museum Malaysia
are kept with individual collectors, these objects Publications
are in fair condition need a special care,
8. Mardomi K., Mohammad Moradi A. (2008). The
museums and established institutions on
Necessity to Value Cultural Heritage in
conservation works are called for emergency
Architectural Education International Journal Of
intervention to preserve and restore this heritage
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which considered as a memory of Muslim Ummah.
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Acknowledgment I. Kuala Lumpur: Islamic Art Museum Malaysia
Publications.
This paper would not succeed without the
intellectual contributions, work and support of many
individuals to whom I am most grateful and
indebted. I would like to express the deepest
gratitude to all of my colleagues in different
departments of IAMM. My appreciation goes to the
director office of Islamic arts museum of giving me
an opportunity to work in the museum and access to
all collections and facilities for continues three
years. Finally also acknowledge my heartiest
gratitude to Al-Bukhary foundation for its support.

160160160 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
MOSQUE ARCHITECTURE AS A SUSTAINABLE BUILDING IN URBAN (Case
Study: Al Markas Al Islamic Mosque Makassar)

Imriyanti Department Architecture of Hasanuddin University

Makassar, Indonesia
e-mail: imrianti@gmail.com

Abstract
Mosque Architecture is a part of Islamic architecture. Mosque should be fused with elements of nature because its
function as a place to pray to God who created the universe. Al Markas Al Islamic Makassar mosque is used as a
center of Islamic aspirations of the people and the government to accommodate all the activities of moslems in
Makassar. Through this function, the provision of Al Markas Al Islamic mosque began from the desire of Islamic
societies in Makassar, which wants the Islamic center to be equipped with facilities and infrastructure as well as
architectural, monumental buildings and structures that can be last for hundreds of years (continuous), blend with
the environment, and also can be used by the public. Having regard to the function of a mosque especially at the
Al Markas Al Islamic Makassar mosque, then the problem that arise is how the Al Markas Al Islamic mosque can be
survived/sustainable in order to function as a place of worship and as a center of Islam. This research is a
descriptive qualitative research that is trying to generate data in the form of systematic and accurate picture of
the object of study. The sustaiprophetlity of Al Markas AL Islamic mosque can be known through the concept of
Islam in accordance with the view of Islam as well as the sustaiprophetlity of the buildings that seen in the spatial
pattern of the mosque, appearance, natural lighting, natural ventilation, and user behavior of the mosque.

Keywords: mosque architecture, sustaiprophetlity, view of Islam

Abstrak
Arsitektur masjid merupakan bagian dari arsitektur Islam. Bangunan masjid sebaiknya dapat menyatu dengan unsur
alam karena masjid difungsikan sebagai wadah dalam bersujud/sembahyang kepada Allah SWT yang menciptakan
alam semesta ini. Masjid Al Markas Al Islamic Makassar merupakan kompleks kegiatan Islam yang digunakan sebagai
pusat aspirasi masyarakat dan pemerintahan yang dapat menampung seluruh kegiatan umat Islam di Makassar.
Melalui fungsi inilah maka pengadaan masjid Al Markas Al-Islamic bermula dari keinginan masyarakat Islam di kota
Makassar, yang mana menginginkan pusat kegiatan Islam yang dilengkapi dengan sarana dan prasarana juga
bangunannya monumental yang secara arsitektur dan struktur bisa bertahan sampai ratusan tahun (berkelanjutan),
dan menyatu dengan lingkungannya serta dapat digunakan oleh masyarakat luas. Dengan memperhatikan fungsi
masjid terutama pada masjid Al Markas Al Islamic Makassar maka permasalahan yang muncul adalah bagaimanakah
arsitektur masjid Al Markas Al Islamic dapat bertahan/berkelanjutan agar dapat difungsikan sebagai tempat
beribadah dan sebagai pusat kegiatan Islam. Penelitian ini merupakan penelitian deskriptif yang bersifar kualitatif
yaitu penelitian yang berusaha menghasilkan data berupa gambaran yang sistematis dan akurat dari objek kajian.
Keberlanjutan masjid Al Markas Al Islamic dapat diketahui melalui penyatuan konsep masjid Al Markas Al Islamic
sesuai dengan pandangan Islam serta keberlanjutan dilihat pada bangunan yakni pola tata ruang masjid,
penampilan, pencahayaan dan penghawaan alami serta perilaku pemakai masjid.

Kata Kunci : Arsitektur masjid, keberlanjutan, pandangan Islam

INTRODUCTION is submission and obedience to the commandments

Architecture of the mosque is a part of Islamic
architecture. Islam is generally derived from the
word "Salima" which means submission, submissive
and obedient to obtain greetings that means safety
and peace. While the concept of Islamic philosophy
of God that exists in every creation of nature, so
nature and its contents, the law, and the common
sense exist in human beings as part of creation 1. The
mosque is functioned as a place of worship and to
glorify Allah in the morning and evening for people

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161161161
who are not neglected by any activities,
remembrance of Allah, establish regular prayer ,pay
zakat and fear on the day of judgment.
Mosques are used as a place in prostration to
God who created the universe, so the mosque should
also be fused with the elements of nature. The
mosque was built to meet the religious needs of
Moslems. Its function and role is determined by the
environment, space, and the age when it is
established 2. Al Markas Al Islamic Makassar mosque is
used as a center of Islamic aspirations of the people
and the government to accommodate all the
activities of moslems in Makassar. Through this
function, the provision of Al Markas Al Islamic
mosque began from the desire of Islamic societies in
Makassar, which wants the Islamic center to be
equipped with facilities and infrastructure as well as
architectural, monumental buildings and structures
that can be last for hundreds of years (continuous),
blend with the environment, and also can be used by
the public. Having regard to the function of a
mosque especially at the Al Markas Al Islamic
Makassar mosque, then the problem that arise is how
the Al Markas Al Islamic mosque can be
survived/sustainable in order to function as a place
of worship and as a center of Islam.
LITERATUR REVIEW
The Mosque in Islamic Architecture
The emergence of Islamic architecture was
when the Prophet Muhammad emigrated to Medina.
The society of Medina was known to be more mild-
mannered when Prophet Muhammad received
symbols. Before the Prophet's hijrah to Medina, the
obligatory prayer is only done in private homes while
they lived in Mecca (makiyah), and the residents
could not accept the religion brought by the Prophet
Muhammad. The mosque that served as a
congregational prayer was first built in the village of
Quba, on the way emigrated to Medina, the Prophet
and Ali Bin Abi Talib set up a very simple mosque.
The building consists of a rectangular with a six
colonnaded portico. The first mosque in Islam
socialization is merely a place to prostration, prayer
hall and shelter from the hot sun. Recorded in
history that the mosque was built in the early 12
Rabiul Awal, Hijri year. In the Prophet's mosque was
also the first to perform Friday prayers. The early
emergence of milestone of Islamic architecture was
the residence of Prophet which also functioned as a
mosque and a gathering place for friends to listen to
a sermon of Prophet Muhammad. The building is
nuanced Arabic in 622 AD, open square with a length
of 56 m2. The emphasis was on the subject of
simplicity and tranquility in everyday life of the
Prophet. The building is spacious and covered almost
plain, wall covering along the inside wall facing the
Qiblat, and called zulla, or shelter, with a field of
palm trees and the leaves serve as the roof
plastered with grass.
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December 2013
In early days of Islam, Islamic architecture
further highlight the simplicity and more simple. It
can not be separated from the lifestyle of Rasulullah
that was very simple and understated. The prophets
family residence is a shelter and also was used as a
place to broadcast the message of Islam3. Islamic
architecture in general terms:
a. Islamic architecture is a product of the Islamic
world in his time laden with the values of the
order of spirit (soul) and have the Islamic gauges
within Islam itself as well as multi-dimensional
matrices in the world of architecture in general.
b. Islamic architecture is the arrangement of space,
the building, and is a reflection of the cultural
roots of the transformation products of
conception, outlook on life, the tradition of the
Moslems themselves who live and obey guided Al
Qur'an and Al-Hadith.
c. Islamic architecture is the art science building,
including planning, designing an engineered
arrangement of urban areas, neighborhoods,
landscapes group of buildings, building systems
building style character trait structure, space,
facilities and equipment in the building and
loaded with soul Islamic faithful and devoted to
God Almighty .
The Concept of The Mosque in The Islamic View
1. Common understanding of the mosque
The word comes from the Arabic mosque, the
"sujudan" with the verb 'sajada' which means he has
bowed down. Derived from the Arabic mosque is
sajada which means the bow or worship Allah SWT4 .
Hadits of the Prophet Muhammad which states "have
become for us the earth as place of prostration and
clean condition. From the Hadith, it is clear that the
notion of a mosque is a place of prostrating and
worshiping Allah, other than that contained in the
sense that the worship of Allah, Moslems are not
bound by space, this is in accordance with the letter
An Nuur:
"Hymn to God in the mosques that have
been ordered to be glorified and called
his name in it, in the morning and
evening, men are not done by
commercial and not (also) by the sale of
the remembrance of Allah, and (of)
establish worship, and (from) to pay
zakat. They fear that one day (in the
day) heart and vision to be shaken.
"(QS.An Nuur: 36-37)5.
2. The Meaning of Mosque
The Capacity of mosque essentially covers two
basic meanings, namely: besides as a place of
worship to Allah SWT, the mosque is also significant
as the Islamic culture, as the center of cultural
activities and religious teachings of Islam as a
manifestation of the godly6.
3. The Status and the Missions of Mosque
The mosque has a status as a property of Allah
mentioned in the Qur'an: mosques belong to Allah,
so do not call anything with God ". (QS. Al-Jinn:
18)7. Has the meaning of the verse:
a. All mosques have standing before Allah
Almighty.
b. A mosque is not a property of individuals,
the state or certain groups.
c. A mosque is for all Moslems, the faithful
to worship and prostrate to Allah alone.
4. The Function of Mosque
The function of the mosque in the teachings of
Islam as taught by Prophet Muhammad, is the place
to carry out a credible form of worship and
muamalah.
a. The function of the mosque as a place of
worship and muamalah
1. Place of execution of obligatory prayers
and other sunnah prayers
2. Place of execution of obligatory zakat
fitrah division during the holy of
Ramadhan month
3. Place of supporting the implementation
of obligatory fasting during the holy of
Ramadhan month, which is to tarawih
pray in the evening, Itikaf (staying in the
mosque for prayer and remembrance).
b. The function of the mosque as a place of
muamalah activities
Mosque functions as a place for muamalah
activities. for example, serves as a place for
teaching and learning, administer
endowments of goods, the reception of
foreign delegations of war strategy and
weaponry, perform weddings, lodging for
travelers, practicing and performing arts
and others. At the time of Prophet
Muhammad SAW or in the later, the mosque
became the center of activity or central
moslems. Activities in the field of
government, including ideological, political,
economic, social, judicial and military,
discussed and resolved at the mosque
institution. Mosques also serves as a center
for the development of Islamic culture.
Some of the functions included in the
mosque:
1. The mosque is a place of worship to
Allah SWT.
2. The mosque is where moslem does the
itikaf, washed to obey and foster inner
awareness and inner
experience/religion that has always
maintained a balance of body and soul
as well as the integrity of the
personality.
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3. Righteousness mosque where Moslems
consulted to solve problems that arise
in the community.
4. The mosque is where Moslems
consulted, filed difficulties, ask for
help and assistance.
5. A mosque is a place to foster unity and
bond of cooperation pilgrims in
realizing common prosperity.
6. Mosque with taklim assemblies can
improve the intelligence and science
of Moslems.
7. A mosque is a place of coaching and
developing leaders of the cadres.
8. The mosque is a place to raise funds,
aberrant share.
9. Mosque is a place where implementing
social setting and supervision.
The functions are actualized in
operational activities in line with the
development program.
5. Relationship with the surrounding environment
of mosque
Linkage mosque and the surrounding
environment, both physical and non-physical,
namely:
a. The effect of the mosque to the
congregation as a premier institution in
Islam that will unite people in accordance
with nature and constantly bowing before
Allah Almighty for the salvation of the world
and the hereafter.
b. The effect of the congregation of the
mosque is that a mosque supports activities
that supports the mosque prosperity
c. The influence of the physical environment of
a mosque as a center of worship and
muamalah, also as a center of worship and
religious symbols of Islam, and unite the
ummat. The mosque is also a "landmark" for
environment
d. The influence of the physical environment of
the mosque, namely the appearance and
shape, physical appearance that the mosque
should be more considerate and refers to the
surrounding environment, according to the
Al Qur'an.
e. The effect of the mosque to worship other
religions, impartiality or influence each
other.
Sustainable Building
The scope of sustainable development is closely
connected with the development of urban
communities that can support a country's economy
and politics. Sustainable development is
development that is basically able to meet the needs
|
of the present without undermining the ability of
future generations to meet their needs8. Sustainable
development also leads to physical functioning
buildings and facilities that support the building in
order to last a long time and do not adversely affect
the development of the times and technology.
The basic concept of sustainable development
are9:
1. A life can survive due to support some aspects
related to their own lives and the environment.
2. Ecosystems and parts of them composed of
many living beings that can adapt to the
development environment.
3. Part of the ecosystem is a complex system of
energy change that is limited to the energy
input.
4. For a long time any man's physical needs must
be met by using goods that are not replaceable
or through recovery.
5. All life is a highly adaptable, yet psychological
and physical needs of the ecosystem/
environment.
6. Humans are the generation that adapt to their
environment and there from 200 up to 20,000
years ago to adapt physically from made of
perception and behavior, linked with the social
environment.
7. Relationship between humans and their
environment, that human values and
environmental harmony to give shape.
8. Humans can adapt to a wide scope, but
adaptations are temporary and can result in a
chronic stress.
Sample area is a neighborhood mosque and the
interior of the mosques. The research variables are
the spatial patterns of the mosque, circulation,
lighting and natural ventilation of the mosque, and
the social and economic development around the Al
Markas Al Islamic mosque. Types and sources of data
needed are the primary data (survey building on the
site) and secondary data (documents, articles, etc.).
Analysis of the data is data that is qualitatively
described with words then categorized to the
conclusion 10.
DISCUSSION
Al Markas Al Islamic Makassar
Al Markas Al Islamic mosque is located in the
settlement region of the northern part of the city of
Makassar. The mosque is one of the biggest
landmarks in the city of Makassar. It was built in
1994 which aims to accommodate the religion
activities, and this is in accordance with one of the
functions that make the mosque as a place of
worship, preaching, meetings, lectures, and
economic processes in the surrounding communities.
In general, the mosque is a place of worship for
the community11. The mosque is a sacred building
which has the direction to bow before the Almighty.

Sustaiprophetlity is the preferred social,

economic, equity, energy and the environment. The
concept of sustainable development includes almost
all aspects of human life, ranging from policy,
government, business and to lifestyle. Therefore, in
the realization of a complex ecological
sustaiprophetlity must implement interdisciplinary
system. So sustaiprophetlity can be seen from the 3
(three) main aspects, namely social progress,
economic growth, ecological balance (environment).
In addition to the above definition, according to the
UNEP (United Nations Environment Program),
ecological sustaiprophetlity is the way of progress in
achieving sustainable development taking into
account the quality of the environmental, socio-
economic and cultural issues. Specifically this
involves issues such as design, management of
buildings, materials, quality of construction
operations, the consumption of energy and natural
resources.

Figure 1. the Situation Complex of

METHODS
This research is a descriptive qualitative
research that is trying to generate data in the form
of systematic and accurate picture of the object of
study. The research location is in downtown
Makassar, precisely in Al Markas Al Islamic mosque.
Headquarters of Al Markas Al Islamic
The concept of the mosque can not be
separated from Islam, which is how people worship
or submit to Allah SWT. The mosque comes from the
word "prayer rug" which means prostration. While

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December 2013
the worship itself is divided into two, namely direct To the terraces of mosque is used as the Al
human relationship with the Creator and the Markas Al Islamic meeting places for moslems
relationships among humans. From figure 1 can be
seen that the situation and the site plan of the The variety of activities that can be done at the
mosque shows the Headquarters of Al Islamic at Al Markas Al Islamic mosque may be the Makassar
every level or stage of construction, ranging from city landmark and is also supported by the
plan, until the building construction process is location of the mosque which is in the midst of
running. Ecological sustaiprophetlity at the Al Markas urban settlements Makassar region. With the
Al Islamic Makassar mosque is able to respond the diversity of activities at the Al Markas Al Islamic
emotional and psychological needs of people by mosque, then it should not be redundant, this is
providing positive environmental stimulation, in accordance with the hadist "built magnificent
increasing awareness of the important values of life, mosques, but deserted from the implementation
inspire the human spirit and strengthen social of the instructions of God"13.
relationships, communities and the environment12.
b. Maknawiyah aspect (destination)
This aspect is the purpose of the construction of
The Concept of Al Markas Al Islamic in a View of the Al Markas Al Islamic mosque was built on the
Islam basis of Islamic piety involving the mosque as a
These days, the mosque is not just a place of center of worship and congregational coaching
prayer but also as a forum for various activities of centers / Moslems in the city of Makassar.
the congregation. The construction of the Al Markas
Al Islamic mosque in Makassar had a goal as the
integrity and identity of Moslems who reflect the
values of Moslem. The significance of the Al Markas
Al Islamic mosque (viewed from the building
function) includes two main things that are
essential, namely:
1. As a center of worship (prayer) or a place of
worship to Allah SWT.
2. As a point of Islamic culture or broadcasting
center and symbols of Islam in the city of
Makassar.
the Al Markas Al Islamic mosque then pay
attention towards diversity and the pursuit of
operational excellence activities such as places of
Islamic education, meetings, weddings and others.
The operational of Al Markas Al Islamic in the view
of Islam, among others:
a. Hissiyah aspects (Building)
The form of Al Markas Al Islamic mosque should
be determined based on the main functions of
the mosque. From here the function of the Al
Markas Al Islamic mosque is truly adapted to its
main function as a place of worship for Moslems
in the city of Makassar, while the other functions
are around the mosque constitute that support
Islamic activities can be accomplished. Islamic
activities around the main building Al Markas Al
Figure 2. As a Place of Worship and a Meeting Place
Islamic mosque in the form of:
The Islamic education which is equipped with "Do not pray in the mosque for
a library, ever. Indeed mosque founded on
Part of the building of the Al Markas Al takamiah (Quba Mosque), the
Islamic mosque is a trade area where first day is over you should pray
moslems selling Islamic books and open a in it. In it there are people who
canteen. While in the holy of Ramadhan want clean up themselves. And
month, there is a night market in the Allah loves those who are clean.
complex of Al Markas Al Islamic mosque. "(QS At Taubah: 108)14 [5].
On the right side of the building of the Al
Markas Al Islamic mosque, there is also a c. Ijtima'iyah Aspect (all events )
ballroom that can be functioned as a wedding Aspects of the activities at the Al Markas Al
venue. Islamic mosque is knowable through

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 institutional scope of mosque. Among the
institutions that associated aspect mosque
activities are:
1. Dakamiah and social service institutions
Dakamiah, social activities and
community service in the Al Markas Al
Islamic mosque are taqlim assemblies,
study groups for different life, and a
discussion especially during the morning
called. While social service activities in
the mosque of Al Headquarters Al
Islamic is usually carried on by teens in
the mosque itself.
2. Institutions and Funds Management
Management in Al Markas Al Islamic
mosque can be seen on every friday
prayer, when the holy month of
Ramadhan, the Moslem feast. Where the
Al Markas Al Islamic has its own priests
and for the preacher to invite outside Al
Markas Al Islamic mosque. It is closely
related to the quality of the resources,
human managers / administrators,
particularly vision, religious and socio
creatifity manager in turn the potential
for Islamic Al Markas Al Islamic mosque.
3. Institute of Management and Jemaah
For managers and assembly should be
established an inseparable bond of any
activity that takes place in the Al Markas
Al Islamic mosque. Both of these
components are the main pillars that
allow ongoing various activities that Figure 3. The Environmental situation in the Al
take place in the mosque, it is already Markas Al Islamic Mosque
listed in QS. Al Jinn 18 and QS. At
Taubah 10815. The environmental aspect also provide shade,
peace and beauty of the environment/neighborhood
of Al Markas Al Islamic mosque and this is in
Sustaiprophetlity of Al Markas Al Islamic Mosque accordance with the definition of Islamic
1. Ecology architecture, as well as revealing that Al Markas Al
In terms of environmental sustaiprophetlity at the Al Islamic mosque can be unite with nature. Having
Markas Al Islamic mosque can be viewed from the regard to the element of sustaiprophetlity in
social and economic aspects. ecological building then it is in accordance with the
Social Aspect fundamental principles or guidelines that exist in the
The social aspect of the Al Markas Al Islamic Al Qur'an as follows:
mosque can be known of the function of the Guidelines for the human relationship with God,
mosque as a place of worship as well as a place it can be seen with the primary function of Al
to do a variety of activities related to Islamic Markas Al Islamic mosque as a place of worship
activities. implementing/obligatory prayers as well as the
Economic Aspect voluntary prayers.
Economic aspects can be seen at the Guidelines for the human relationship with
headquarters of Al Markas Al Islamic, that are yourself, by the way humans hear
supporting the local economy around like the lectures/human mission to look inward, while
presence of community efforts to support the one of the functions of the Al Markas Al Islamic
economy surrounding communities, such as mosque is as a place to broadcast the teachings
trading in the holy month of Ramadan is the of Islam.
night market. Guidelines for human relationships with
Environmental Aspect others can be stated in association with
From the environmental aspect, the mosques taqlim assemblies in the Al Markas Al Islamic
location is in a settlement in the city of mosque.
Makassar so it can support the environmental of Guidelines for setting the human relationship
Hissiyah aspect in Islam. with the natural environment can be seen

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December 2013
through the location of the Al Markas Al 2. Building
Islamic mosque that is in the settlement area, a. Spatial pattern Al Markas Al Islamic mosque
so the community of social relations could be The Al Markas Al Islamic mosque consists of
established. For the relationship with nature three floor, where the first floor is intended
can also be seen through the placement of to support facilities of mosques in various
parks around the Al Markas Al Islamic that can activities, second floor as a place of
provide in terms of ecological worship while the third floor functioned as
sustaiprophetlity. a working area, and the balcon as the area
of cross ventilation or natural light.

Figure 4. Plan of Second and Third Floor in Al Markas Al Islamic Mosque

Circulation patterns toward each floor of service can be determined directly by

accessible by stairs, while for ablution area the visitors and the community of the
is located to the left of the mosque with its mosque.
own building, so that the distribution area

The pattern of vertical space

Privat
Service Service
Publik

Entrance

The pattern of horizontal space

Figure 5. Spatial Pattern System in Al Markas Al Islamic Mosque.

When taking into consideration the spatial b. Appearance of buildings

pattern in the Al Markas Al Islamic mosque
is namely vertically to show how moslems
can relate to the Creator Allah SWT. While
the horizontal system provides guidance for
humans that can relate socially between
people.
The appearance of the Al Markas Al Islamic
Makassar mosque is built with basic shapes
of timpalaja house that has been a hallmark
of traditional buildings. Form like this gives
appeal to people directly. The concept of Al
Markas Al Islamic has four physical criteria,

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167167167
 namely: monumental and reflecting the
traditional character area. Physical criteria
uses a traditional building in Makassar
design for the inspiration of the mosques
and halls. The modification of pyramid
shape stacked with ribs arc triangle takes
on the made of roof. The triangular shape
appeared pad parts, window and door
elements of space. Impression of the house
and the stage of Baruga timpalaja, tried
presented among others by placing the
column in the legs of the building, the roof
and terraced.
Figure 6. the Facade of Al Markas Al Islamic
Makassar Mosque
The mosque building area is 10,000 m2,
consists of 3 floors. The ground floor area of
4,000 m2 for men's prayer room. Third floor
of the museum in the form of 2,000 m2 for
ladies prayer room. On either side of the
main mosque building dimensions 54 x 54
m2 and breadth 7744 m2 there are also two
residential buildings covering an area of 648
m2 contained ablution mosque stands
behind the lobby area of 2691 m2
surrounding an open plaza.
Entrance or the main entrance was inspired
by the shape of Baruga placed in Sunu road
while the fourth side entrance located at
Figure 7. Acceptance of Sunlight into the Mosque
168168168 | Journal of Islamic Architecture Volume 2 Issue 4
December 2013
the mosque. The concept of mass in the
headquarters of Al Markas Al Islamic
contacts inside, and there is a swimming-
pool outside it. Doors and windows are
placed on the inside of the box. Columnar
hall is a corridor outside the box with
overhang for humid tropical climate,
through the use of a sheet of 6 m corridor
surrounding the main prayer hall. With an
open system is accessible from a variety of
access from any side.
c. Natural lighting
The Al Markas Al Islamic mosque gets a good
natural lighting on the first and second floor
in the afternoon, because the lighting
comes through the placement of doors on
each side of the building as well as natural
lighting is also obtained through the
placement of a balcony that has a void
directly to the second floor so that the
reflection of direct sunlight can be enter
and be accepted on the second floor, i.e
the prayer room. While lighting to the first
floor enter through the placement of doors
and windows of buildings surrounding the Al
Markas Al Islamic mosque.
Natural lighting in the Al Markas Al Islamic
mosque is one of the energy savings as a
priority in an effort to realize the value of
sustaiprophetlity in building the Al Markas
Al Islamic Makassar mosque. The energy
savings that occur in the use of natural
lighting and natural ventilation is processing
environments that performed significantly
lead to ecological sustaiprophetlity. Natural
lighting system used in the mosque complex
of Al Markas Al Islamic is done during the
day by way of direct lighting and reflection/
transmission of an object or a surface.
 Daylighting can be obtained in two ways:
direct light and the reflected light. Direct
light comes from the sky, either the sun or
a spotlight directly reflected by the clouds.
While the reflected light is the result of
reflection or refraction of light from objects
that stand outside of the building and enter
through the skylight into the room. The
benefits of natural lighting is to provide a
pleasant visual environment and
comfortable with the quality of light similar
to natural conditions outside the building 16 .
With a system of openings in the walls and
ceiling of the building provide natural
lighting directly, it means that there are
openings in the building that also gives the
impression of a direct relationship between
his time with the creator. The use of
natural lighting during the day at of the Al
Markas Al Islamic mosque can reduce the
use of electricity.
d. Natural ventilation
Natural ventilation on Islamic Al Markas Al
Islamic is usually found on the side of the
Figure 8. Temperature Revenue Sources Naturally Into Mosque
The use of material on walls, doors, grass
blocks and tiles on the walls of the Al Markas
Al Islamic receive and keep natural
temperature into mosques. The grass block at
the entrance to the park can keep the mosque
cold. Thermal comfort through natural
conditioning requires modification approach
to natural climate, namely18 [14]:
1. Planting Trees
2. Night cooling
3. Minimize heat gain (heat gain) of solar
radiation on the building.
4. Maximize heat loss in buildings.
Natural ventilation through the conditioning
room to get natural temperature of the
mosque can be formed by means of climate
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
169169169
building used the grille and window so
natural ventilation of building can be felt
directly.
Ventilation function is to meet the health
and thermal comfort. Healths needs
include providing oxygen for breathing,
prevention of high concentrations of CO2,
smoke and other gases that are harmful,
preventing the concentration of bacteria
and odor suppression. The need for thermal
comfort include the transfer of heat out of
the room, helping the evaporation of sweat
from cooling the building structure.
Thermal comfort was also obtained from
the gusts of wind coming into the building.
In addition to wind or air entering the
building there is also the effect of solar
radiation on thermal comfort17 .
Acceptance into the natural air mosque is
also an energy saving because Al Markas Al
Islamic mosque does not use Air
Conditioning, so the natural air revenue
received directly. This is one of the
guidelines in the Al-Qur'an that human
arranges the natural environment.
modification approach tailored to the
geographic mosque. Ventilation function is to
meet the health and thermal comfort. Health
needs include providing oxygen for breathing,
prevention of high concentrations of CO 2,
smoke and other gases that are harmful,
preventing the concentration of bacteria and
odor suppression. The need for thermal
comfort include the transfer of heat out of
the room, helping the evaporation of sweat
from cooling the building structure. Thermal
comfort was also obtained from the gusts of
wind coming into the building. In addition to
wind or air entering the building there is also
the effect of solar radiation on thermal
comfort19.
|
 3. Behavior
In terms of behavior is one support the 3 Moses Asy'arie. Philosophy On Islamic Culture.
sustaiprophetlity of the building. User behavior Yogyakarta Publisher , (1999) pp 12-14.
on the Al Markas Al Islamic mosque is Moslem 4 Assad, M. Islam at the Crossroads. Bandung,
and mosque authorities. In the implementation (1974) pp 1-3
of the sustaiprophetlity of behavior is a form of
5 Ibn Kathir, "Tafsir Al Qur-an", Al-Azhim, Mustafa
maintenance and participate in the
Muhammad, 1365 H. pp 701-774
implementation of environmental cleanliness
mosque because it is in accordance with the 6 Gazalba Sidi. Mosque Profile Abu City. Jakarta
(1977), pp 1-5
meaning of the mosque in Islam which should
have beauty, cleanliness, peacefulness so that 7 Ibn Kathir, "Tafsir Al Qur-an", Al-Azhim, Mustafa
sustaiprophetlity can be implemented on a Muhammad, 1365 H. pp 701-774
building Al Markas Al Islamic mosque. 8 Eko Budihardjo, Sustainable City. IKAPI.(1999)
pp 17-51
9 Houghton Grahan and Hunter Collis. Sustainable
Cities. Jessican King Publisher-London. (1994) pp
CONCLUSION
5-15
Sustainable architecture in Al Markas Al Islamic
10 Moleong, Lexy J. Research Methods. (2001) pp 2-
mosque can be attributed with Islamic viewpoint. in
15
terms of ecological sustaiprophetlity can be seen at
the headquarters of Al Markas Al Islamic that 11 Ernt's Neufert. Data Architecture. Grants.(1992)
contained plants or yard is overgrown by various types pp 41-42
of ornamental plants and fruits that can be used to 12 Construction Magazine, May 1995 . pp 8-10
provide a sense of peace and close to the natural 13 Ibn Kathir, "Tafsir Al Qur-an", Al-Azhim, Mustafa
elements. Sustaiprophetlity of the Al Markas Al Islamic Muhammad, 1365 H. pp 701-774
mosque through a spatial pattern, appearance, lighting 14 Ibn Kathir, "Tafsir Al Qur-an", Al-Azhim, Mustafa
and natural temperature related to the operational Muhammad, 1365 H. pp 701-774
system of Islamic mosques that has Hissiyah aspects, 15 Ibn Kathir, "Tafsir Al Qur-an", Al-Azhim, Mustafa
Maknawiyah aspects, and Ijtima'iyah aspects that is Muhammad, 1365 H. pp 701-774
intended as a place of worship to God as well as the 16 G. Z. Brown, 1987. Sun, Wind and Ligth.
central place of broadcasting and dakamiah as the Intermatra-Bandung, pp 74-80
symbols of Islam. 17 Soegijanto, Indonesian Tropical Building.
Directorate General of Higher Education,
Department of Education and Culture Sustainable
REFERENCES Contruction Magazine, desivative February
2008.pp 44-45
18 Tri Harso Karyono. Architecture-Established
1 Hasyim H, et al. Philosophy of Culture and
Education, Comfort and Energy Thrift. PT. Chess
Islamic architecture. Set of tasks Architecture
Libra Optima. (1999) pp. 21-27
Lecture Principles IV Faculty of Engineering
Department of Architecture Moslem University 19 Soegijanto, Indonesian Tropical Building.
Indonesia. Makassar (2004), pp 3-4. Directorate General of Higher Education,
2 Yulianto Sumalyo. Architectural and Historical Department of Education and Culture Sustainable
Contruction Magazine, desivative February
Monuments Moslem Mosque. Gadjah Mada
2008.pp 44-45
University Press . (2000). pp 1-2.

170 | Journal of Islamic Architecture Volume 2 Issue 4 December 2013

COMPARATIVE STUDY BETWEEN THREE COURTYARDS OF
TRADITIONAL HOUSES IN ISLAMIC CAIRO

Yehia Hassan Wazeri Assistant professor- Dept. of Architecture

High Institute of Engineering & Technology, Al Arish, Egypt.
E-mail: drwazeri@yahoo.com

Abstract
Direct solar radiation is considered the most important climatic element, which has direct and indirect
influences on designing buildings and open spaces. In hot arid regions, like Cairo, the main aim is to reduce the
heat load in summer, and to maximize it in winter. The aim of the present comparative study is to determine
the shaded area and the quantity of direct solar radiation (on 21 June & 21 December) fall on walls, floors and
openings of three courtyards in traditional Islamic houses in old Cairo. For this purpose a network of three
traditional courtyards houses has been selected in old Islamic Cairo. The first is Zaynab Khatun house (built
1468AD), the second is Gamal Al-Din Al-Dahaby (built 1637AD), and the third is Es-Sinnari house (built 1794AD).

Key words: courtyards; traditional houses; Islamic Cairo.

Abstrak
Radiasi matahari langsung merupakan elemen iklim yang paling penting untuk dipertimbangkan dalam
perancangan, baik yang memberikan pengaruh langsung maupun tidak langsung pada perancangan bangunan
dan ruang terbuka. Di daerah kering dan panas, seperti halnya Cairo, beban panas di musim panas dikurangi
dan dimaksimalkan di musim dingin. Tujuan dari penelitian yang menggunakan tiga studi banding ini adalah
untuk menentukan daerah yang teduh dan melihat jumlah radiasi matahari langsung pada tanggal 21 Juni dan
21 Desember, yang mengenai pada dinding, lantai dan bukaan yang bersumber dari halaman rumah tradisional
Islam di kota tua Kairo. Untuk itu, telah dipilih tiga rumah tradisional di Kairo yang memiliki halaman yaitu
rumah Zaynab Khatun yang dibangun pada 1468AD, kedua rumah Gamal Al-Din Al-Dahaby yang dibangun pada
1637AD, dan yang ketiga adalah rumah Es-Sinnari yang dibangun pada 1794AD.

Kata kunci: halaman, rumah-rumah tradisional, Islam Kairo.

if special arrangements are made at the early

Introduction
Housing is a basic human need. Its primary
purpose is to provide shelter from the stresses of
the surrounding environment. In addition a house
offers comfort and convenience to those living in
it. Help towards providing the comfort requires
recognizing some general principles of house
design in relation to the elements of climate.
Direct solar radiation is considered the most
important climatic element, which has direct and
indirect influences on designing buildings and open
spaces. In hot arid regions, like Cairo, the main
aim is to reduce the heat load in summer, and to
maximize it in winter.
Courtyard thermal performance is mainly
affected by the solar radiation penetration on the
internal envelope. The courtyard building form can
be an efficient modifier to the climatic conditions
stages of the building design.
Younes and A.Mohsen investigated four
traditional courtyard houses in Cairo.1 The
temperature of air inside courtyards is lower than
the outdoor air temperature in summer. A relation
between the cooling effect and the degree of
enclosure of the courtyard was established, the
produced cooling effect becomes more significant
when enclosure increases.
A Comparative study was carried out in eight
traditional courtyard houses in Riyadh. 2 The study
concluded that the optimum proportions for the
courtyard (width: length) is 1:1.3, for courtyard
area which not exceed 200m2.
A Comparative study was carried out in four
different cities around the world representing the
main four different climates.3 These cities are
Kuala Lumpur, Cairo, Rome and Stockholm.

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

171171171
 A case study is taken in relation to 28
Damascene courtyards houses.4 The study relied on
analyzing the Iwan elevation as well as the inner
courtyard proportion in relation to the building
area.
The aim of the present comparative study is
to determine the shaded area and the quantity of
direct solar radiation (on 21 June & 21 December)
fall on walls, floors and openings of three
courtyards in traditional Islamic houses in old
Cairo.
For this purpose a network of three
traditional courtyards houses has been selected in
old Islamic Cairo from Ottoman period. The first is
Zaynab Khatun house(built 1468AD), the second is
Al-Dahaby courtyard Es-Sinnari courtyard
Figure 1. The courtyards orientation and dimensions (The researcher)
Geometry equations of the courtyard:
Openness to the sky may be determined from 5:
Openness to the sky = AT/AG
Where:
AT = Area of the courtyards top surface.
AG = Area of the courtyards ground surface.
Enclosure ratio (R) may be determined from 6:
(R) = S / AT
Where:
S = Area of the surrounding walls of the courtyards
Determination of horizontal and vertical shadow
angles:
The values of azimuth and altitude angles of
Cairo (300N latitude) were obtained by using the
sunearthtools program. 7
Values of horizontal shadow angle (HSA) may be
obtained from 8:
172 | Journal of Islamic Architecture Volume 2 Issue 4 December 2013
Gamal Al-Din Al-Dahaby (built 1637AD), and the
third is Es-Sinnari house (built 1794AD).
Courtyards and Equations
Courtyards orientations and dimensions:
A study of the exposed and shaded area on
21 June (over heated period) and 21 December
(under heated period) was carried out in the three
courtyards.
The courtyards orientation and dimensions
with its details of openings were determined,
figure1. The photos and measurements for shaded
and exposed areas of the courtyards were taken in
some particular hours (on 21 June & 21 December).
Zaynab Khatun courtyard
HAS = / (a- WA) /
Where:
a = azimuth angle.
WA = Walls orientation.
Values of vertical shadow angle (VSH) may be
obtained from 9:
Tan (VSH) = Tan (A) / Cos (HAS)
Where:
A = Altitude angle.
Equations for calculating the intensity of direct
solar radiation:
The hourly direct normal solar radiation (I DN)
data for Cairo station in Egypt were used. This
data was obtained from the official files of the
Authority of Meteorology at Kobry El-Koba in Cairo,
on 21 June and 21 December. 10
The amount of direct solar radiation falling
on a surface (ID) is equal to the direct normal solar
radiation (IDN), corrected for the angle of incidence The geometries of the investigated
() of the surface 11: courtyards are shown in table 1. From that table,
ID = IDN Cos Watt/m2 it was found that:
If the surface is a wall or other vertical plane, the 1-There are no projections in the upper floors of
altitude of incidence is computed as a function of Es-Sinnari courtyard facades (AT/AG=1). In Zaynab
the suns altitude angle (A) and its bearing angle Khatun, there is a horizontal projection in the
relative to the wall (b) 12: southern faade (AT/AG = 0.89). The largest ratio of
projections (AT/AG = 0.85) are presented in Al-
Cos = Cos (A) Cos (b) Dhaby courtyard.
2- Zaynab Khatun courtyard has the largest
IDV = IDN Cos (A) Cos (a-WA) Watt/ m2 enclosure ratio (5.96) with the largest average
Where: height for the four facades. This explains why sun
IDV = The amount of direct solar radiation falling on rays enter the courtyard at 8.00 a.m. on 21 June,
a vertical surface. while in Al-Dhaby and Es-Sinnari courtyards enter
at 6.00 a.m. For the same reason, the sun rays
If the surface is a roof or other horizontal surface, enter Zaynab Khatun courtyard at 9.00 a.m. on 21
the angle of incidence is simply the complement of December, but in the other two courtyards they
the altitude angle of the sun 13: enter at 8.00 a.m.
(Z = 90O A) 3- The average height of the investigated
Where: courtyards does not exceed one and half the
IDH = The amount of direct solar radiation falling on width, except for Zaynab Khatun courtyard, where
a horizontal surface. w: h = 1: 1.58.
Results and Discussion 4- The proportion between width and length of the
Geometrical description of the investigated investigated courtyards not exceed 1:1.30.
courtyards:

Table 1. Geometries of the investigated courtyards (The researcher)

Shaded area ratio of the investigated courtyard courtyard is over 82% shaded and over 77% of its
facades are shaded in summer (21 June). While Al-
The calculations of the shaded area showed Dhaby and Es-Sinnari courtyards show lesser
that the ground surface of Zaynab Khatun

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

173173173
values, 75%, 81% and 74%, 72% respectively. A
relation between the increasing of shaded surfaces
and the degree of enclosure of the courtyards was
established.
In winter (21 December), the ground surfaces
and north facades are 100% shaded, but the other
facades are over 83% shaded of Zaynab Khatun,
over 81% of Es-Sinnari and over 79% of Al-Dhaby.
Amount of solar radiation received by courtyards
surfaces
On 21 June, It was observed that the ground
surface of the three courtyards receive the largest
amount of solar radiation at 12.00 a.m. In Zaynab
Khatun and Al-Dhaby courtyards, the west facades
receive the largest amount at 15.00 p.m., while
the east facade of Es-Sinnari receives the largest
amount at 9.00 p.m. and the west faade at 15.00
p.m., figure 2.
On 21 December, the south faade of Zaynab
Khatun and Es-Sinnari courtyards receive the
largest amount of solar radiation at 12.00 a.m,
while in Al-Dhaby courtyard at 14.00 p.m., figure
2.

10 am., on 21 June

12 a.m., on 21 December

Figure 2a. Curves of solar radiation amount received by Zaynab Khatun courtyard surfaces
on 21 June and 21 December and some photos in particular time (The researcher)

12 a.m., 21 June

14 p.m., on 21 December

Figure 2b: Curves of solar radiation amount received by Es-Sinnari courtyard surfaces
on 21 June and 21 December and some photos in particular time (The researcher)

174 | Journal of Islamic Architecture Volume 2 Issue 4 December 2013

 15 p.m., on 21 June

13 p.m., on 21 December

Figure 2c. Curves of solar radiation amount received by Al-Dhaby courtyard Surfaces
on 21 June and 21 December and some photos in particular time (The researcher)

Because the investigated courtyards differ in Table 2. Average amount of solar radiation per unit
size and orientation, the amount of solar radiation area received by the courtyards surfaces on 21 June
and 21 December (The researcher)
per unit area was used to compare them. From
table 2, the following was observed:
- On 21 June, the ground surface of Zaynab Khatun
courtyard receives the smallest amount of solar
radiation and the ground surface of Es-Sinnari
courtyard receives the largest amount. The
facades of Al-Dhaby courtyard receive the smallest
amount of solar radiation, because they have the
largest ratio of projections when compared with
the other two courtyards. Es-Sinnari facades
receive the largest amount of solar radiation
because they did not have any projections.
- On 21 December, Al-Dhaby courtyard receives the
largest amount of solar radiation.
- Taking in the consideration the total amount of
solar radiation received by ground surface and the
facades together (without North faade), it was
found that Zaynab Khatun courtyard receives the
smallest amount.
Because the north facades of the three
courtyards receives the smallest amount of solar
radiation on 21 June, the summer "Meka'ad" (open Amount of solar radiation received by
reception men space in the first floor) and "Al courtyards openings
Taktabosh" (open reception men space in the
It was observed that the north facades of the
ground floor) are located in this faade.
courtyards have the largest area of openings.
The ratio of openings is 33% in Zaynab Khatun
courtyard, 69.71% in Al-Dhaby courtyard and

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

175175175
55.50% in Es-Sinnari courtyard. The shaded and
exposed area and openings of the north facades on
21 June are shown in figure 3.
The ratio of openings of east facades is
2.82% in Zaynab Khatun courtyard, 16.51% in Al-
Dhaby courtyard and 18% in Es-Sinnari courtyard.
The shaded and exposed area and openings of the
east facades on 21 June are shown in figure 4.
The ratio of openings of south facades is
22.28% in Zaynab Khatun courtyard, 11.66% in Al-
Dhaby courtyard and 16.92% in Es-Sinnari
courtyard. The shaded and exposed area and
openings of the south facades on 21 June are
shown in figure 5.
The ratio of openings of west facades is 20% in
Zaynab Khatun courtyard, 18% in Al-Dhaby
courtyard and 23.34% in Es-Sinnari courtyard. The
shaded and exposed area and openings of the west
facades on 21 June are shown in figure 6.

The north facade of Zaynab Khatun courtyard

The north facade of Al-Dhaby courtyard

The north facade of Es-Sinnari courtyard

Figure 3. The shaded and exposed area and openings of the north facades on 21 June (The researcher)

The east facade of Zaynab Khatun courtyard

The east facade of Al-Dhaby courtyard

The east facade of Es-Sinnari courtyard

Figure 4. The shaded and exposed area and openings of the east facades on 21 June (The researcher)

176 | Journal of Islamic Architecture Volume 2 Issue 4 December 2013

 The south facade of Zaynab Khatun courtyard

The south facade of Al-Dhaby courtyard

The south facade of Es-Sinnari courtyard.

Figure 5. The shaded and exposed area and openings of the south facades on 21 June (The researcher)

The west facade of Zaynab Khatun courtyard

The west facade of Al-Dhaby courtyard

The west facade of Es-Sinnari courtyard

Figure 6. The shaded and exposed area and openings of the west facades on 21 June (The researcher)

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

177177177
The amount of solar radiation received by courtyards
openings (on 21 June and 21 December) is
represented in figure 7.
It was found that the openings of west faade
of Zaynab Khatun and Al-Dhaby courtyards receive
the largest amount of solar radiation, where the
openings of the east faade of Es-Sinnari courtyard
receive the largest amount on 21 June (summer).
On 21 December, the openings of south faade
of the three courtyards receive the largest amount
of solar radiation.
When comparing the average amounts of solar
radiation per unit area of openings received by the
courtyards, table 3, it was found that the openings
of Es-Sinnari and Zaynab Khatun courtyards receive Figure 7c. Curves of solar radiation amount received by
the smallest amount on 21 June (summer). Where Es-Sinnari courtyard openings on 21 June and 21
the openings of Al-Dhaby courtyard receive the December (Theresearcher).
largest amount of solar radiation on 21 June and 21
December.
Table 3. Average amount of solar radiation per unit area
received by the courtyards openings on 21 June and 21
December (The researcher)

Figure 7a: Curves of solar radiation amount received by

Zaynab Khatun courtyard openings on 21 June and 21
December (The researcher)

Conclusion

A study of the exposed and shaded surfaces and

Figure 7b. Curves of solar radiation amount received
by Al-Dhaby courtyard openings on 21 June and 21
December (The researcher)
openings on 21 June (over heated period) and on 21
December (under heated period) was carried out in
three courtyards in old Islamic Cairo from Ottoman
period.
The enclosure ratio and the facades projections
have a significant effect on increasing the shaded
surfaces. So, the ground surface of Zaynab Khatun
courtyard receives the smallest amount of solar
radiation on 21 June, because it has the largest
enclosure ratio. The facades of Al-Dhaby courtyard
receive the smallest amount of solar radiation,
because they have the largest ratio of projections.

178 | Journal of Islamic Architecture Volume 2 Issue 4 December 2013

 The average height of the investigated 3 A. Muhaisen. 2006. Shading simulation of the
courtyards does not exceed one and half the width, courtyard form in different climatic regions.
except for Zaynab Khatun courtyard, where w: h = 1: Building and Environment 41 (2006) 17311741
1.58. Increasing the walls height of Zaynab Khatun
4 S. Ferwati and A. Mandour .2008. Proportions and
courtyard, delaying the sun rays from entering the human scale in Damascene courtyard houses.
courtyard from 1-2 hours, in both summer and International Journal of Architectural Research,
winter, when comparing with the two other Vol. 2 No. 1 (247-263) (Available in:
courtyards. http://archnet.org/library/documents/one-
It was observed that each facade of the document.jsp?document_id=10334
investigated courtyards has its own design, and (Accessed October 15, 2012))
openings ratio and arrangement with respect to solar 5 M.A. A.Mohsen. 1978. The thermal
radiation. Because the north facades of the three performance of courtyard houses (Ph.D.
courtyards receive the smallest amount of solar Thesis). Department of Architecture,
radiation on 21 June, the north facades of the University of Edinburgh
courtyards have the largest area of openings. The
summer "Meka'ad" (open reception men space in the 6 Ibid
first floor) and "Al Taktabosh" (open reception men
7 http://www.sunearthtools.com(Accessed
space in the ground floor) are located in this faade. October10, 2012)
In applying the results, one can design a
new courtyard house with reference to the 8 M.T. El-Mehelmy. 1990. Evaluation and
geometrical relationships and facades projections prediction of the performance of some
and openings discovered in the traditional courtyard passive solar systems and heat gain control on
houses without copying it. building envelope, using a computer model
(M.Sc.Thesis). Faculty of Engineering,
Department of Architecture, Cairo
University.(In Arabic)
References
9 Ibid
1 A. Younes. and M.A. A.Mohsen. 1980. The 10 Y.Wazeri, 1997. The relationship between solar
courtyard as s passive solar design means in radiation and building design in North Africa
buildings. The international congress on solar (M.Sc.Thesis). Institute of African research and
energy, Istanbul studies, Department of Natural resources, Cairo
University
2 M. Al Hussayen. 1995. Significant characteristics
and design considerations of the courtyard house. 11 Ibid
Journal of Architectural and planning research, 12 Ibid
Chicago, vol. 12, No. 2 13 Ibid

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

179179179
ARCHITECTURAL CHARACTERISTICS STUDY ON COMMUNITY MOSQUES
IN PRIANGAN 1900 1942

Esti Istiqomah Program Studi Arsitektur ITB

Bandung, Jawa Barat, Indonesia
e-mail: joeymeeko@yahoo.com

Bambang Setia Budi Program Studi Arsitektur ITB

Bandung, Jawa Barat, Indonesia
e-mail: bambang@ar.itb.ac.id

Abstract
Priangan was a region with a distinctive historical background and administrative unity. The region consisted of
7 regencies in present West Java Province. There were some old community mosques in the region. The aim of
this paper is to formulate architectural characteristics of Priangan old community mosques and their overall
development. The mosques are no longer observable today. Therefore, the study is referring to old
documentations. The oldest available documentations of such mosques were presented in the form of photos
from Dutch colonial era, after the ethical policy. Therefore, the study is limited from the year 1900 to 1942.
Based on the photos, the mosques were resketched by outlining the intended variables, which are building
mass, transitional space, and roof. There were some common architectural characteristics that can be
concluded from Priangan old community mosques. The common characters are single mass, surrounding
verandah, and two stacked pyramidal roof. On the overall development, the mosques showed the peak of
architectural characteristics variations on the photos that were taken in the year 1925.

Keywords: mosque, Priangan, colonial, characteristic, architecture

Abstrak
Priangan merupakan suatu wilayah yang memiliki kesamaan latar historis dan pernah memiliki kesatuan
administrasi. Wilayah ini meliputi 7 kabupaten di Provinsi Jawa Barat saat ini. Di wilayah tersebut terdapat
masjid-masjid komunitas lama. Makalah ini bertujuan untuk merumuskan karakteristik arsitektural masjid-
masjid komunitas lama yang ada di Priangan serta kecenderungan perkembangan keseluruhannya. Masjid-
masjid tersebut saat ini sudah tidak dapat diamati lagi di lapangan. Oleh karena itu, studi karakteristik
dilakukan melalui sumber dokumentasi bersejarah. Dokumentasi masjid-masjid tersebut mulai muncul pada
masa kolonial Belanda setelah politik etis dalam bentuk foto. Oleh karena itu, kurun waktu kajian dibatasi
antara tahun 1900 hingga tahun 1942. Dari foto-foto tersebut, masjid kemudian di sketsa ulang untuk
memperjelas variabel-variabel yang akan dianalisis, yaitu massa, ruang, dan atap. Dari hasil analisis,
didapatkan karakteristik arsitektural masjid komunitas lama di Priangan yang umum, yaitu memiliki massa
tunggal, selasar keliling, dan atap tumpang 2 tumpuk. Kemudian dalam foto masjid-masjid yang diambil tahun
1925, karakter arsitektural masjid menjadi semakin beragam.

Kata kunci: masjid, Priangan, kolonial, karakteristik, arsitektur

Introduction Sumedanglarang and Galuh. Galuh was conquered by

Based on a preliminary study, Priangan had old Mataram Islam Kingdom in 1595. Then
community mosques which shared architectural Sumedanglarang surrendered to Mataram in 16201.
characteristics similarities among them. Priangan The area which had been belonged to
was a region in West Java which had distinctive Sumedanglarang and Galuh were then called
historical background and administrative unity. Priangan2.
Priangan was one of the fractions of Sunda Pajajaran Since 1677, the domination over Priangan
Kingdom. When Sunda Kingdom collapsed, it was region was rendered from Mataram to VOC
divided into smaller fractions, among them were (Vereneeging Oost-Indische Compagnie), a monopoly
holder Dutch trading company. It went bankrupt and

180180180 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
was dissolved in 1799. Its assets were taken over by
Dutch Government3, including Priangan. Priangan
then came under a short period of British Colonial
Government from 1811 1816 like the rest of
Indonesian Archipelago. But from 1816, the Dutch
Colonial Government regained its reign on the
Archipelago, and kept its domination until being
defeated by the Japanese in 1942.
Picture 1. Seven Regencies of Priangan in 1925s (Source:
Svensson, 1991)
Priangans administrative borders were not all
static, but underwent some changes throughout
history. Nevertheless, Priangan area could be
summed up in 7 regencies that are present in todays
West Java Province. The regencies are Sukabumi,
Cianjur, Bandung, Sumedang, Garut, Tasikmalaya,
and Ciamis4.
The old community mosques in Priangan were
no longer observable in the field. Therefore, the
study will refer to old documentations. The
accessible documentations of those mosques were
started to be made around 1900. The Ethical Policy
was also established around that time5. By that
policy, Dutch Colonial Government paid more
attention to the natives welfare, such as education
and health. Based on those reasons, the time frame
of the study were limited from 1900 to 1942 when
Dutch Colonial reign was ended by the Japanese
invasion.
Bambang Setia Budi had classified old mosques
under sultanates in Java into 4 categories based on
their role and setting6. First category was the great
mosque which was located in the heart of the city
and became a symbol of the rulers greatness. The
second mosque was langgar kraton mosque which
was located inside the palace (kraton) complex and
especially used by the women in the palace. The
third category was community mosque which was
located among the society and used by them, such as
kampung (village) mosque and pesantren (natives
Islamic boarding school) mosque. The fourth
category was isolated mosque which was located in
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
181181181
inland areas, such as the mountains, and adjacent to
graveyard.
The mosques in this study could be classified
into the third category. Nevertheless, the above
classification was made on mosques under sultanate,
while Priangan was not a region in the form of
sultanate. Therefore, there can be some
characteristic differences between the mosques in
the third category and the community mosques in
Priangan. There were also some old great mosques in
Priangan which were located on the capital
regencies. Those mosques are not discussed further
in this paper.
Discussion
Researchs Aim and Method
The aim of the study is to formulate
architectural characteristics of old community
mosques in Priangan from 1900 to 1942. The study
encompasses the mosque as a whole mass to some
more detail architectural elements. The tendency of
community mosques development from time to time
will also be studied. Hopefully, this research will
contribute to the knowledge of Islamic architecture
diversity in Indonesian Archipelago.
This study is using historical research method
from the qualitative method. The method has 4
systematic steps7. The first step is data searching.
The second step is data criticizing. The third is
findings interpretation. The fourth step is
chronological writing of the findings. This method
has its concern on datas validity through data
selection and critic.
Old community mosques in Priangan are no
longer observable in present time. Therefore, the
study will refer to the oldest available
documentations of the mosques. The
documentations are old photographs made around
1900 1942. The photos were acquired from the
internet, mainly from KITLV (Koninklijk Instituut
voor Taal-, Land-, en Volkenkunde) website and
from Tropen Museum through Wikimedia.
There were 14 photos that were managed to be
obtained which showed 10 different mosques. They
were spread in 4 regencies, which are Sukabumi,
Bandung, Garut, and Tasikmalaya. There was 1
mosque in Sukabumi. There were 2 mosques in
Bandung, one in each Banjaran and Cibolang. In
Garut there were 5 mosques, which were spread in
Cisurupan, Tarogong, Cibatu, Garut City, and 1 other
mosque that the specific location was not known. In
Tasikmalaya, there were 2 mosques, which were
located in Pamijahan and Singaparna.
|
 Table 1. Photographs of Community Mosques in Priangan 1900 1942

Photo

Location Sukabumi Banjaran, Bandung Cibolang, Bandung Garut Cisurupan, Garut

Year 1901 1902 1912 1927 1925 1910 1925
Photographer Islam Stichting
A.E.F.Muntz G.A.J.Hazeu Tropenmuseum ThillyWeissenborn
/Collector Leiden
Geheugen Van
Source KITLV Wikimedia KITLV Wikimedia
Nederland

Photo

Istri, Pengkolan,
Location Trogong, Garut Trogong, Garut Trogong, Garut Trogong, Garut
Garut
Year 1900 1927 1900 1940 1905 1911 1925
Photographer Islam Stichting
Tropenmuseum Tropenmuseum
/Collector Leiden
Source Wikimedia Wikimedia KITLV Ansichtskarten KITLV

Photo

Pamijahan, Pamijahan, Singaparna,

Location Cibatu, Garut
Tasikmalaya Tasikmalaya Tasikmalaya
Year 1925 1910 1910 1925 1933
Photographer Islam Stichting Islam Stichting Islam Stichting
G.F.J.Bley
/Collector Leiden Leiden Leiden
Source KITLV KITLV KITLV Wikimedia
Source: KITLV, Wikimedia, Geheugen Van Nederland, Ansichtskarten, 2012 - 2013

The mosques are then resketched based on
their old photographs. Resketching was done by
tracing the outline from the photos. Proposed
outlines were also drawn for the lines of form that
were not very clear or were could not be seen at all.
It was done based on logical interpretation of form.
The resketching was carried out to enhance the
focus on certain variables or characteristics that
were intended to be studied.
Literature studies that were conducted to
determine the variables were about architectural
characteristics and old mosques in Indonesian
Archipelago. Sagsoz, Tuluk, and Ozgen (2005) 8
analyzed architectural characteristics from
buildings story height, symmetry,
horizontal/vertical accent, overhang, entrance, bay
window, and window. Those elements were seen
from their position, dimension, form, and kind.
There was also a study of Javanese old mosques by
Bambang Setia Budi9. He stated that the mosques
had square plan, pyramidal stacked roof, saka guru
columns, surrounding wall, and located near
graveyard complex. He also stated that minaret or
tower and serambi (verandah) were additional
features of the mosques that were not originated
from them.
Architectural characteristics variables were
then formulated based on those previous studies
with some considerations about the limited
information that can be gained from photos. The
determined variables are mass, transitional space
(verandah), and roof. The variables are seen from
their kind, form, amount, position, and symmetry.
The mosques are then compared by each variable.
The development tendencies of the variables are
also mapped out.
Old Community Mosques in Priangan
Based on the photos that were managed to be
acquired for this paper, there were 10 old
community mosques in Priangan.
1. Mosque in Sukabumi (1901 1902)
The mosque in Sukabumi was only consisted of
the main mass. It had symmetrical mass. The
mosque had verandah on the front and each side of
its main room. The mosque had 2 stacked pyramidal
roof with opening between the stacks which was
divided into 3 modules by small columns. Each roof
stack had 2 angles, steeper on the upper part and
sloping more gently on the lower part. It also had
ornated fascia board.

182182182 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
 verandah in front and on each side of the room in 1
column module wide. The roof was 2 stacked
pyramidal roof with opening between them was
divided into 3 small modules. Both stacks had 2
sloping angles. The roof cover was tile roof. The roof
had ornated fascia board and vertical planks
ornament.

3. Mosque in Cibolang, Bandung (1927)

The Mosque in Cibolang was located in Assam
tea plantation, Malabar, in Bandung Regency. The
mosque was only consisted of the main mass. From
the back side (Western view), the mosque appeared
to have symmetrical mass. The main room was
surrounded by verandah in front and on each side of
the room. The roof was a 2 stacked pyramidal roof
single mass symmetrical mass with opening between the stacks. Both stacks had 2
sloping angles.

surrounding verandah 2 stacked pyramidal roof

Picture 2. Mosque in Sukabumi (Source: KITLV, 2012)

2. Mosque in Banjaran, Bandung (1912)

single mass symmetrical mass

surrounding verandah 2 stacked pyramidal roof

single mass symmetrical mass
Picture 4. Mosque in Cibolang, Bandung (Source:
Wikimedia, 2013)

4. Mosque in Garut (1925)

2 stacked pyramidal roof
surrounding verandah
Picture 3. Mosque in Banjaran, Bandung (Source:
Geheugen Van Nederland, 2012)
The Mosque in Banjaran, Bandung Regency, was
only consisted of the main mass. Its mass was
symmetrical. Its main room was surrounded by
The Mosque in Garut Regency, with unknown
specific location, was only consisted of the main
mass. The mosque had symmetrical mass. It only had
terrace on the front side of the main room. The
mosques roof was consisted of the main and the
additional part. The main roof was 2 stacked
pyramidal roof with opening that was divided into 2
modules by small columns. The upper stack had 2
sloping angles. The lower stack was covered by tile

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

183183183
roof. The additional roof was located in front and
covered also by tiles. It had the form of gable roof
connected with the extention of the main roof.
There were also ornated vertical planks below the
gable roof.

symmetrical mass 2 stacked pyramidal roof

Picture 6. Mosque in Cisurupan, Garut (Source:

Wikimedia, 2012)

6. Mosque in Tarogong, Garut (1905)

single mass symmetrical mass

additional gable single mass symmetrical mass

terrace in front of 2 stacked main roof
the main room roof

Picture 5. Mosque in Garut (Source: KITLV, 2012)

5. Mosque in Cisurupan, Garut (1910 1925)

The Mosque in Cisurupan, Garut Regency, was
only visible by the roof part from the available
photo. The main roof appeared to have no addition.
It had symmetrical form. It was 2 stacked pyramidal
roof with opening between them which was divided
into 3 modules. Both stacks had 2 sloping angles.
2 stacked pyramidal roof
surrounding verandah
Picture 7. Mosque in Tarogong, Garut (Source:
Wikimedia, 2013)
Mosque in Tarogong, Garut Regency, was only
consisted of the main mass. The mosque had
symmetrical mass. The main room was surrounded

184184184 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
by verandah in front and on each side of the room.
The roof had the form of 2 stacked pyramidal roof
with opening between them that was divided into 3
small column modules. Both stacks had 2 sloping
angles. The roof was covered with tiles and had
ornated fascia board.
7. Istri (Women) Mosque, Pengkolan, Garut (1925)
pyramidal roof
no transitional
space between with dome
single mass
the exterior and
interior
Picture 8. Istri Mosque, Pengkolan, Garut (Source: KITLV,
2012)
Istri Mosque in Pengkolan, Garut City, was
consisted of the main mass. The front side (East
view) of the mosque could not be identified from the
photo. Therefore, the symmetricity of the mosque
could not be determined. The mosque appeared to
have no verandah or any transitional space between
the exterior and interior. The mosque had pyramidal
roof form with a dome on top of it. There was
opening between the pyramidal roof and the dome.
The pyramidal roof was covered with tiles and had 2
sloping angles.
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
185185185
8. Mosque in Cibatu, Garut (1925)
The Mosque in Cibatu, Garut Regency, was
consisted of the main mass and additional masses. It
had verandah in front of its main mass and twin
towers on the side part. The additional masses were
attached to the main mass and form a symmetrical
configuration. These mass characteristics were also
found on the great mosques in Priangan. The main
room of Mosque in Cibatu had verandah on its both
side. The mosque had 2 stacked pyramidal main roof
with opening between the stacks. Verandah mass
had hipped roof form. The twin towers had pointed
roofs with openings below them. The roofs were all
covered by tiles and had 2 sloping angles.
9. Mosque in Pamijahan, Tasikmalaya (1910)
The Mosque in Pamijahan, Tasikmalaya
Regency, was consisted of the main mass and
additional verandah mass in front. The masses were
attached to each other and formed symmetrical
configuration (seen from the back side of the
mosque). The masses were surrounded by
transitional space between the exterior and the
interior which was formed by the space between the
wall and the fence (trench-like space). The main
roof had a 2 stacked pyramidal form with opening
between the stacks. The upper stack had 2 sloping
angles. The verandahs roof was a hipped roof. The
roof cover was made from palm fiber.
10. Mosque in Singaparna, Tasikmalaya (1925 1933)
The Mosque in Singaparna, Tasikmalaya Regency,
was consisted of the main mass and additional
verandah mass in front. The masses were attached
to each other and formed a symmetrical
configuration. The main room was surrounded by
verandah in front and on each side of it. The roof
had a stacked pyramidal form with opening between
the stacks which was divided into 3 modules. The
upper stack had 2 sloping angles. Verandahs roof
was hipped in form with the addition of twin gable
form on its sides. The verandah mass also had
canopy extention for the roof.
Architectural Characteristics Comparation of the
Mosques
1. Mass
From the available photos, old community
mosques in Priangan can be divided into 2 major
categories based on their masses. The first category
was the mosques that only consisted of the main
mass. Those mosques were in Sukabumi (1901
1902), Tarogong (1905), Cisurupan (1910 1925),
Banjaran (1912), Garut (1925), Istri Mosque (1925),
and in Cibolang (1927). Second category was the
mosques which had additional mass. Those mosques
were in Pamijahan (1910), Cibatu (1925), and
|
Singaparna (1925 1933). The additional masses
were verndah and minarets in Cibatu.
The conclusion for the mosques mass
characteristics can be summarized from table 2. All
of the mosques were had symmetrical mass except
for Istri Mosque that could not be determined due to
its unknown mass orientation in the photo. Most of
the mosques (7 from 10) were only consisted of the
main mass. The mosques with mass addition started
to appear from the 1910 photos. The rather
distinguishable mosque was the Mosque in Cibatu
which had twin towers, unlike any other mosques.

main mass with

verandahs hipped
verandah in front surrounding
symmetrical mass 2 stacked roof
and twin towers on verandah towers
its sides main roof
pointed roof
Picture 9. Mosque in Cibatu, Garut (Source: KITLV, 2012)

The Great Mosque of Cianjur The Great Mosque of The Great Mosque of Garut The Great Mosque of
(1920 1931) Bandung (1927) (1925) Tasikmalaya (1925 1933)

Picture 10. The Great Mosques in Priangan (Source: Wikimedia and KITLV, 2012 2013)

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December 2013
 category was the mosques with extended verandah
in front of the main room as additional mass. Those
mosques were in Cibatu (1925) and Singaparna (1925
1933). Third category was the mosques that did not
have transitional space surrounding the main room.
Those mosques were in Garut (1925) and Istri
Mosque (1925). Istri Mosque did not have any
transitional space, while the Mosque in Garut only
had the front terrace.

main mass with verandah

symmetrical mass
mass in front

the masses were 2 stacked main verandahs hipped

surrounded by roof roof
exterior-interior
transitional space
Picture 11. Mosque in Pamijahan, Tasikmalaya (Source:
KITLV, 2012)

main mass with verandah

symmetrical mass
2. Transitional Space (Verandah) mass in front
From the photos, old community mosques in
Priangan can be classified into 3 major categories
based on their transitional space. The first category
was the mosques which had transitional space verandahs
between exterior and interior. Those mosques were hipped roof with
in Sukabumi (1901 1902), Tarogong (1905), surrounding twin gables
verandah stacked pyramidal
Pamijahan (1910), Banjaran (1912), and Cibolang main roof
(1927). The transitional spaces were in the form of
Picture 12. Mosque in Singaparna, Tasikmalaya (Source:
verandah, except for the mosque in Pamijahan, Wikimedia, 2013)
which had it in the form of trench-like space. Second

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

187187187
 Table 2. Mass Characteristics of Community Mosques in Priangan
1901 1905 1910 1912 1925 1927
single mass
Sukabumi

symmetrical
mass

single mass
Banjaran

symmetrical mass

single mass
Cibolang

symmetrical mass

single mass
Garut

symmetrical
mass

single mass
Cisurupan

symmetrical
mass

single mass
Tarogong

symmetrical mass
Istri

single mass

main mass,
verandah,
Cibatu

& twin towers

symmetrical
mass
main mass &
Pamijahan

verandah

symmetrical
mass

main mass &

Singaparna

verandah

symmetrical
mass
Source: Author, 2013

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December 2013
 Table 3. Transitional Space Characteristics of Old Community Mosques in Priangan
1901 1905 1910 1912 1925 1927
main room
was
Sukabumi
surrounded
by verandah
main room was
Banjaran surrounded by
verandah
main room was
Cibolang surrounded by
verandah
terrace in front
Garut of the main
rooom
Cisurupan
main room was
Tarogong surrounded by
verandah
no
Istri transitional
space
extended
front
Cibatu
verandah
mass
the masses
were
Pamijahan surrounded by
transitional
space
extended
front
Singaparna
verandah
mass
Source: Author, 2013

Based on table 3, the transitional space

characteristics on old community mosques in
Priangan can be summarized. Most of the mosques (8
out of 10) had transitional space between the
exterior and interior. Photos in the year 1925
showed the peak of variety for transitional space
configurations. Photos from that year showed
mosque with no transitional space to mosques with
extended front verandah. The mosques with rather
distinctive transitional space characteristics were
Istri Mosque, the Mosque in Garut, and Pamijahan.
Istri Mosque had no transitional space. The Mosque in
Garut had only front terrace. The Mosque in
Pamijahan had transitional space in trench-like
form.
3. Roof
From the photos, old community mosques in
Priangan can be classified into 2 major categories
based on their roof. First category was the mosques
which only had the main roof. Those mosques were
in Sukabumi (1901), Tarogong (1905), Cisurupan
(1910 1925), Banjaran (1912), Istri Mosque (1925),
and in Cibolang (1927). Second category was the
mosques which had additional roof. Those mosques
were in Pamijahan (1910), Garut (1925), Cibatu
(1925), and Singaparna (1925 1933).

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

189189189
 Table 4. Roof Characteristics of Old Community Mosques in Priangan
1901 1905 1910 1912 1925 1927

2 stacked
Sukabumi
pyramidal roof

2 stacked
Banjaran
pyramidal roof

2 stacked
Cibolang
pyramidal roof

2 stacked main
roof
Garut
terraces gable
roof

2 stacked
Cisurupan
pyramidal roof

2 stacked
Tarogong
pyramidal roof

pyramidal roof
Istri
with dome

2 stacked main
roof

verandahs
Cibatu
hipped roof

towers
pointed roof

2 stacked main
roof
Pamijahan
verandahs
hipped roof
2 stacked main
roof

Singaparna verandahs
hipped roof
with twin
gables
Source: Author, 2013

The mosques main and additional roof shape
also formed roof characteristics. All of the mosques
had 2 stacked pyramidal main roof with opening
between the stacks, except for Istri Mosque (1925)
which had a dome instead on its upper stack. All of
the stacks had 2 sloping angles, except for the
Mosque in Pamijahan (1910) and Garut (1925) which
only had the 2 sloping on their upper stack. The
additional roof forms were pointed, gable, and
hipped roof. The pointed roofs which had 2 sloping
angles were present at the towers of Mosque in
Cibatu (1925). Gable roof was visible as terraces
roof of Mosque in Garut (1925). Hipped roofs were
visible as verandahs roof on Mosque in Pamijahan
(1910), Cibatu (1925), and Singaparna (1925 1933).
The hipped roof on the Mosque in Pamijahan had 2
sloping angles. Hipped roof of Mosque in Singaparna
had twin gables on its sides.
Based on table 4, roof characteristics of old
community mosques in Priangan can be summarized.
All of the mosques had 2 stacked pyramidal main
roof form, except for Istri Mosque. All of the
mosques showed 2 sloping angles, either on both
stacks or on one of the stacks. Additional roof was

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December 2013
first seen in the photos from 1910 in Pamijahan.
Most photos from the year 1925 (3 out of 4) showed
additional roof. Those mosques were located in
Tasikmalaya and Garut Regency. They were the
Mosque in Singaparna, Cibatu, and Garut. The
mosque with rather distinctive roof characteristics
was Istri Mosque, because it was adorned with dome
unlike any other mosques.
Closing Remarks
Based on the above analysis, the architectural
characteristics of old mosques in Priangan can be
concluded. Most of the mosques had symmetrical
mass and only consisted of the main mass. Most of
the mosques had transitional space that surrounded
their main room or their mass. Most of the mosques
also had 2 stacked pyramidal main roof form with 2
sloping angles.
Beside the general cases, there were also some
unique characteristics of the mosques. The Mosque
in Cibatu, Garut (1925), had rather distinctive mass
due to its twin towers, which were usually presented
on the great mosques in Priangan. The Mosque in
Garut (1925) and Pamijahan, Tasikmalaya Regency
(1910) were the rather distinctive mosques from the
transitional space characteristics. The Msoque in
Garut only had the transitional space in front of the
main room, while the Mosque in Pamijahan had it in
the form of trench-like space, different from any
other mosques. But the most distinctive mosque of
all was Istri Mosque in Pengkolan, Garut City (1925).
The mosque had a dome, did not have any
transitional space, and its symmetricity could not be
determined due to its photo angle. There were also
some tendencies between neighboring regencies,
which occured in Tasikmalaya and Garut. Both of
them had mosques with additional masses and roofs.
There were some certain years of photo taking
which showed certain transformation of the mosques
characteristics. Photo in year 1910 showed the first
mosque with mass and roof addition in Pamijahan.
However, the photos from 1925, which contributed
the largest number of photos, showed the peak of
additional roof. Those photos also showed the most
varied transitional space configurations.
There were also some events which took place
in the Dutch East Indies during the year 1925. In
1924, the cities state of gemeente (city with partial
autonomy rights) was changed into stadsgemeente
(city with full autonomy rights). In 1926, the Java
Island was divided into 3 provinces, which were West
Java, Central Java, and East Java10. Those
administration reforms, which were the attempts
toward decentralization, could have possibly made
the responsible of the authorities to fell on smaller
areas. Therefore, the fringes or inland areas would
have had received more attention, such as perhaps
some documentation efforts.
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
191191191
References
1 A. Sobana Hardjasaputra. 2004. Bupati di
Priangan; Kedudukan dan Peranannya pada
Abad ke-17 Abad ke-19 dalam Bupati di
Priangan; dan Kajian Lainnya mengenai Budaya
Sunda. Bandung: Pusat Studi Sunda
2 Edi S. Ekadjati. 2005. Kebudayaan Sunda (Suatu
Pendekatan Sejarah). Jilid I. Jakarta: PT Dunia
Pustaka Jaya
3 Nina Herlina Lubis. 2000. Sumedang dalam
Sejarah Kota-kota Lama di Jawa Barat.
Bandung: Alqaprint
4 Thommy Svensson. 1991. State Bureaucracy and
Capitalism in Rural West Java: Local Gentry
versus Peasant Entepreneurs in Priangan in the
19th and 20th Century. Nias Report no. 1.
Copenhagen: Nordic Institute of Asian Studies
5 Kunto Sofianto. 2001. Garoet Kota Intan:
Sejarah Lokal Kota Garut Sejak Zaman Kolonial
Belanda Hingga Masa Kemerdekaan. Sumedang:
Alqaprint
6 Bambang Setia Budi. 2005. A Study on the
History and Development of the Javanese
Mosque, Part 2: The Historical Setting and Role
of the Javanese Mosque under the Sultanates.
Journal of Asian Architecture and Building
Engineering. Volume 4(1)
7 Miftahul Falah. 2010. Sejarah Kota Tasikmalaya
1820 1942. Uga Tatar Sunda dan Yayasan
Masyarakat Sejarawan Indonesia, Cabang Jawa
Barat
8 Mahmood Ahmed Bakir Khayat dan Binyad Maruf
Abdulkadir Khaznadar. 2010. Formal
Characteristics of Vernacular Architecture in
Erbil City and Other Iraqi Cities. The Iraqi
Journal of Architecture. Volume 19-20-21
9 Bambang Setia Budi. 2004. A Study on the
History and Development of the Javanese
Mosque, Part 1: A Review of Theories on the
Origin of the Javanese Mosque. Journal of Asian
Architecture and Building Engineering. Volume
3(1)
10 Nina Herlina Lubis. 1998. Kehidupan Kaum
Menak Priangan 1800 1942. Bandung: Pusat
Informasi Kebudayaan Sunda
|
RECONSTRUCTING THE IDEA OF PRAYER SPACE: A CRITICAL ANALYSIS
OF THE TEMPORARY PRAYING PLATFORM PROJECT OF 2ND YEAR
ARCHITECTURE STUDENTS IN THE NATIONAL UNIVERSITY OF
MALAYSIA (UKM)

Dr. Nangkula Utaberta ProfesorMadya, Universiti Putra Malaysia (UPM)

Serdang, Selangor, Malaysia
nangkula_arch@yahoo.com

Mohammad Arsyad Bahar Universiti Kebangsaan Malaysia (UKM)

Bangi, Selangor, Malaysia
arsyad.bahar@gmail.com

Abstract
God created human as caliph on this earth. Caliph means leader, care-taker and guardian. Therefore humans
have an obligation to maintain, preserve and conserve this natural for future generations. Today we see a lot of
damage that occurs in the earth caused by human behavior. Islam saw the whole of nature as a place of prayer
that must be maintained its cleanliness and purity. Therefore as Muslims we need to preserve nature as we
keep our place of prayer. The main objective of this paper is to re-questioning and re-interpreting the idea of
sustainability in Islamic Architecture through a critical analysis of first project of 2nd year architecture student
of UKM which is the Temporary Praying Platform. The discussion itself will be divided into three (3) main
parts. The first part will be discussing contemporary issues in Islamic Architecture especially in the design of
Mosques while the second part will expand the framework of sustainability in Islamic Architecture. The last
part will be analyzing some sample of design submission by 2nd year students of UKM on the temporary praying
platform project. It is expected that this paper can start a further discussion on the inner meaning in Islam and
how it was implemented in the design of praying spaces in the future.

Keywords: Sustainability, Islamic Architecture, Temporary Praying Platform

Abstrak
Tuhan menciptakan manusia sebagai khalifah di muka bumi ini. Khalifah berarti pemimpin, penjaga dan wali.
Oleh karena itu, manusia memiliki kewajiban untuk memelihara, menjaga dan melestarikan alam ini untuk
generasi mendatang. Sekaranginikitatelahmelihat banyak kerusakan yang terjadi di bumi yang disebabkan oleh
perilaku manusia itu sendiri yang disebutkan sebagai khalifah di bumi. Islam melihat seluruh alam sebagai
tempat beribadah yang harus dijaga kebersihan dan kemurniannya, oleh karena itu, sebagai umat Islam adalah
perlu melestarikan alam seperti menjaga tempat ibadah mereka. Tujuan utama dari makalah ini adalah untuk
mempertanyakan dan menafsirkan kembali gagasan keberlanjutan (sustainable) dalam Arsitektur Islam melalui
analisis kritis tugas pertama dari mahasiswa arsitektur angkatan tahun kedua dari Universiti Kebangsaan
Malaysia (UKM), yaitu tugas perancangan " tempat beribadah sementara "atau temporary praying platform .
Kajiandibagi menjadi tiga bagian utama. Bagian pertama akan membahas isu-isu kontemporer dalam Arsitektur
Islam terutama dalam desain masjid. Kajian kedua adalah kerangka keberlanjutan dalam arsitektur Islam.
Bagian ketiga adalah analisis dari beberapa sampel pengajuan desain oleh mahasiswa. Diharapkan tulisan ini
dapat memulai diskusi lebih lanjut tentang makna batin dalam Islam dan bagaimana penerapannya dalam
desain ruang beribadah yang sustainable.

Kata kunci:Keberlanjutan, Arsitektur Islam, tempat beribadah sementara

Introduction architecture student of UKM which is the

The main objective of this paper is to re- Temporary Praying Platform. The discussion itself
questioning and re-interpreting the idea of will be divided into three (3) main parts. The first
sustainability in Islamic Architecture through a part will be discussing contemporary issues in Islamic
critical analysis of first project of 2nd year Architecture especially in the design of Mosques

192192192 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
while the second part will expand the framework of
sustainability in Islamic Architecture. The last part
will be analyzing some sample of design submission
by 2nd year students of UKM on the temporary
praying platform project. It is expected that this
paper can start a further discussion on the inner
meaning in Islam and how it was implemented in the
design of praying spaces in the future.
Key Issues Islamic Architecture in Nusantara
This section will attempt to explain the various
issues that are used as the principle of the
classification process within the art community of
Islam. These issues are very important because they
are used to understand and interpret the arts of the
Islamic community, particularly in the Nusantara.
There are at least six (6) key issues regarding the
documentation and the interpretation of Islamic
architecture in Nusantara: the history of how the
community used the product in the past; the
interpretation of the principles of Islamic law; the
need to be compatible with the contemporary spirit
and local ideas about progress; issues of symbolism;
the interpretation of the value of the object; and
the issue of building typology.
Issues with the Past Use of Historical Products
The first issue that became the basis of various
studies on Islamic architecture concerned the
historical use of the product. Some thinkers and
researchers of the Islamic architecture of the Muslim
community believe that the history of a building is
an important issue that must be studied to
understand the concept and philosophy of Islamic
architecture.
At the same time, a number of other
researchers believe the contrary. They believe that
buildings from the Muslim community before the
birth were a product not of Islamic thought, but, on
the contrary, of tradition and the social-political or
the Muslim community. These researchers saw that a
survey on historic Islamic buildings would not give a
formula of Islamic architecture and would actually
only be an image formation.
Those who believe in accepting the use of
historical sources are divided in their opinions as to
whether any part of Islam can be considered to
reflect the history of Islam. Most of the historical
success of Islam during times such as Islams rise in
Turkey and the time of SafafidUstmani is considered
a suitable reference of the history of Islam. The
early days of Islam itself, concerning the Prophet
and his companions, are often considered a
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
193193193
forbidden time, too important to be consulted in
terms of architecture. This is clearly stated by
Cresswell in the following:
Arabia, at the rise of Islam, does not
appear to have possessed anything
worthy of the name of architecture.
Only a small portion of the population
was settled, and these lived in dwellings
which were scarcely more than hovels. 1
Such was the house of the leader of the
community at Medina. Nor did
Muhammad wish to alter these
conditions; he was entirely without
architectural ambitions, and Ibn Sa'd
records the following saying of his: "The
most unprofitable thing that eateth up
the wealth of a Believer is building.2
Those who oppose studying the past use of
historical buildings and objects have been divided
between studying only the aspects of the
architecture and using the internal framework of
Islam using the Qur'an and the Sunnah as reference
sources. The parties useijtihad and interpretation as
a design deemed suitable for use in the future. The
use of ijtihad and interpretation derives from the
feeling that the basic principles of Islam are not
clearly regulated in architecture because if they
were, there would be no need for further ijtihad and
interpretation, as in the following opinion from
Serageldin:
I do not believe that any reading of the
Quran, at any level, or a study of the
Sunna, will providea detailed
instructions on how to design a house in
Morocco or Indonesia, or how to design
the thoroughfares of Cairo or Istanbul.
Those that have tried to derive specific
examples from these source are doing
both themselves and the sources a
disfavour. Themselves by ignoring the
wider context in which we live and which
must provide the major givens of the
problems to be addressed, and the
sources by demeaning them to the level
of a handbook or textbook rather
than treating Quran as eternal message
of inspiration and guidance for all times
and the Sunna of the Prophet as the
embodiment of exemplary behaviour. If
God had desire to give people specific
instructions on how to build structures in
the twentieth century, He could
certainly have done so explicitly.3
Figure 1 is the example of different views that
can be seen at the Kocatepe mosque design in
Turkey. In the design of the mosque, it can be
|
clearly seen how a design with a modern approach,
as was done by VedatDalokays contest-winning
mosque, has been replaced by a revivalist version of
the Turkish buildings in the past.
Figure 1: Kocatepe Mosque in Turkey; on the left is the
design that won the VedatDalokay contest, while the
right is the mosque that was finally built.
The issue of interpretation of the Basic Laws of
Islam
Another issue that is often the basis of various
studies on Islamic architecture is that of the
interpretation of the laws of Islam. Some scholars of
Islamic architecture believe that Islam is a religion
that is already complete and perfect. Therefore,
there is no further study needed from outside of the
sciences of Islam. With this understanding, the
researchers do not see the need to review any
aspects that are not considered appropriate,
particularly against Muslims, with the concern that
these aspects would destroy the purity of the
teachings of Islam itself.
Other researchers see Islamic law as a legal
framework that is complete and therefore perfect,
especially in terms of worship, and that no longer
needs additions and corrections. In terms of
thinking, the researchers believe that Islamic
thought is the result of the interaction between the
fundamental laws of Islam and the situation existing
in the environment. Therefore, Islamic thought must
always be improved and updated to make it
consistent with the contemporary community.
Various opinions and interpretations of Islamic law
form a foundation and affect the thoughts and
theories that areproducedregarding Islamic
architecture4.
The Need to be Compatible with the Spirit of the
Time, the Spirit of the Place and the Idea of
Progress
Another issue is the need to produce
architecture in accordance with the contemporary
soul and spirit. This issue is closely related to the
previous issues, particularly the issues concerning
the interpretation of the basic laws of Islam.
Every era requires its own form and character.
Therefore, the ideas and character of the old
buildings cannot be used again today. Times have
changed, the needs of each individual have changed,
and we cannot use the architecture that was born
out of the situations and circumstances of the past
194194194 | Journal of Islamic Architecture Volume 2 Issue 4
December 2013
(which is defined differently) for the situations and
circumstances that exist today. This opinion can be
seen in the statements of Viollet Le Duc and Walter
Gropius that follow:
Suppose that an Architect of the
Twelfth or thirteenth century were to
return among us, and that he were to be
initiated into our moden idea; if one put
at his disposal the perfection of moden
industry, he would not build an edifice
of the time of Philip Augustus or St.
Louis, because this world be to falsify
the first law of art, which is to conform
to the needs and customs of the time
(Viollet Le Duc).5
Todays artist lives in an era of
dissolution without guideance. He stand
alone. The old form are in ruins, the
benumbered world is shaken up, the old
human spirit is invalidated and in flux
towards a new form. We float in space
and cannot perceive the new form.
(Walter Gropius).6
One of the main ideas born from this concept is
the idea of progress. As modern men, we have to
progress to meet the needs and tastes of this age.
Although often more similar to material
achievements, the idea is for us to move in
accordance with the situation and the age. The idea
of progress has greatly influenced the subsequent
thinking about the architecture of Islam, especially
concerning the design, the selection of materials,
and the architectural language used.
The spirit of contemporary issues related to the
architectural language, material selection and use of
a building system should be compatible with the
building settlement. Each district and area has a
character and a culture all its own. Therefore, the
design of a building should be prepared to grapple
with these issues.
Issues and Interpretation of Symbolism
Another critical issue affecting a variety of
thoughts and ideas regarding Islamic architecture is
ideas and thoughts about symbolism. Some scholars
suggest that spiritual and religious devoutness should
be interpreted and realised in the form of symbols,
which will increase feelings of faith and devotion in
the people who use the building. The symbols chosen
are usually elements that represent Islam. Elements
such as domes, towers, arches, and calligraphy are
among the few elements that are considered to be
representative and characteristic of Islamic
architecture.
In addition to the elements, monumental and
romantic space is often planned into the various
buildings that are considered representative of
Islamic architecture. Ambiance is usually a grand and
solemn character that has been a primary part of the
design of a mosque or a building with Islamic
character. With an understanding of aspects of
Islamic holy reason, the design is ordered to meet a
variety of additional needs besides the basic
functionality.
Masjid UniversitiTeknologi Malaysia is an
example of how the issue of implementation is a
symbol of architectural styles. In the design of this
mosque, we can see the various elements, such as
the Dome of the Isfahan era of architecture, Iran's
arch Iwan, the pulpit in the Cairo mosque,
Mashrabiya, and the poles to support the North
African-style towers of Istanbul, Turkey. All these
various architectural styles have been applied to this
mosque, as can be seen in picture 2.
Figure 2: Masjid UniversitiTeknologi Malaysia with the
copied elements: Blue Gate in Iran, the Tower of
Turkey's Blue Mosque and the Dome of the Masjid-i Shah
in Isfahan.
Issues Concerning the Selection of Building
Typology in the Context of Ritual and Secular
Worship
One of the major factors that influences the
traits and characteristics of Islamic art is the
selection of building and type of buildings used for
the study. A common example of a building used by
students when talking about Islamic art is the
Mosque. This is a great pity because the study of
Islamic Art buildings uses worn methods and Western
approaches to understand and study the
architecture.
Experts studying the art of buildings with a
religious character usually see a building of religious
worship or trust. This is typical of the character of
Western culture, in particular Christian culture,
which makes a separation between things earthly
and heavenly. This creates a problem because
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
195195195
religion and worship are rights and obligations of
every individual and are separate from their secular
lives. In studying Christian architecture, Western
scholars and researchers usually examine Christian
churches and other religious buildings usually used
this perspective. This has been said by Ismail Faruqi
in the following:
The history of religions has known two
influences that sought to reduce its
jurisdiction by limiting the data that
constitute its subject matter: one was to
attempt to redefine the religious datum in a
restricted and narrow manner, and the other
was an isolationist policy observed vis-a-vis
Judaism, Christianity and Islam.
The attempt to limit the jurisdiction of
phenomena of religions by giving the religious
datum a narrow definition led to theories that
have tried to isolate the religious element and
to identify it in terms of "the religious", "the
holy", "the sacred". The problem these theories
faced was primarily the reductionist's analysis
of the religious phenomenon into something
else that would lend itself more readily to his
kind of investigation.7
However, in Islam, this separation is difficult to
apply, as there is no separation between religious
and secular issues. Islam teaches that a life must be
mixed and integrated with the world and hereafter.
Things heavenly and spiritual for a Muslim should be
reflected in the daily work and social interaction
among Islams adherents. Likewise, all activities in
the world in any form must have the character and
spirit in heaven and happiness in the hereafter.
Therefore, studies that take the mosque as the only
example of the typology of Islamic architecture
often exclude the framework and spirit of Islam
itself from the discussion.
Comparison between Value and Object Approaches
Another issue in the study of Islamic
architecture is the approach of the object. The
approach is usually a direct approach using a
particular form (generally taken from Islamic
buildings in the past) to be used in the design and
study of Islamic architecture in the present.
The value approach usually consists of research
and exploration of values or of the basic principles
of Islam and then it was developed into a theory of
building design and development. In the
architectural profession, the product of these two
approaches is the same which is the building.
However, the process of thinking creates different
stages of exploration which make lots of different.
This make the approach to the object must be
improved and must move from the physical aspects
of the building to focus on non-physical aspects of
the building.
In its applicationit is more difficult to apply,
but offers added valuethis approach allows for
|
broader development because it is not tied to a
particular object or objects but has strong roots
through a long process of thinking. Examples of
writing that seek to provide a new language of
architecture based on the values of Islam can be
seen in the writing of Mohammad Tajuddin. In his
paper entitled 'An Alternative Discourse on Islamic
Architecture: The Compatibility of Wright's Organic
Architecture with the Sunnah', he tried to give a new
language to Islamic architecture by taking a lesson
from the values of organic architect Frank Lloyd
Wright8. The values of organic architecture put
Wright in the context of the natural environment
and respect for God and convey an idea of
architecture that provides democracy at all levels
and to all people of the same degree. They promote
integration and unity of religious activities (worship)
with community activities (muamallah). Studies
conducted exploring the ideas of organic
architecture, as mentioned earlier, explain how they
explored, developed, and applied the designs. An
application of the values of organic architecture
becomes one reference in the future development of
Islamic architecture.
The Reminders of Sustainability in Islamic
Architecture
God created human as caliph on this
earth. Caliph means leader, care-taker and
guardian. Therefore humans have an
obligation to maintain, preserve and conserve this
natural for future generations. Today we see a lot
of damage that occurs in the earth caused by human
behavior as revealed by Allah following:
Mischief has appeared on land and sea
because of (the meed) that the hands of
men have earned, that (Allah) may give
them a taste of some of their deeds: in
order that they may turn back (from
Evil). Say: "Travel through the earth and
see what was the end of those before
(you): Most of them worshipped others
besides Allah."9
Islam as seen in the Hadith below sees the
whole of nature as a place of prayer that must be
maintained to cleanliness and purity. Therefore as
Muslims we need to preserve nature as we keep
our place of prayer. From it, seen how the high
concept of Islam in maintaining the environment.
Hudhaifa reported: The Messenger of
Allah (may peace be upon him) said: I
have been made to excel (other) people
in three (things)Our rows have been
made like the rows of the angels and the
whole earth has been made a mosque for
us, and its dust has been made a purifier
for us in case water is not available.
And he mentioned another characteristic
too.10
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December 2013
Sustainable in this writing has at least two
contexts, which are natural contexts and social
context. Natural context means that the
development that we do should consider the needs
of future generations. We must try to preserve
nature for the future of next generation, therefore
required an environmental impact planning of any
development we do. This can be seen from Apostles
attitude which prohibit damaging the environment
when war. From some of His Hadith, Apostle
also encourages people to plant trees as a form of
donate to the environment, as shown in
the following Hadith:
Jabir (Allah be pleased with him)
reported Allahs Messenger (may peace
be upon him) as saying: Never a Muslim
plants a tree, but he has the reward of
charity for him, for what is eaten out of
that is charity; what is stolen of that,
what the beast eat out of that, what the
birds eat out of that is charity for him.
(In short) none incurs a loss to him but it
becomes a charity on his part.11
Sustainable living in a social context means
that we have to prepare a sustainable system of
governance and political development. Replacement
of the leader is a natural thing; something
that actually needs to do is to prepare future
leaders as much as possible, so that, when
leadership changes, this transition do not disrupt the
life of many people. Leadership is not a
position which needs to be contested by a group
of elites in community to material benefit, but it is a
responsibility for every citizen as a form
of responsibility and contribution to community.
In the world of architecture, these two
principles have enormous implications. Natural
sustainability teaches us to really pay attention the
natural condition of site and environmental
surrounding before designing a building. Materials
selection and using of technology should really be
considered before we make a change to site and
then manage it. While social sustainability teaches
us to be more pay attention to architectural
language that we use in designing a building.
Language of feudal architecture in the design
of government or public buildings such assymmetry
and a giant scale with excessively set back need to
be avoided in order to create government or public
building more democratic and familiar with
community.
Analysis of some design submissions by
second year students of UKM in the project
"Temporary Praying Platform".
"Temporary praying platform" is a project 2nd
year Architecture student of UKM in subject of
Architectural Design Studio 3, code KKSB 2116. This
project has the goal to design a temporary place of
prayer with the design specifications are easily
moved, reused, and folded. The project is selecting
a location on the lake area and back of the Faculty
Engineering and Built Environment the National
University of Malaysia (UKM).
The concept and idea development
The design concept has a very important
position in a building design, because they are a
main idea that will continue to be developed until it
becomes a building product. In this project students
are taking concepts related to Islam, such as the
symbols in the prayer, takbir, bowing and
prostration. The other concept that is more directed
to themes of Islamic geometric, environmental and
social. From the various concepts can be seen that
the design approach being used are aligned with
project descriptions that is a place of worship. From
the overall concept is trying to use the basic
principles hablumminallah, hablumminannas, and
hablumminal'alam.

Figure 3: Lake of Faculty Engineering and Built

Environment UKM (Sources: Google Earth Image 2011)

In this project the students have to optimize

the potential of the environment by using design
approach to Islam and sustainable architecture.
Sustainable design is done by considering the design
for sustainability and the natural site conditions still
provide opportunities for future generations.
The following is an analysis of sustainable
architecture from several designs submitted by 2nd
year Architecture student UKM in the project
"Temporary Praying Platform". The analysis is based
on the development of design and building
techniques which are both based on the
consideration of sustainable architecture. In the
design development there is some analysis, namely
the concept and development of ideas, development
of space that consisting of the space area and
building space, then a systems of natural energy and
sustainable. For building technique consists of an
analysis of buildings material, the practicality of the
design, structure and construction. Then there is
also analyzes the social and economic analysis. The
following is an analysis of project design on 2nd year
Architecture student UKM.

Figure 4: Concept and development of the idea of the

Analysis of design development and sustainable
innovation
In this analysis have several points of analysis,
namely the concept and development of ideas,
development of space, and natural sustainable
energy use.
symbol 'prostration'
(Sources: Design from 2nd year Architecture Students
temporary praying platform)
One sustainable aspect in this project is how to
design the building is not permanent and
achieved good aspects of sustainability for the site
or building that can be reused. Then building must
be folded or to be more practical, those buildings

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197197197
are becoming easy for construction and demolished.
Another aspect of sustainable building is able to
move or relocate, this is the character of the
building is not permanent or temporary. So after
building no longer used, buildings can be demolished
and folded and then moved to another place. Then if
necessary will be used again. Some figures below are
systems transformation and detail (movable, folded,
re-used) temporary praying platform design from 2nd
year Architecture Students UKM.
Figure 5: Folded system praying platform for
information board
(Sources: Design from 2nd year Architecture Students
temporary praying platform)
Figure 6: Folded and re-use system praying
platform
Sources: Design from 2nd year Architecture Students
temporary praying platform
|
198198198 Journal of Islamic Architecture Volume 2 Issue 4
December 2013
Figure 7: Folded and movable system with higt-
tech design approach
Sources: Design from 2nd year Architecture Students
temporary praying platform
Some of these design requirements is one of
the elements that supporting sustainable principles.
With the fulfillment of these requirements makes
the fundamental concepts hablumminallah,
hablumminannas, and hablumminal'alam will be
easily achieved and can be realized. Where the
building trying to balance the relationship, the
building used as a place to worship God Almighty
with respect to the use of human interaction and
appreciate the natural surroundings as a potential
that needs to be optimized. One way to appreciate
life is to preserve nature. According
Prawoto12 (2007) appreciate the tree is appreciate
life.
Development of space
Sustainability of an ecosystem is also
determined by the arrangement of space. Space
arrangement is how to determination and division of
space must be done correctly and according
to context and use of space. Development of space
that does not consider these aspects can damage the
existence of ecosystems. Therefore, in planning and
designing of building should consider the first
arrangement of space, where there is room for the
space environment and space for building.
Space area
Space area consists of two types of space,
building space and the space is not built or natural
environment. In space there is a building built
Faculty Engineering and Built Environment (FKAB)
and a cafe building. As for the space that is not
built. There are two spaces. First is the land space relationship between man and woman who are not
as parks and roads, and second is water space as the mahram. Then determine the sacred space as
lakes and catchment areas. the main prayer place and dirty room or place
ofablution.

Figure 8: Analysis of site design and site selection

for temporary praying platform
Sources: Design from 2nd year Architecture Students
temporary praying platform

Space that has been chosen by the student is

on the eastern edge of the lake. The position has a
goal to facilitate the achievement and circulation 'to'
or 'from' location. With a prayer position facing the
Kiblah, directly positions have been trying to
maximize the view to the lake and maximize the
potential of the area. Sustainable on this design
concept was applied to maintain existing
neighborhood and avoid land use over-exploited
areas. The application by creating a design that has
a dimension not too big. That space tailored to the
Figure 9: Analysis of the formation of space and
needs and fulfillment activities in it. Then do designs spatial separation of men and women
that are not permanent and environmentally Sources: Design from 2nd year Architecture Students
friendly. temporary praying platform

Building space The concept of sustainable can be done by

As an Islamic-oriented building, arrangement of setting a multifunctional space, which makes the
space in the building must consider the concept of space has a more complexes functions apart for
"hijab". Hijab is setting the limits set by Islam in the prayer. When not used as a place of prayer, the
building space can be used for other functions, for

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199199199
example for learning, discussion, site information, a
break to enjoy the beauty of the lake, and others.
This system can be called a function transformation
and sustainable space. So the building will have
benefits beyond more prayer time. Especially in this
project is only focused on Aid prayers, where it is
used only once a year. Therefore, spatial planning
has an important role for the building to avoid
wasteful and have more benefits.
Figure 10: Formation of a multifunctional space (can use
for information board)
Sources: Design from 2nd year Architecture Students
temporary praying platform
Figure 11: Formation of a multifunctional space
(can use for discussion space)
Sources: Design from 2nd year Architecture Students
temporary praying platform
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December 2013
Using natural and sustainable energy
One important element in sustainable
architecture is the energy, namely use and selecting
an effective and efficient energy. Energy in
sustainable architecture is very important in the
future. The use of electrical energy is minimal,
trying to utilize the natural energy that already
exists in nature, such as sunlight during the day as a
substitute for light. Then take advantage of natural
air to circulate the air inside buildings as a
replacement for Air Conditioner.
In the design of temporary praying platform
energy is used trying to maximize the natural
energy.The design should be able to control
thepotentialenergy that is around the building like
sunlight and wind. To utilize sunlight and wind
building must be designed with openings and
ventilation in accordance with considerations of light
and wind direction.
Figure 12: The design is open to maximize the
potential of solar light and wind
Sources: Design from 2nd year Architecture Students
temporary praying platform
Excessive sunlight can make the building has a
high temperature. The strong winds also will make
the room not comfortable. Therefore there is need
for a design that can control light and winds are
needed in the building. To control light and wind can
be done with the use of shading devices and gaps
barriers to break down and reduce wind firmness and
light entering the building.
 Figure 13: Shading devices and barriers to control
light and wind on buildings
Sources: Design from 2nd year Architecture Students
temporary praying platform

Another big potential of the concept of

sustainable in this area is the utilization of the lake
water. Water conditions actually have a less good
quality, the water brown and turbid. But if the
presence of water is not used, lake water will only
be a place for water disposal areas are not
controlled in the long run. One way to use lake Figure 14: Use of lake water for ablutions
Sources: Design from 2nd year
water for this project is to use water filtration
ArchitectureStudentstemporarypraying platform
systems to restore the purity of water as before. The
resulting clean water will be used as a potable water
With both systems the building will not need to
well wudlu. With the purpose of which is not too
use the existing electricity, but the building will be
much, the water can be filtered as necessary, so it
more independent and fulfilling the concept of
does not have the whole lake water is used. This
sustainability. However, because this design is more
situation will make this project can really benefit
temporary and practical, alternative energy is
and utilizing the potential of the environment
difficult to apply, especially equipment for solar
without destroying it.
electric panels and wind turbines have a high price.
Location is a potential for utilization of
alternative energy sources, such as use of solar
energy sources with solar panels and wind turbines The technique of buildingsustainableinnovation
use. According to Galloway (2004) the sun has a
In this section is an analysis that is more
beautiful synergy with fuel cell-powered. For the
directed to the technical design. There are several
utilization of wind can use a small wind turbine that
points of analysis, such as building materials used,
has a low cost and quickly produce energy at lower
the practicality of the design, structure and
wind area. According to Brower (1990) for small construction of buildings.
wind turbines, maintenance costs can be the
deciding factor in site location to take advantage of
marginal wind capabilities. In low wind sites, small Building material
wind turbines can consume a lot of
In accordance with the specifications of the
energy from the wind.
temporary buildings, materials used in buildings shall
avoid permanent material such as concrete, because

Journal of Islamic Architecture Volume 2 Issue 4 December 2013 |

201201201
concrete is more difficult to movable and folded.
Materials that can be used in the design to make it
more practical and sustainable are bamboo and
wood materials. According to Lopez (2003) Bamboo
is a sustainable material because of its rapid growth,
and has more capabilities than the wood and steel,
so the use of bamboo materials to replace wood or
steel.
Actually there are many other sustainable
materials that can be used in this design, such as the
use of waste materials and recycling. It will be more
effective for the sustainability of the building
material. An example is the design that uses a
former wood formwork. Moreover, it can also use
waste materials from factories and demolition of
buildings.
maximum design exploration but more practical and
sustainable.
Structure and construction
Practicality of design makes the structure
becomes more simple and minimalist. But the
construction must still be considered because the
building must also meet safety aspects for its users.
The structure and construction of buildings can be
applied more innovative as a building structure and
also as architectural elements. This will make the
structure has more value and aesthetics, so that the
building would be more efficient and effective.

Figure 15: Using the materials of wood and bamboo

as a sustainable material
Sources: Design from 2nd year Architecture Students
temporary praying platform

Figure 16: Concept design and practicality of

building structural systems
Practicality of the design Sources: Design from 2nd year Architecture Students
This project is not design temporary praying platform
a complex building that has complete elements such
as building standards. This project is more
Analysis of social life
simple and practical because only a "platform".
The easy accessibility and circulation is a factor
Moreover, design only a temporary building that can
to be considered in this design. Project site has a
be moved, folded and reused. Therefore, the
considerable distance with FKAB building, so the
building must have a value of practicality to
design "temporary praying platform" should be easily
constructed and demolished easily. So here is a
accessible and attractive to be able the visitors
challenge for students to design a building that has a
come and use the building facilities.

202202202 | Journal of Islamic Architecture Volume 2 Issue 4

December 2013
 Social aspects such as maintaining the
continuityof interaction and social activities also
should be considered. One function of the building is
as social control. Thus planning and design planning
should be able to meet these aspects. One example
is the social interaction between men andwomen
who are distinguished in a way that
nodiscrimination.
Then create a building that has more moral and
humane values. Building that allows users and
provides more benefits. Do not build buildings
dangerous and difficult. Sustainable architecture
here has a major influence for social sustainability
within and outside the building. Therefore, to
maintain the continuity of the building and the
environment must also maintain the existing balance
of social interaction in buildings.
Economic analysis
According Prawoto13 (2007), The easiest things
that architect can do in creating a sustainable
architecture by saving the money are use a local
material and skill, use a second-hand material and
the old component, use a recycled material without
any waste, design a room in many function, and
design an open plan.
Economic analysis is used to maintain the
continuity of the building. One system that can be
used are the building has a complex function, which
is in addition to functioning as a place of prayer also
serves as a place of information about products or
other that can be used as building management.
Because the buildings still need care and
management.
Conclusion
Humans as caliph on earth have a responsibility
to safeguard the nature. Much damage has already
occurred in nature that demands we should be more
concerned about the existence of nature for now.
Maintaining and preserving nature is actually a form
of human worship to God Almighty. Sustainable
architecture is one way to maintain the balance of
nature and human social condition.
In this case, 2nd year Architecture Students UKM
trying to apply the concept of sustainable
architecture in design "temporary praying platform"
with the composition, clarity of design information,
focus on each element sustainable and Islamic
architecture. The design has been developed from
ideas based on Islamic principles by balancing the
relationship of God, man, and nature
(hablumminallah, hablumminannas, and
hablumminal'alam).
Journal of Islamic Architecture Volume 2 Issue 4 December 2013
203203203
Sustainable architecture is applied in the
design development and sustainable building
techniques innovative. Creating a design that can
support the sustainability of human nature and
future generations by balancing the use of space and
building area, utilize and maintain the potential of
the natural environment. Then create a building
design with an innovative system of natural energy
such as maximizing the potential of sunlight, wind
flow, and lake water. Next is the selection and use
of sustainable materials are easily recycled,
structure and construction of effective and efficient
as wood, bamboo and waste materials that can be
used again.
Next is to keep the continuity of social
relationships. The social aspect is part of a
sustainable that regulating human social interaction
relationships with the building. Then create a
building that has more moral and humane values.
Building that allows users and provides more
benefits. Do not build buildings dangerous and
difficult, but trying to create a building that brings
benefit and transcendence of tawheed to increase
the faith and taqwa for building users.
References
1 Creswell. KAC (1968), A Short Accoumt of Early
Muslim Architecture, p. 1
2 Creswell.KAC (1968), A Short Accoumt of Early
Muslim Architecture, p. 3
3 Ismail Serageldin (1989), Faith and the
Environment: An Inquiry into Islamic Principles
and the Built Environment of Muslims, hal 213.
4 Proceedings of an International Seminar:
Sponsored by the Aga Khan Award for
Architecture and The Indonesian Institute of
Architect 15-19 October 1990
5 Curtis, William JR (1982), Modern Architecture
since 1900, hal 14.
6 Curtis, William JR (1982), Modern Architecture
since 1900,hal 118.
7 Al Faruqi Ismail (1992), Al Tawhid: Its
Implementation for thought and life, hal 416-
417.
8 Mohamad Tajuddin bin Haji Mohamad Rasdi, An
Alternative Discourse on Islamic Architecture :
The Compatibility of Wrights Organic
Architecture with the Sunnah, kertas kerja
pada mAAN Conference, National University of
Singapore 4-6th September, 2002
9 QS Ar-Rum:41-42
10 Sahih Muslim Vol. I, page 265
11 Sahih Muslim, Vol. III, page 818
12 Prawoto, Eko (2007). Kearifan Lokal sebagai
Tumpuan Berarsitektur. Seri Rumah Ide.
Gramedia; Jakarta
13 ibid
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