Qingzhen Dasi Manisf estation of the Oriental Heritage
“Seek knowledge even to go as far as China” Prophet Muhammad P.B.U.H.
Published by Deptartment of Architecture Kuliyyah of Architecture and Environmental Design International Islamic University of Malaysia Jalan Gombak Kuala Lumpur, Malaysia www.iiu.edu.my/kaed Editors Assoc. Prof. Dr. Ali Raza Soomro Asst. Prof. Dr. Aida Kesuma Azmin Authors Ahmad Hanief B. Shamsudin Mustaffa Khair B. Johari Nur Haziqah Bt. Hamzah Nur Safuraa Bt. Ibrahim Sofiyyah Bt. Sahalan Research Group Ahmad Fawad Muslihah Bt. Mazlan Ahmed Ould Imigine Abdallahi Nik Abdul Aziz B. Nik Din Amira Shareena Bt. Ahmad Nozrin Noormardia Bt. Mohd Fadzil Aszhahari Munir B. Mukhtar Nor Asmaa Bt. Mohd Zamil Azahar B. Mansor Nur Aishah Bt. Zaharie Ezdihar Ahmad B. Ibrahim Nurdiyana Bt. Zainal Abidin Mohd Hazwan B. Hamidi Nurfaezah Bt. Ismail Mohd Hilmi B. Mohd Kamal Redza Esrudin Baharin B. Baharudin Mohd Hazimin B. Abdullah Muhamad Syauqee B Mohamad
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical including photocopy, recording, or any information storage and retrieval system, without permission in writting from the publisher
TABLE OF CONTENTS Foreword by Dean Foreword by Head, Department of Architecture Foreword by the Course Coordinator Acknowledgements Preface
A Glimpse of Islamic Architecture in China HIstory Typologies of Islamic Buildings in China Types of Islamic Architecture in China Mosque in China Hohhot at a Glance The Muslim District The Muslim Street ‘Qingzhen Dasi’ The Art of Orient History and Development Functions of the Great Mosque Planning and Layout The Main Prayer Hall The Moon-watching Tower Building Materials Building Construction Non-structural Elements The Unique Blend of Artistic Expression
Chinese Ornamentation- The Origin Islamic Ornamentation- Essence of the Deco Mongolian Ornamentaion- Art of Diversity
Conclusion Photo Album Historical Gestures of Qingzhen Dasi (Hohhot) References Glossary
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This book is dedicated to all students who have contributed to the making of this book and also to the people of Hohhot.
FOREWORD BY DEAN Assalaamualaikum warahmatullahi wabarakatuh,
Thank You. A country known for its prosperous civilizations, China is blessed with beautiful landscapes and multi-cultural ethnicities. The religious tolerance that China enjoys today is a testimony of years of cooperation between the government and people of China. Since the advent of Islam in China, the religion enjoys development together with the ruling dynasties and finally stood through the test of time. The Chinese civilizations are known for its years of prosperity and have since generated competitive minds and stimulated the growth and development in other parts of the world. Ancient records have proven the existence of many powerful dynasties in China contributed to the development of science, art, astronomy and most importantly the architecture. I believe that all the information gathered and work done by these students will explain further the detailed development of Muslims in China and also the importance of Mosques in the Chinese communities in the People’s Republic of China. I thank all who are involved in the production of this priceless work especially to the 9th batch of third year architecture students of IIUM. Thank you, Wassalaam. Prof. Mansor Ibrahim Dean, Kulliyyah of Architecture & Environmental Design
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FOREWORD BY ARCHITECTURE
HEAD,
DEPARTMENT
OF
FOREWORD BY THE COURSE COORDINATOR
Assalaamualaikum warahmatullahi wabaraktuh,
Assalaamualaikum warahmatullahi wabaraktuh,
The history and development of Muslims in China may not have
Alhamdulillah, the Heritage Studies 2009 managed to be completed
been an interesting topic for some and also unknown to many
with excellence by the third year architecture students. Every detail
who have not yet explored or discovered it. In a sound hadith, our
of this exhibition owes much to their determination and hard work
beloved Prophet Muhammad PBUH mentions, “seek knowledge
in completing the required task. Their thirst for knowledge has given
even to go as far as China�. Indeed, the students have proven that
them motivation to travel as far as China in the quest to gather
their trip was not all fun and games but also fruitful especially in
information not only for their own personal satisfaction, but also for
acquiring knowledge of the Chinese Muslim architecture and also
the benefit of others too.
to know their Muslim brothers and sisters in that part of the world.
The heritage trip is not just a chance for them to travel abroad but
In this exhibition, the focus on the Chinese architecture in Islamic
is also essential in widening their horizons by meeting new people
buildings proves the universality of the Islamic religion. The
who are foreign to them. A holistic learning experience is not only
acceptance of Islam by different people from various backgrounds
bounded in the classroom but also by exploring the world outside
have proved to further enhance the rich culture that belonged to
the four walls of their classroom.
them for centuries.
It is hoped that all the work done by the students will greatly benefit
I am confident that the works done by the students will be the key
everyone. Throughout the semester we managed to foster a sense
to enlighten many people on the rich culture and architecture of
of appreciation in every student and also to hold on to the principle
the Chinese people especially the Muslim communities in China. I
that knowledge is meant to be acquired and shared.
congratulate the third year architecture students from the 9th batch 2009 for their hard work in making this exhibition successfull.
Thank you, Wassalaam.
Thank you, Wassalaam. Asst. Prof. Dr. Zuraini Denan Course Coordinator, Heritage Studies 2009, KAED Assoc. Prof. Ar. Datin Norwina Mohd Nawawi Head, Department of Architecture, KAED
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ACKNOWLEDGEMENT In the name of Allah, Most Gracious, Most Merciful. First and foremost, all praises to Almighty Allah SWT. Without His blessings we might not be able to complete this task. We would also like to thank all the lecturers for their guidance and valuable advice in reviewing of our progress of work.
In addition to that, we would like to thank students from the Inner Mongolia University of Technology, especially to Sis. Zhang Mei Xia, Bro. Wang Xing and friends, staffs and also the students of the Hohhot Great Mosque (Qingzhen Dasi). ast but not least, this report would not be completed without the cooperation and hard work of every group member. Their tedious efforts have much helped us in bringing together and making the
Our special appreciation is also extended to Travelpro Sdn. Bhd.
completion of this report possible. Finally, thank you to all the
for organizing our stay and accompanying us throughout our trip
people who have helped us directly and indirectly throughout the
in China. Also not forgetting the tour guides Bro. Frank and Bro.
course of this task.
Michael for their patience and kindness in helping us to acquire relevant information. We would also like to convey our deepest gratitude to Assoc. Prof. Dr Ma Xiang, from Northwest Ethnology Centre of Shaan Xi Normal University, Xian, People’s Republic of China for delivering a special presentation about Muslims and Islamic Architecture of China prior to our trip there. Besides that, we would also like to thank Assoc. Prof. Dr. Baharudin Ahmad, Deputy Dean Student Affairs of ISTAC for his sincere cooperation in the interview session conducted prior to the trip to gather information on the related topic. Further acknowledgment would be dedicated to a knowledgeable man who was responsible for giving information on the educational aspect of the Great Mosque of Hohhot, Ustaz Ya’aqub.
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PREFACE In the city of Hohhot lies a very special building waiting to be rediscovered and appreciated for its years of contribution to the Muslim community of Hohhot City, Inner Mongolia. Thus, students from Architecture Department of the International Islamic University Malaysia have embarked on an educational journey to the land of the orient in hoping that old Islamic buildings such as the Great Mosque of Hohhot (Qingzhen Dasi) will be cherished by people worldwide. Being the oldest mosque in the city of Hohhot, The Qingzhen Dasi has always been important to the Muslim community there. It is undoubtedly true that the mosque plays an important role in the society and had witnessed many events that involved the Muslim community, young and old. The Qingzhen Dasi should be appreciated and preserved for the future generations. With upmost sincerity, we hope that the effort of producing this report will benefit the Muslim ummah and also those who are passionate about Chinese and Muslim architecture worldwide. It is also hoped that the information provided will give further inspiration to all to value the world heritage treasures despite the modernity that globalization brings to.
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GAZING THROUGH THE PAST
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The relationship between China and the Arab world
However, according to one of the most reliable official
can be traced back as early as before the first century.
record in The Old Tang Dynasty Book described that the
According to historical records in China, Zhang Qian
envoy sent by Caliph Uthman (644 - 656 C.E. Caliphate
was an envoy of the Han Dynasty (206 B.C-220 C.E)
Period) paid a formal visit to Tang Gao Zong (The King of
who reached Arabia with a caravan. During that time,
Tang dynasty). Since then, the friendship between China
Arabia was called Da Shi by the Chinese. Since then,
and Muslim nation was promoted by envoys during
the relationship between China and Arabia expanded
periodical visits.
as well as the faith of Islam. Trade that existed between pre-Islamic Arabia and China’s South Coast flourished further when the maritime traders converted to Islam.
Another incident in Tang dynasty, the An Shis Revolt became a historical breakthrough for boosting Islamic expansion. In 755 C.E., the An Shis rebellion occupied
China’s long and interactive relationship with the
many major cities in China. The Tang Xuan Zong (The
various Steppe tribes and empires, through trade,
King) was forced to retire and later fled to Sichuan
war, subordination or domination also paved the way
province. His son was sworned as the New King (Tang
for a large sustained Islamic community within China.
Suzong) and soon the new King requested the strong
Islamic influence came from the various steppe people
cavalry troops from friendly Muslim countries in Central
who assimilated in Chinese culture.
Asia for military intervention.
Muslims served as administrators, generals, and other
Subsequently, the Chinese government forces allied with
leaders who were transferred to China from Persia
the Muslims cavalrymen to crush the unrest and Tang
and Central Asia to administer the empire under the
Suzong returned to the capital city Xian. Thus, the King
Mongolians. There is no exact date due to the absence
highly appreciated the Muslims assistance and instead
of evidence as to when Islam came to China. Some
of going back, he allowed the Muslims troops to stay in
claim that Islam came to China during the Prophet’s
a certain district in the capital and inter-marriages with
time (613 - 614 C.E.).
Chinese women were also permitted.
500 BC
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Tang Dynasty (618 - 907 C.E.) and also the Song
A Chinese proverb mentions, ‘Hui Muslim is widely
Dynasty
spread in Yuan Dynasty in all of China’ which might be
(960 - 1279 C.E.) were periods of calm and creativity. The trade relationship between Arabia and China was further consolidated. The evidence of this trade with the Arab and Persian merchants in the major cities can be found in the literature and history books of these periods. Arab merchants built a mosque in Guangzhou in South China and some other mosques were built by the government. Some of the mosques were given by the reigning Emperor of China. The mosque named by an Emperor were of great significance because to have such recognition to Muslim minority was rare. During the Yuan Dynasty (1279 - 1368 C.E.), China was under the rule of Mongols with Kublai Khan on the throne in Beijing in 1293. The Yuan government implemented a favourable policy towards Muslim ethnic people. The Muslims enjoyed a high socio-political status during this dynasty since they belonged to the category of minority along with the Mongols. On the other hand, in the year 1253 C.E., after they captured Baghdad, the Mongols conscripted mainly Arab and Persians soldiers and despatched them to China. These Arabs and Persian soldiers later stayed in many parts of China permanently and inter-married there.
a good description on the expansion of Muslims in this period. In 1368, the Mongols were expelled following the establishment of the Ming Dynasty (1368 -1644 C.E.). However, the Muslims continued to be active in the socio-political field. The great Muslim navigator, Zhen He, also belong to this period. Notable Muslim veterans such as General Chang Yu Chun and Hu Dai Hai greatly devoted themselves to the establishment of the Ming Empire. Accordingly, at the beginning of the Ming Empire, the King highly appreciated Muslim achievements and what they believed in. As a token of his appreciation, a number of mosques were built by the Ming authority. Even the Ming Emperor himself wrote the introduction of Islam in the famous article, the 100 words used to praise the Prophet which was widely disseminated among Muslims. At the same time, trade between China and Arab world was consolidated following the shuttle of merchants on the Silk Road. Many Arab merchants even opened their shops in the major cities of China. Their activities were portrayed in the literature books of that period. China flourished again during the 272 year rule of the Ming Dynasty.
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Today, there are over 30,000 mosques in Muslim communities scattered all over China. With the constant development of the society and the economy, the living standards of the Muslim population has improved tremendously. From the architectural form to the inside decoration materials and sanitary equipments, the building of mosques in China has developed to a high level.
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A GLIMPSE OF ISLAMIC ARCHITECTURE IN CHINA
Typologies of Islamic Buildings in China
Records have shown that Islam spread into China by land
for preaching are some of the Chinese Islamic buildings
and sea during the Tang dynasty. Due to the increase
found in the People’s Republic of China. The mosque is
of Muslim population and also the establishment of
the most important place in most Muslim communities
Islamic education centres, the Muslims began to build
because it represents the collective political, economical
buildings for religious purposes. Buildings such as
and cultural achievements of the Muslims in China. In
mosques were crucial as these buildings are important
Yuan Dynasty, mosques were built wherever the Muslims
for them to formalize their religious obligations and
concentrated throughout the country. As a religious site,
also for many other functions. The erection of these
mosque played an important role in strengthening the
buildings mark the beginning of Islamic architecture
faith of the Muslims and educating Muslims to fulfil
in china. Records have proven that the earliest Islamic
religious obligations.
buildings appeared along the southeast coast of China, and were greatly influenced by the architecture in the Arab world
The mosque, mausoleum, scripture hall and the hall
During the Yuan Dynasty, the site where Muslims performed prayers did not have a fixed name. They were called by different names such as “Li Bai Si” (prayer temple), “Hui Hui Si” (Hui Huis’ temple), “Hui Hui Tang” (Hui Huis’ hall), “Zhen Jiao Si” (temple of revealed religion) or “Qing Jing Si” (clear and clean temple).
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After the 13th century, jen jiao si was built in Hangzhu
Mosques was a public place where the Imam and other
and qing jing si in Quanzhou, then the terms qing jing
Islamic leaders handled the internal matters of the
and zhen jiao was beginning to be used. Up to the
community, a place where Muslims commemorated the
15th century, the word qingzhen became a special
old sages of the past, and also a service centre where
word which means Islam. According to some Islamic
Muslims could seek help on many things.
scholars, qing implied that Allah was peacefulness and quietness, was lacking distracting thoughts, was without direction and position, and was without beginning and without an end. Zhen implied that Allah is the one and only, the most revered, the most respected, is eternal and everlasting. The word qingzhen therefore took on a new meaning once it was adapted by Islam, and reflected Chinese Islamic scholars’ interpretation of the Islamic creed. In the Xinjiang region, however, the term li bai si has been used for mosque until today. Compared to that in Tang and Song period, the function of the mosque became more diversified during the Yuan Dynasty. It was not only a place where the Muslims performed prayers, but also a platform where they can learn and preach Islam.
Later, the mosques developed into the Islamic education centre by adapting the system of madrassah to enhance the teaching of Islam in mosques. As the system of Jiao Fang developed and matured, the economic and public welfare and free schools within Jiao Fang developed and emerged one after another, making the mosque which was the centre of Jiao Fang an important place for the Muslims’ social life. Numerous mosques were built or rebuilt during the Yuan and early Ming dynasties. Unfortunately, due to wars and natural disasters, many of them have been destroyed.
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TYPES OF ISLAMIC ARCHITECTURE IN CHINA
CENTRAL ASIATIC TYPE
Since the introduction of Islam into China during
There is a strong influence of Central Asian practices
the Tang dynasty, many mosques have been built
in the early examples, which can be perceived in the
in the country. These buildings form an important
materials, construction and exterior treatment. The
component of the architectural heritage of China and
material used is mainly brick or stone. Arches, vaults and
testify to develop contacts and cultural intercourse
domes are used in construction. The mass of the building
between East and West.
in simple geometrical forms with distinct axes gives the
In the earlier examples, some of the architectural
impression of stability, solemnity and monumentality. 1
features of Central Asia were adopted directly.
The Qing Jing Si mosque in Fujian is one of the earlier
Architects gradually absorbed and blended these
examples of Islamic architecture in China. The gate of the
features in the course of many centuries and created
mosque, 20 metres high and 4.5 metres wide is of bluish
their own style of Chinese Islamic architecture.
granite. The architectural treatment such as the ogee
Generally, the existing examples of Islamic architecture
arches, vaulted ceiling, blank windows, and inscription
in China can be classified into four types which are the
bears close stylistic resemblance to the Central Asian
Central Asian type, transitional type, national minority
buildings.
type and Xinjiang regional type.
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2 1 The original entrance of ` mosque in Xinjiang during the time of Sai Tee Sung 2 Kucha Masjid in China
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1
NATIONAL MINORITY TYPE
TRANSITIONAL TYPE
This type of architecture is a manifestation of the
A famous example of this style is the Phoenix Mosque
integration of Islamic religious practices with traditional
located along Zhongshan Road in Hangzhou. It was built
Chinese architectural planning, construction and
during the Tang dynasty and was destroyed during the
formal details. These elements were applied mostly
Song Dynasty and later rebuilt again during the Yuan
in the mosques and mausoleum of the Hui people.
dynasty. The prayer hall is the oldest building in the
An example is the mosque in Hua Jue Xiang, Xian
compound. The plan is rectangular composed of three
which was built in 1392. Occupying a narrow east-
bays across, each bay being nearly square. In each bay,
west lot, the general plan layout follows the typical
brick corbels are used to support a dome above, upon
Chinese temple which is clearly seen from its buildings
which is set a Chinese style roof that crowns the whole
symmetrically arranged along the longitudinal axis
structure. The central bay has an octagonal roof while
and grouped around a succession of courtyards.
each of the side bays has a hexagonal roof, also pyramidal
The main prayer hall with roof has a front porch and a projecting rear hall, a plan not foreign to the Central Asian Tradition. The minaret is a typical, multistoreyed Chinese pavilion. The outstanding feature of 2
1 The Great Mosque of Xian 2 Muslim mosque in Lanzhou of Gansu province
the mosque is the arabesque decoration in dark red, brown and gold in the interior of the rear hall which gives a mysterious atmosphere in dim light. However, the paintings in the front hall are in a traditional Chinese architectural style.
in shape. The roofs are covered with convex and concave tiles. Certain feature in this example, such as large wall space on the entrance faรงade, wide use of the arches and domes, lantern like structure illustrate a strong Central Asian influence. However, the use of Chinese style roofs upon domes gives a familiar, indigenous appearance and reflects the transitional period.
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Front facade of Aba Khoja Mausoleum in Kashgar, Xinjiang, and People’s Republic of China
XINJIANG REGIONAL TYPE
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The Xinjiang Regional Type is a local style of architecture
The interior has a flat roof with joists formed into patterns
that had been developed prior to the introduction of
and partly decorated with polychrome painting. Along
Islam in Xinjiang in the 10th to 11th centuries. The
the transverse axis of the main hall, there is a projection
distinctive features are wooden columns supporting
composed of four bays by three bays, at the front and an
closely spaced beams and flat roofs, adobe vaults and
inner hall of eight bays with brick walls at the back. The
domes with rich surface decorations, and an open
latter is used during winter.
plan. The mosques in Xinjiang are based on the local architectural system, with Central Asian elements, as well as elements from the Han, Hui Tibetan and other traditions. As a result, Islamic architectural in that region has developed a peculiar style of its own. An example of this type of architecture is the Aitika mosque in Kashgar which was built in the 17th century. Two round minarets stand flanking the entrance gate of the mosque. The main hall inside the complex and facing the gate has 38 bays, a treatment seldom found in ancient architecture. The hall has an open colonnade on the front.
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MOSQUE IN CHINA A mosque is a place in which Muslims perform
Muslims took this opportunity to expand their
religious tasks, carry on da’wah activities, propagate
businesses and began to migrate to inland from the
Islamic culture and hold Islamic education sessions.
coastal areas. The migration of these communities result
With the spread and development of Islam in China,
to the erection of many Islamic buildings especially
mosque began to be erected in places where Chinese
mosques in the inland areas. An example of mosque is
Muslims concentrated during the Tang and Song
the Niujie Mosque
Dynasties. Muslims first reached the seacoast areas
HOHHOT AT A GLANCE
and built mosques there. In these areas there are four ancient mosques identified which are the Huaisheng mosque in Guangzhou, the Qingjing mosque in Quanzhou, the Xianheng mosque in Yangzhou and the Fenghuang Mosque in Hangzhou.
The rise of the Yuan Dynasty saw the number of Mongols increase over the years. This dynasty was under emperor Kublai Khan, who was the grandson of Genghis Khan. Under the Han Chinese Ming Dynasty, the Mongol Yuan Dynasty was overthrown. When the
The arrival of Islam from the Middle East was mainly
People’s Republic of China replaced the Republic of
brought by the Arab and Persian traders. These traders
China, Inner Mongolia officially became an Autonomous
stayed in China for so long and their communities
Region on May 1st, 1947.
grew. They married local Chinese women and raised children. Their communities were often built around mosques just like those in the Middle Eastern countries.
Inner Mongolia’s land area is the third largest in China. Its grasslands account for one fourth of China’s total grassland area, and its forest area is the second largest in China. The vast grasslands have always been symbolic
The Silk Road was also another route that took the task
of Inner Mongolia. Mongolian art and architecture often
of spreading Islam to China. During the Song dynasty,
depict the grassland in an uplifting fashion, emphasizing
the cities in inland China were rapidly developing
on the nomadic traditions of the Mongol people.
especially in Xiian, Beijing, Kaifeng and Jinan.
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1 The grassland 2 Desert in Inner Mongolia
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Inner Mongolia has abundance of resources especially
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coal, cashmere, natural gas, rare earth elements, and has more deposits of naturally-occurring niobium, zirconium and beryllium than any other province-level region in China. The capital city of Inner Mongolia is Hohhot which sometimes spelled Huhehot or Huhhot. The city serves as the region’s administrative, economic, and cultural centre. The city was founded 1 Map showing location of Hohhot
by Mongol ruler Altan Khan in the late 16th century. Hui merchants gathered north of the gate of the city’s fortress, building a mosque in 1693. Their descendants form the nucleus of the modern Hui people’s
In 1913, the government of the new Republic of China
district. In this Autonomous region, all street signs,
united both towns. With the occupation of the Japanese
commercial outlets, and government documents
Empire in 1937, the city was renamed Hohhot. After the
must be bilingual, displaying both Mongolian and
World War II, Prince Demchugdongrub’s autonomous
Chinese languages.
government in Hohhot surrendered to the Republic of
During the Yuan dynasty, Guihua, pronounced as Kwei-hwa which is the Southeastern old section was established by Altan Khan around 1580 and consist mainly of business district. When The Qing Dynasty took over, they built Suiyuan, which is the Northeastern section also called “New Town”. It was established in the 17th century by the Manchus and known for government or administration district.
China. Until 1954, Hohhot was referred to the Chinese as Guisui (Guīsuī), or Kweisui, which is the acronym of the two districts of the city.
THE MUSLIM STREET
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1 South Tongdao street nearby the Great Mosque, in the city of Hohhot
The name ‘Hohhot’ in Mongolian language means
Due to its relatively diverse cultural make-up, and despite
“Blue City.” The color blue in Mongolian culture is
its characteristics as a mid-sized Chinese industrial
associated with the sky, eternity and purity. The city
city, the Hohhot street scene has no shortage of ethnic
administers both its urban area and the rural regions
minority elements. Tongdao Road, a major street
in its vicinity. The administrative area includes 4
in the old town area, is decorated with Islamic and
counties, 4 districts, and a county-level banner; they
Mongol exterior designs on all its buildings. A series of
are further divided into 20 urban sub-districts, and
government initiatives in recent years have emphasized
96 townships. The districts consists of Xincheng
Hohhot’s identity with ethnic minority groups, especially
District, Huimin District, Yuquan District &Saihan District. While counties include Tokto County, Tolmud
1 The multi-ethnic population in Hohhot
in increasing Mongolian-themed and Muslim-themed architecture around the city.
Left Banner, Wuchuan County, Holingol County &
According to Mahmud Yusuf Li Hua Yen (1995), Hohhot is
Qingshuihe County.
one of the major centers of Islamic movement in China.
THE MUSLIM DISTRICT
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The local government of Hohhot, with the help of the central government spent a generous amount of money
As of 2005, 87.3% is Han Chinese, 9.6% of the city’s
to develop the existing Muslim Street in Hohhot as a
registered population is of ethnic Mongol origin, 1.6%
commemoration to the spread of Islam in the city.
is Hui, 1.2% is Manchu, and the rest belong to smaller
Along the South Tongdao Street, one will be impressed
minorities, including Korean and Uyghur. The “old-
with the Islamic architecture being applied on the façade
town” (comprising today’s Huimin District) is where
of the buildings. Domes and arches strengthen its identity
a large Muslim Hui minority live. The newer and
as a Muslim themed street. In this street gracefully
more educated residents are mostly concentrated in
stands the Great Mosque of Hohhot (Qingzhen Dasi)
Xincheng and Saihan Districts
that supersedes other Muslim themed buildings with its traditional architectural style. The architectural style of the Great Mosque is uniquely mixture of Chinese and Mongolian and Arabic style
1 Muslim Street, Hohhot
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INTRODUCTION Nestled in one of the busiest districts in Hohhot city, the Qingzhen Dasi gracefully stands, boasting its status as the largest and oldest mosque in the city. Construction using materials such as brick and wood,
1
this great edifice portrays a very unique and significant
The Muslims or known as the ‘Hui’, are among the minorities in Hohhot. The mosque is therefore a
2 Side view showing windows with simpler decorative elements 3 Details and ornamentations in the rear elevation
overall layout, construction methods, the detailing and ornamentations.
indigenous system of construction that has reserved it
significance of Islam for the Muslim society in Hohhot.
1 Front view of the Qingzhen Dasi
of the Great Mosque are explicable, as expressed in the
waiting to be discovered.
also serves as a fundamental entity that denotes the
3
Mongolian art and Arabic style influence. The impressions
Ancient Chinese architecture is well known of its
structure of the Qing dynasty, this antique mosque
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architectural styles ranging from ancient Chinese to
architectural values inside, just like a hidden treasure
As a symbolic antiquity that represents a monumental 2
The Qingzhen Dasi portrays a mixture of several
primary features from the ancient times to the present day. Designed by a Han ethnic architect, the Great Mosque
1
follows the basic ancient Chinese construction method of timber frame system and brickwork enclosure. This can be identified in the oldest buildings namely the Main Prayer Hall, Teacher’s Hall, Imam’s Room, and Library.
priceless gift for the Muslim community for them
The roof is a very important component in Chinese
to gather and perform their obligations to Almighty
architecture which not only functions as a protective
Allah. Despite having ancient Chinese architecture
device, but in some cases has deeper symbolic meanings.
and Mongolian art as the most prominent elements,
In Buddhist belief for instance, curved roof helps to keep
Islamic values were integrated in the planning and
evil spirit away as evil is believed to come on a straight
detailed to suit its function as a religious building. This
line. One can identify the roof of the buildings within
National Minority type of Islamic Architecture prevails
the compound as a significant influence of Chinese
through its architectural details not foreign to local
architecture especially the chinese gable roof and pagoda
chinese architecture.
style roof.One of the distinctive features of the Great Mosque is the impressive pagoda style roof covering the Main Prayer Hall.
2 1 The minaret, or called the moon-watching in the Qingzhen Dasi compound. 2 Figure showing the Pagodastyle roof covering the Main Prayer Hall
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These five pyramidal roofs, three octagonal and
In the Qingzhen Dasi, for example, there are three
another two hexagonal in plan, were believed to
open courtyards arranged in parallel along the axis line
symbolize the five pillars of Islam. It was apparent
enclosed by buildings within the compound.
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in the ancient Chinese that the pagodas are quite significant and were commonly related to religious buildings. The pagodas are praised for the views they offer besides a lot of poems in Chinese history attests to the joy of scaling pagodas. In fact, these pagodas are excellent in bringing natural light into the hall.
Another significant feature of the Great Mosque is the four-sided rectangular enclosure, which is a structure with walls that are formed at right angles and oriented cardinally. This can be seen in the oldest structures in the mosque compound comprising the Main Prayer Hall, Imam’s Room, Teacher’s Hall, and Library. Four of the
The architecture of the Great Mosque of Hohhot
buildings were designed in rectangular plan following
emphasizes on the horizontal axis, expressed by the
the typical ancient Chinese form. Accordingly, the form
stone platform and the uniformity of the roofs of the
represents the traditional Chinese belief of a square-
buildings within the compound. With vertical walls
shaped universe with four world quarters.
less emphasized, attention is given more to the width rather than the height, creating a dramatic perspective view when seen from a certain angle. Apart from that, the Great Mosque of Hohhot was planned based on a complex similar to most traditional Chinese layout. This involves construction of several buildings all enclosed in a complex making them into one single compound.
1 The library is erected on a rectangular base plan 2 Traditional Chinese roof style with elaborative ornaments
THE GREAT MOSQUE SIGNIFICANCE TO THE COMMUNITY
32 1 Qingzhen Dasi (Hohhot) with the surrounding site context
HISTORY AND DEVELOPMENT
33
The Great Mosque was constructed around 1693 during the 22nd year of reign of Emperor Kang Xi in the Qing Dynasty. To date, the age of the Qingzhen Dasi is 316 years old and declared the oldest mosque in Hohhot. It was built after
There is a strong connection
throngs of the Hui Muslim minority migrated from Xinjiang
between the Great Mosque
to Mongolia. It has undergone various stages of renovation
of Hohhot with the local
with its first extension being done in 1789, and followed in
Muslim community. In this
1869, 1892, 1896, 1923 and 1939. As a central mosque in
community, the mosque is a center for Muslims to perform religious obligations, carry on da’wah activities, learn Islamic Education, conduct wedding ceremonies, and also the perfection of funeral rituals. The connection can also be seen from the site
Hohhot, it serves as a center for all Muslims in the area. This is typical of a Muslim layout planning in which
Realising its quality and contribution, the Qingzhen Dasi
communities were often built around mosques
was announced as a national antiquity and protected by
just like those in the Middle Eastern countries. The
the Local government. There are four original buildings in
Mosque is self sustaining and gain economical support
the compound, constructed around the year 1693 which
by renting shops to local Muslims to do businesses. A
is The Main Prayer Hall (Daijing Tang Shengdian), The
part of the mosque complex is also rented for the use
Teacher’s Hall (Jiang Tang) , Imam’s Room and the Library.
of public school.
The minaret (Wang Yue Tower) is later added on during the
context or the planning of
In the mosque there are living quarters for the Ahong,
buildings around the mosque.
or Iman, students who study at the madrassa and
Through observation, one
maintenance staffs. This mosque also has several
will realize that a series of
multipurpose halls to be rented for public use such as
hutongs
which
for weddings and celebration for Eid al-fitr. There are
house the residential blocks
also huge open courtyards, classrooms, and a library.
and shops are directed to the
Other spaces include the Musilin yushi and ablution
mosque.
areas.
or
alleys
2
period of Republic of China, around 1939 and known as the Moon Watching Tower. Later on, the mosque compound started to expand with the erection of schools and hostels and resulted in three different courtyards that stand in a line along the axis of the whole mosque complex
3
4 2 The originl feature of the Qingzhen Dasi before 1923 renovation exercise. A longer portico was still present, it acted as an extended praying space (overflow), however after the construction of extended prayer hall on the left of the mosque, this portico was shortened.
3 Hui Muslims during prayer session at the Qingzhen Dasi. 4 Image of Aixin-Juelo Xuanye or known as Emperor Kangxi known for as a wise and benevolent ruler in uniting the Mongols Source: The Epoch Times
34
1
FUNCTIONS
EDUCATION CENTRE
The Great Mosque of Hohhot not only serves as a place
The Great Mosque also serves as a place for the
of worship but it also caters for other purposes such
students to acquire Islamic knowledge. There is a
as a place for religious education, community centre,
separation between Male and Female classroom blocks
a place to conduct wedding ceremonies, funerals,
and hostels. The female classrooms are located facing
and other things related to Islamic and Muslims
the north side of the mosque compound, while the
matters. This concept of multi-functionalism makes
male classrooms are located at the south side. Hostels
the mosque different from other religious buildings.
are provided for both male and female students, and
Architecturally, the mosque has a series of individual
located within the mosque compound. Whatever
buildings with its specific functions all gathered in a
contributions or income that the mosque receives is also
compound which eventually forming a large complex.
spent for educational purpose in the mosque so that the
CONGREGATIONAL PRAYER 2 1 Friday Congregational inside the main prayer hall at the Qingzhen Dasi 2 Special procession outside the main prayer hall before magrib solat. Male students would
Other than the five daily prayers, the mosque is also a place for performing Friday prayer, eid al-fitr and qurban rituals. Interestingly, before the congregational prayer is performed, the students of the madrassah will queue at the courtyard in two straight lines as soon as the azan, or the call for prayer is heard. The grand Imam queues together with the students and waits for the azan to end before making his way into the hall, followed by the students. This formation is said to symbolize the strength and unity of the Muslim armies as they march into the battle field and reflects the disciplined attitude of the Chinese Muslims in China.
students do not have to pay the fees, foods and lodging. Islamic education in Qingzhen Dasi is conducted in both Arabic and Chinese language and the syllabus are different from what is being taught in a conventional school. Generally there are 4 subjects taught which are the Arabic Language, Chinese Language, Tawheed, and Syari’ah. Upon completion, a certificate will be awarded by the mosque authorities. Currently there are 36 female students and 35 male students studying in the madrassah. The duration of study is 3 years, and subdivided into a 6 months study period for 1 semester. The academic staffs include 6 Ustaz and 6 Ustazah.
35
3 Students are learning Islamic education in the madrassah at the mosque
36
1
RELIGIOUS FESTIVITIES CELEBRATION
Planning and Layout
During the month of Ramadhan, Muslims would break
The principle of axis, symmetry and balance base on
their fast at the restaurant in the Mosque complex.
the ancient Chinese architecture was adopted in most
During eid al-fitr or other religious festivals, the
Islamic building in China. Similarly, the Great Mosque
mosque opens its doors to the Muslim community.
adopts the traditional Chinese Palace Layout which
The eid prayers would be conducted in the prayer
combines several units of buildings in one complex. In the
hall, gatherings and performances would be at the
mosque compound, the buildings followed the center-
courtyard and feast would be at the restaurant or the
axis principle with symmetrical wings on left and right
multipurpose rooms.
sides thus emphasizing the aesthetic values, defining
FUNERAL
2
carried by men who wears traditional white headgears
However, in Qingzhen Dasi, the main buildings were
and having white cloths wrapped around their waist.
arranged in a west-east axis following the orientation
A special prayer will be conducted congregationally
towards qiblah.
WEDDING CEREMONY 3 1 The funeral possesion 2 The bride carrying the bridegroom to the wedding ceremony in the Great Mosque 3 The front gate of Qinzhen dasi
belief, the axis extends from south to north to take maximum advantage of the sun and prevailing winds.
before he or she is buried.
In Hohhot, it is common that the family from both sides invite the Imam of the mosque to help conduct the aqad nikah. It is said to be the tradition of the Muslims in China to organize such events in the mosque. In Qingzhen Dasi, the wedding ceremony is usually conducted in the restaurant or the multipurpose room in the mosque compound.
4
harmony and balance as a whole. In ancient Chinese
The janazah, or the body of the deceased will be
outside at the courtyard to pay respect to the dead
37
5
Following the axis, the buildings were arranged based on a grid layout with the principle of hierarchy governing the whole composition. The placement of buildings was defined in accordance to the importance and purpose of each building. In this case, the Main Prayer Hall which is considered as the main building is elevated on a platform and distinguished by its location facing the front side, that has greater elaborated ornamentation and symbolic roof.
6 3 Aerial view of Qinzhen Dasi 4 Extended Prayer Hall with elaborate facade 5 Moon-watching tower, the highest structure of the Great Mosque
38
With clear main axis line defined by the center of the
39
main prayer hall, and using the front courtyard of the main prayer hall as a guideline, the lecturer’s room, imam’s room and other buildings are arranged on either side resulting in series a of spatial entities that gave the whole layout some depth. 1
There is an ancient Chinese saying that “there is no architectural complex without a courtyard”. In the mosque complex, the two sets of individual buildings around a central space forming arrays of courtyards within the complex. Surrounded by other buildings,
2
the courtyards provide an open space for social gatherings and other communal activities within the Great Mosque.
3
1 Bird’s eye view of the Qingzhen Dasi 2 The buildings surrounding an open space forming a central courtyard. 3 Bilateral symmetry design principle expressed in the building
1 Site plan NTS 1. Main Entrance 2. Front Gate 3. Main Prayer Hall 4. Extended Prayer Hall 5. Teacher’s Hall 6. Imam’s Room 7. Library 8. Minaret 9. Dining 10. Male Hostel 11. Male Bath 12. Office 13. Female bath 14. Female hostel 15. Courtyard 1 16. Courtyard 2 17. Courtyard 3 18. Gateway 19. Contributor’s Area 20. School
40
The Main Prayer Hall The Main Prayer Hall or also known in Chinese as Daijing tang shengdian, is the most important building in the mosque compound. It is the place where Muslims perform congregational daily prayer, Friday
1
prayer and also as a gathering place for religious matters.
Ramadan. So, to fulfil this function, the hall had to be extended from time to time.
2 The main door of the Prayer Hall 3 Decorative ceiling panels blend in with the interior to create an aesthetical appeal
podium thus distinguish itself from other buildings with with the help of elaborate ornamentations. Another significant element of the building is expressed by its
Aside from that, the roof shows an adoption of Chinese architecture style with the mixture of three types of
5
roof forms namely the juan peng, ying shan, and pagoda style roof. As for the interior of the hall, the space is highly decorated with Arabic calligraphy and floral ornamentations painted with bright colours. A niche in
As the major space within the compound, the Main
the wall, known as the Mihrab, indicates the direction
Prayer Hall acts as the main building that stands
of qiblah for prayers. The ceiling on the other hand
symmetrically along the axis line with the other
portrays beautifully decorated elements with paintings
subsidiary ones around it. The positioning of the main
of natural phenomenon and floral elements, thus give a
prayer hall symbolizes the direction of the qiblah,
sense of aesthetic appeal for the prayer hall as a whole.
based on the location of the Mihrab inside the hall.
4
symmetrical design principle with a strong axis that qiblah.
prayer (Jumaat prayer) and additional prayers during
1 The mihrab indicating the direction of qiblah
ornamentations. The building itself is elevated on a
area of about 435m², and can accomodate a total
also are obliged to perform weekly congregational
3
Chinese and Arabic design with Mongolian art for its
extends from west to east defined by the direction of
from performing five times daily prayers, Muslims
41
Hall is unique in its own style portraying a mixture of
Constructed in 1693, the Main Prayer Hall covers an number of approximately 600 people at a time. Apart 2
The architectural characteristic of the main Prayer
6 4 The entrance of the Main Prayer Hall 5 Elaborative ornamentations with Pagoda roof structure 6 Cloud-like shaped facade is emphasized in the front part with several decorative elements
42
43
1
1 3
4
2
1 Floor plan of the Main Prayer Hall 2 South East elevation of the Main Prayer Hall
3 North West elevation of the Main Prayer Hall 4 North East Elevation of the Main Prayer Hall
The Moon-watching Tower
44
45
In China, minarets are usually built slightly later than the mosque or the prayer hall. Similarly to the Great Mosque of Hohhot, the minaret, also known as “Awakening Tower”, “Bangke Tower”, and “Moon-watching Tower”, was built later on during the period of Republic of China, around 1939. On top of the minaret, a crescent-shaped lamp is fixed at the peak with an impressive hexagonal pagoda style roof. The minaret is a 5-storeyed hexagonal brick tower super imposed with Chinese style pavilion. Some parts of the
1
minaret duplicated Arabic style and had tall and slender brick and stone walls. Most part of the minaret is made of black brick, while the roof structure is made of timber framing system. The minaret of the Great mosque plays important role to help people identify the Great mosque. It is simply decorated with repetitive patterns, Arabic calligraphy and Chinese writings on some part of the wall with squarearch window. The simplicity of the decoration makes the roof design stands out and marks the highest structure
2
1 Section AA facing the mihrab wall 2 Section BB viewing to the inside of Main Prayer Hall
within the Great Mosque compound.
1 The Moon-watching tower with impressive Pagoda-style roof on top
46
1
Building Materials Influence of the local culture and climate were
As stones were so closely related to architecture, stone
apparent in the construction of the Great Mosque.
members which were applied in the buildings actually
Local materials such as wood and stone were used
mirrored the achievements of architecture at various
in the erection of the mosque. Wood is an essential
stages.
element in ancient Chinese architecture that symbolizes ‘life’, and is usually used because of its flexibility as well as its aesthetic appearance.
2
With the improvement of living standards, many craftsmen wished to upgrade their invention and techniques of constructions. As a result for their eager, a
Stone on the other hand have different advantages.
new type of building material known as bricks had been
They are compression-resistant, anti-corrosive and
produced. Bricks are made by mixing clay and lime in
not easily worn. Stone is used in the construction of
specific ratios in order to produce good bricks which are
the platform of the Great Mosque to carry the wood
more durable, strong and with good surfaces.
frame and the walls surrounding it. It was the practice of Ancient China that the edges and corners of the brickwork, the cornices and the base course under the footing were all faced, reinforced or supported 3
47
by stone. These practices seemed to be applied in the construction of the Great Mosque. Stones were not only used as structural members in
5
Brickwork was built as a building envelope which posses many advantages in terms of its strength, durability and water-resistance. Besides that, it helps to withstand the extreme cold climate of Inner Mongolia. The use of brick
6
in the Great Mosque has exerted a significant influence of Chinese construction technique, as well as adaptation to the local climate and surrounding.
the Great Mosque and for paving the courtyards, they 4
also served as pole bases and for making ornamental
1 Wood is used in the structural framing of the Main Prayer Hall
pedestal outside the buildings.
2 Stone as the base platform 3 Pavement for the courtyards were made of stone
5 Brickwall of the Main Prayer Hall creates texture and has aesthetical appearance 6 The pagoda roof 7 detail at the end of ridge
48
Terracotta was indispensable in the design of important structures during the Yuan, Ming and Qing dynasties. Accordingly, the use of terracotta glaze reached its pinnacle in the construction of imperial Ming and Qing palaces. This earthenware was widely used in the Great Mosque of Hohhot as seen in the
1
ornaments, statues, and the roof tiles, thus enhances the aesthetic appeal of the buildings as a whole. Roof and the impression it brings is essential in ancient Chinese architecture. It is considered a sign of dignity to place roofs one over the other, and this system also serves to protect the interior from extremes of heat
2
and cold. These techniques had been implemented since the Qing Dynasty and can be seen in the Great
Building Construction
49
Ancient Chinese architecture is well known for its indigenous system of construction that has reserved its’ primary features from the ancient times to the present day. Being designed by a Han ethnic architect, the Qingzhen Dasi follows the basic ancient Chinese construction method of timber frame system and brickwork enclosure. The Main Prayer Hall building was built on a stone platform using rammed earth foundation. From the stone base, wooden columns were erected on the plinths. The beams were then laid connected to the column with tennon and mortise joints.
Mosque of Hohhot until today. 1 Roof tiles used in the roof of the Main Prayer Hall 2 Timber column supporting the structural frame of the Main Prayer Hall 4 Curved roof profile with details 5 Series of external decorations
1 Rammed earth foundation 2 Connection of column to plinth 3 Tennon and mortise joints for the columns and beams
Chinese
50
timber
is
customarily
multi-coloured
51
throughout, except for certain parts which are left in its natural colour. Chinese designers often chose dazzling combination of colours and elaborate patterns for the beams, brackets, rafters, and ceilings. It is said that the builders painted or lacquered the surfaces to protect the timber from rot and wood parasites, as well as to produce an interesting and spectacular effect.
1
2 1 Basic timber framework of the ancient Chinese adopted in the Great Mosque
On top of the beam lays the roof structure made of purlins, rafters and sheathings and above them is where loess-lime layer and tiles are placed, typical of the ancient Chinese buildings. Walls of bricks
Legend 1. Rafters 2. Purlin 3. Strut 4. Beam 5. Eaves
from rammed earth were built at the same time, round the columns. It is important to note that the upright columns, not the walls, are the supporting parts of the buildings, hence the old saying, “walls may collapse, houses – never.� (Lou Qingxi, 2002).
1 Highly decorated ceilings with colourful paintings of natural motifs 2 Elaborative timber elements inside the Prayer Hall 3 Columns of the hall painted in red 3
For the roof style, a wavelike roof can be seen formed
52
53
by joining two or three parallel gable roofs with valleys in between, with intersecting of five pagoda-style roof.
1. Structural frame 2. Iron bolt 3. Brickwall
Structural components such as beams, purlins and rafters were laid on top of one another to form the framework to support the covering roof.
1
The roof tile used for the mosque is a semi-cylindrical tile (tongwa) that covers the joints of two rows of quarter1
As mentioned earlier in previous pages, the wall of the Main Prayer Hall is constructed of brickwork.
cylindrical tiles (banwa) to give a ribbed texture to the roof. The drip tile, or known as Chuijian huatou banwa
2
or dishui is used as the first course of under tiles at the eaves to direct the rain water to the ground.
Accordingly, the flat-laid all-stretcher staggered-joint
2
courses form has been used to construct the wall of the
Usually, the roof consists of the surface layer of glazed
Main Prayer Hall. The wall can be categorized into the
tiles, a layer of lime, layer of green powder paste, layer
solid type of wall, which was once common in the Ming
of hemp-fibred plaster, protective layer (incorporated in
and Qing Dynasties. Using wood as the framework to
a thick layer of lead sheets) and the roof boarding, which
carry the load, the brickwall on the other hand was built
was sometimes coated with tung oil.
3
for encasing and partitioning purposes (Zhong Yuanzhao 1 Iron bolts used to fasten the brickwall to the wood framework 2 Iron bolts at the wall of the Main Prayer Hall
and Chen Yangzheng, 1986). Hence, in order to stabilize such walls, iron bolts or called as leech loops were employed to fasten the wall to the wood framework, and standing close to it are the posts.
1 Drip tile 2 Semi-cylindrical tile 3 The roof tiles
54
1 Basic beam framework system of the roof during the Qing dynasty
55
2 ‘Leigong zhu’, Thunder-God post
3 3 Sweeping curvature of the roof, at the Imam’s room 4 Pagoda-style roof intersecting the undulating roof of the Main Prayer Hall 5 Exterior view of the pagodastyle roof 6 Internal view of the timber frame 1 4
2
5
6
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Non-structural Elements
Doors
Non-structural elements consist of windows and doors.
Doors are considered as the outer- eaves fittings. Since
These were introduced in the primitive periods to serve
the main prayer hall of Hohhot Great Mosque is quiet
certain purposes. On the early stage, doors were just
small, it has only three entrances on South East faรงade.
simple wooden planks placed to partition off the inside
These are the doors which link the prayer hall with the
of the building from the outside and windows were
courtyard which is opposite the library. In traditional
just holes with simple horizontal wooden bars, made
Chinese architecture, in terms of the layout, the screen
to give lighting and ventilation. As time passes by, the
walls must face the main entrance of the building which
architectural quality of doors and windows have been
stems from the belief that evil things travel on straight
improved. They became more beautiful and practical
lines. This is why the main archway of the mosque does
and so they formed a class of their own and came under
not face the entrance of the prayer hall directly. (Yulan,
the general heading of fittings which literally means
2000).
57
1
adornment (Yulan, 2000). The doors are painted with golden coloured door handle Usually, latticework is used in ancient Chinese architecture
made of bronze. Small, bronze studs decorated the four
for doors and windows. The latticework allowed more
corners of each panel. The top part of the door has leafs
light and natural ventilation into the building to make
ornamentation with symbols portraying the Chinese-
the interior brighter and breezier. However, due to the
Mongolian influence. The 120mm high door sill is also
climatic context of Inner Mongolia which is very cold
adorned with small, golden, bronze studs.The top of the
during winter and warm during summer.
doors are decorated with Arabic calligraphy along the lintel. 1 Golden door handle 2 Secondary door of the Main Prayer Hall
Windows
58
59
Two windows can be identified on the east facade while five more are located on each of the North East and South West facade. Three skylights were discovered on the payer hall ceiling where additional natural lighting brightens up the prayer hall from the above. 1 The entrances to the main prayer hall
The window and its framing are made out of phoede 1
2
nanmu wood. Every window is adorned with decoration such as foliage and floral pattern above the top sill and
The doors were made of wood planks with double
also below the window sill. They are coated with green
leaves. During the Qing period, all the wood
paint in the exterior while the interior is in whhite
constructions were made out of phoede nanmu which
paint.
can easily be obtained during that time. Therefore, it may be concluded that the doors at the Main Prayer Hall are also made out of the same material. The doors have two adjacent independent panels hinged on each side of the doorway which make them typical swing doors, which open outwards.
Hohhot Great Mosque (Qingzhen Dasi) is featured with casement and awning windows. Basically, the upper part is the casement window and the lower part is the awning. Aesthetical effect is revealed below the windows with different ornamentation and decoration for each of them. ***Phoebe nanmu is a species of evergreen tree in the Lauraceae family.
3 2 Skylight in the prayer hall 3 Windows on the south facade
62
INTRODUCTION
Chinese Ornaments - The Origin
The decorations and ornamentations in the traditional
Location is a main factor responsible for the influence of
Chinese Muslim buildings have their social and aesthetic
a certain structure. It outlines the structure’s distinctive
functions implied meanings besides meeting the demands
feature in comparison to the others. Thus, appropriate
of architecture. Architectural decoration of Qingzhen Dasi
to its location, Chinese decorations have been the
has distinctive features that differentiate itself from other
biggest influence in the design of the Qingzhen Dasi. This
mosque.
evidence can be seen from the master planning and most
A mosque is not only a structure that provides space for worship. It is also expression or manifestation on the beauty of Islam. The climate and availability of local materials had a
63
importantly the details, especially the roof and interior paintings. Climatic conditions and local materials had a great impact in defining the decorations.
great impact in defining the decoration. In Hohhot, because
Situated in the northern part of China where the climate
it is situated in the northen part of China, the climate is
is cold, the design of Qingzhen Dasi resulted in smaller
colder therefore windows are smaller and as a result the
openings and to compensate with this, the opening walls
wall is highly embellished with decorations.
would be highly embellished with decoration.
1
In the main prayer hall of Qingzhen Dasi, the characteristics of its fittings and decorations are mostly dominated with vegetal and calligraphic decorative themes. Each structural
2
and non structural element is given intricate details that in
1 Typical window of Qingzhen Dasi, opening of the window is layered with window net. To achieve the sense of scale, the window is decorated with vegetal ornament, influenced from the Mongolian ornament.
return created a magnificent masterpiece. The integration of the three major cultures had tremendous impact on modern day China, namely the Mongols, Arabs and Chinese. This combination creates a unique blend of tradition that cannot be found anywhere else.
2 Central window at East elevation holds a more elaborated ornamentations.
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1
Ridge ornament is significant in any Chinese buildings,
decorative art transforms it into a more subtle form
including Qingzhen Dasi. Islam forbids any form of
during the Ming and Qing dynasties using floral subject
animal figures to be implemented in any design.
matter. This eventually influenced the paintings and
However, the existence of ridge ornaments depicting
decorations on the ceiling and beams in the interior of
dragons on the roof of the mosque suggests that the
Qingzhen Dasi. Most of the painting in Qingzhen Dasi
Chinese influence is still dominant. Some suggests
illustrates floral motif ranging from various type of plants
that during the dynasty which the mosque was built,
which are usually painted in pale green, red, black, blue,
any form of non-Chinese elements are forbidden.
light grey and yellow.
Therefore, these figures are used as a camouflage for Chinese temple architecture.
applying more mud to the ridge ends to make it thicker,
At first, these motifs were only used in palatial buildings
and this was for the purpose of protecting of the wood
to symbolise a refined taste for art and architecture.
framework. As time progressed, these parts gradually
Floral motifs in Qingzhen Dasi are used repeatedly as
developed into ornamental pieces into ‘Zheng Shen’
each ceiling section holds a different design. This might
(animal mouth) and ‘Chi Wei’ (owl tail).
also suggest the importance of each floral motif.
The term “owl” tail is derived from an Indian fish and
1 Zheng Shen or animal mouth at the end of roof ridge facing outward.
believed to prevent fire During the Ming and Qing
2,3 A similar Zheng Shen at main roof ridge facing inward.
dynasty, they were further improved and came to be
4 Peony motif on one of the painted ceiling in Qingzhen Dasi. This peony is shown on ceiling type 4
‘Xian Ren’ (fairy), and ‘Zou Shou’ (walking animal). Decorative art started during the Shang Dynasty 3
peony are among the famous motifs besides pine, bamboo and plum blossom which are also widely used.
called ‘Zhend Wen’, Qiang Shu (decorative animal),
and only used for ruling class building with mythical animals as the subject matter. The evolution of Chinese
4
Floral patterns depicting the lotus, honeysuckle and
At the beginning, there was a practical purpose of
2
65
5 Another peony motif on ceiling type 6. This ceiling has a whirling floral pattern for angle ornament. In Mongolian ornamentation this can also be describe as cloud pattern 6 Lotus motif is a common floral motif in Chinese buildings. This lotus is shown on ceiling type 3. As the most symbolic flower in Buddhism that eventually adapted in Chinse culture, the Lotus flower motif is used repetitively as a decorative motif
5
6
66
Lotus is a sacred flower that is very deeply meaningful to the Chinses people. This symbolic flower means purity and detachment from the worldly cares. It can also symbolise continuous harmony since the pronunciations of these words (lotus is lianhua,
1
2 1 Lotus flower motif on beam. Each beam is painted with different motifs ranging from flower motif to images of Islamic monuments such as Mecca. 2 Whirling flower in the center of beam painting.
continuous is lian and harmony is he) are the same in Chinese.
Islamic Ornamentation - Essence of the Deco The decorative pattern act as a very important aspect of the Islamic architecture tradition. There were specific regulation regarding the themes which were different from other religious building. Islamic decoration is generally divided into three major parts which are geometric, vegetal and calligraphic ornament but in
The whirling flower pattern is most famous during
most cases, there are mixed and one being the principal
the Qing dynasty and is evident on the paintings and
pattern and the rest would serve to compliment
decorations on beams in Qingzhen Dasi. This pattern
the principal. Islamic decoration is given the term
is actually a multi layer arrangement of round flower
‘arabesque’ based on its used in the Arab world. This
petals arranged in a whirlpool manner. This eventually
type of decoration creates an impression of grandeur
becomes a simplified phoenix wing in which the center
and luxury.
of the whirlpool resembles the flower bud. Chinese architecture is well known for its proportion and measurement. This characteristic is reflected on the paintings as well.
67
1
2
Chinese Islamic buildings use decorative patterns characterized by both the Arab Islamic world as well as ancient Chinese architecture. This evolves in becoming a unique decorative feature of a Chinese Islamic building.
3
A unique attribute of Qingzhen Dasi lies in its decoration
1 Geometrical pattern in a form of painting, drawn on of the beam in the main prayer hall of Qingzhen Dasi.
which emerge as a result of a remarkable cultural integration.
2 Vegetal or floral motifs in abstract form are used as trimming at mihrab. 3 Part of Surah Al-Jumu’ah (verse 10) from the Holy Quran is inscribed in a form of Chinese Islamic calligraphy on column 7 of the Qingzhen Dasi.
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The most emphasized element of Islamic decoration
TThe early examples of Sini script may go as far back
in Qingzhen Dasi is the calligraphy. Calligraphy is one
as the first two centuries of the Ming dynasty. Evidents
of the most famous Islamic ornamentation found in
gathered from mosque in Beijing agree to the theory
various Islamic buildings. This ornamentation could
of development in Islamic calligraphy evolving from
take the form of small inscriptions either woven into
Thuluth script to Sini script. Calligraphy in Qingzhen
ornament or used independently engraved with verses
Dasi is inscribed in almost every column using thick
from the Quran.
golden paint depicting verses from the Quran and
69
1
Al –Asma Ul-Husna (divine names of Allah). Another There are a number of Islamic calligraphy forms in China. One form that can be properly described is the formal style. This is referred to by Chinese Muslim
common feature found in Qingzhen Dasi is the placards at the mihrab inscribing the shahadah (declaration of faith).
calligraphers as simply the Chinese or Sini script. Although Sini script may vary, its basic characteristic
In Qingzhen Dasi, the Sini script is positioned into
refers to a rounded, flowing script, whose letters are
the form of the Chinese-character couplet. This
distinguished by the use of thick and tapered effects.
arrangement looks perfectly natural to Chinese people
This is the script used for the placards bearing the
accustomed to reading words boxed into a square.
tasmiya or invocation.
Meanwhile, the rotation of the square form of the
2
3
Chinese character into a forty-five degree rotation According to the research done by the Australian National University, the origin of Chinese Islamic calligraphy resembles the cursive Thuluth script that was popular in Persia and central Asia during the Mongol Ilkhan period during the 14 century.
creates a form of a diamond which is a universal practice amongst Chinese Muslims. This may be an aesthetic choice as a result of common arrangement found on Chinese doors of the character for ‘fu’ luck.
1 Calligraphy in Thuluth script. Its first apprearance was in the 11th century. 2 Tasmiya (Arabic expressions of Quranic and holy verses) in metal ornament flanking the mihrab. 3 Sini script on interior column of Qingzhen Dasi. The writing is in a form of diamond shape.
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Mongolian Ornaments - Art of Diversity
a Nasal pattern ornamanent)
(Mongolian
b Expressing ornament)
(Mongolian
floral
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Part of the Qingzhen Dasi is largely influenced by the Mongolian decoration as a result of the Mongol rule over the northern part of China during the Yuan
2
dynasty. It is believed that ornaments are not an independent branch but are regarded an inseparable 3
detail of basically all types of folk art containing deeply symbolic meaning. For instance, the Mongolians paint on the door of a ger or other household utensils the ornament “ulzii� to ensure family prosperity.
a b 1
Much of the Mongolian’s art and decorations are
Vegetal decorations in its natural form are used in frames
4
subjects that revolve around their daily life which
on the upper part of the front elevation representing
is either translated into an abstract form or left in
ideas and artistic concept of ornaments taken from the
1 South East Elevation of Qingzhen Dasi which has three separate segments.
the natural form. Ranging from floral patterns, daily
beauty of nature and variety of plants which is part of
utensils to the mystical animals, all of these subjects
the grandeur or Mongolian art.
enclose a certain meaning mainly for protection of the people and praise of embellishment.
1,2,3,4. Ornaments of daily use of the Mongols. Use as trimming for placards (inscribing tasmiya) located on top of the upper sill of primary and secondary entrance door on the Northwest Elevation.
On the lower part, the decoration emerges into a more abstracted geometrical form which can be seen on the
In Qingzhen Dasi, most of the Mongolian decoration
main and secondary entrance doors. On the sides and
can be found on the exterior wall. The beautifully
rear elevation, the vegetal subject is presented in a more
composed elevations comprises a variety of mongolian
abstracted form especially used as angle framing. On the
decoration. In relation to the function of the structure
other hand, the vegetal form which is kept in its original
as a mosque, the decorations are mainly chosen
form is used as a central focus planted in the middle of
vegetal and abstracted animal motifs.
the angle ornament.
2 Ornament expressing flower use as angle decoration on the centre decoration located at South East Elevation (rear elevation). The floral motif is in an abstract form with floral subject in the centre. 3 Nasal pattern in abstract form used as trimming on the centre of the decoration. 4 Abstract from of floral ornament, used as angle decoration in wall frame decoration located at South West Elevation.
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Main entrance
5 Qingzhen Dasi pagoda
door at Northwest elevation
suggest a strong Chinese
expressing pattern symbol
influence if observed from
1
that has both the influence
its balustrade, painting and
from
carving on beams and the
the
Chinese
Mongolian 1
art.
and Plant
ornament and ornament of everyday use is made into trimming of tasmiya placards on top of entrance door.
2
use of colour. 6
Upper
deoration
window
sill
consisiting
of
vegetal
expression,
nasal
pattern
wraped
with
2. Interior decoration of the
abstracted
pagoda at Qingzhen Dasi.
commonly used as trimming
Diversity in colours and
pattern influenced by the
painting
Mongolian ornament.
suggest
Chinese
73
floral
pattern
4
influenced with Mongolian motifs. 3. Cloud pattern used as upper
frame
decoration
influenced by the Mongolian natural ornaments. 4 3
South
showing
West
6
Elevation
hammer
fret
pattern of the geometrical ornament believed to have derived from the shape of the hammer which is an influence of the Mongolian art.
4
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CONCLUSION The Hohhot Great Mosque is a national antiquity and protected by the law under the Hohhot local government and is listed in the local Heritage List. Even though the mosque is a relatively ‘old’ building, the conservation process that have taken place for several times up to now had ensured that the mosque will still stand strong and appreciated by the younger generations.
One of the solutions is through educating the public from various social levels. This could be done formally or informally to individuals according to their level of understanding. The aim is to give awareness of appreciating the Islamic monuments, especially Hohhot Great Mosque (Qinzhen Dasi) for their civic, educational and religious functions. Otherwise, one day these buildings will vanish from the surface of the earth because of people’s greediness and contradiction of approaches.
Serves as a Muslim community centre in the Huimin District in Hohhot City generally, the mosque requires undeniable attention and should be cared by all. Since
Other than that, there are a lot of possibilities for
it is an Islamic heritage building, all the issues and
improvement in terms of preservation and conservation
problems regarding to the mosque such as improper
of the Hohhot Great Mosque (Qinzhen Dasi). What
sanitary facilities needs to be examined and it is the
remains is only the task of translating this call into
responsibility of multiple agencies, municipalities,
action. Optimistically, by taking all these considerations,
central governments, local governments, waqf and
our future generations will learn and appreciate the
public works authorities and private parties in bringing
historical development of Islamic architecture portrayed
out the improvement of the Hohhot Great Mosque.
through the Hohhot Great Mosque in China thousand
Though hundreds of monuments had disappeared resulting from the destruction caused by neglect, greed and uncontrolled expansion, it is still not too late to save the rest of the Islamic monuments especially in China.
years in future. Insya Allah.
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