Islamic architecture

CREDITS

© Copyright June 2016

This publication is a product of a Taylor’s University Course. It contains two projects from Islamic Architecture (ARC 2342): Project 1, entitled Research Timeline Analysis and Project 2, entitled Case Study: Islamic Architecture Buildings

Team line-up: Chief Editor – Muhammad Nabeel Ali Joomun Editors – Muhammad Mubarak, Saurabha Iyer Journalists and Photographers - Everyone

AKNOWLEDGEMENT

Acknowledgement: The opportunity to further understand Islamic Architecture in Malaysia is very inspiring. Through the accumulation of collected data, we are able to identify the philosophy and phenomenology of Islamic Architecture, which is a big chance for Muslims and Non-Muslims alike to better understand the implications leading to creating and designing the beautiful mosques.

In our efforts in compiling data, we created an informative timeline of significant Islamic buildings and mosques in Kuala Lumpur and Putrajaya. The building or mosque we have a selected as a group to research on is Malaysia’s National Mosque.

With the project complete I would like to thank the group members who made this project possible and a success. In addition, we as a group would like to extend our gratitude to Puan Norhayati binti Ramli for introducing us to the topic and guiding us in completing this project.

On a final note, we would like to thank everyone who cooperated and contributed to the content of this project.

TABLE OF CONTENT -INTRODUCTION OF PROJECT -GROUP TIMELINE - EIGHT PRINCIPLES OF ISLAMIC ARCHITECTURE

-MASJID JAMEK (AFIQAH ZAHRA BT ZAINOL RASHID)

-MASJID NEGARA (SAURABHA IYER)

-MASJID NEGARA (SARAVANAN VYTELINGUM)

-PUTRA MOSQUE (DANIEL ZAIN BIN MAZALAN)

-MASJID AS-SYAKIRIN (MUHAMMAD MUBARAK)

-TUANKU MIZAN ZAINAL ABIDIN MOSQUE (MUHAMMAD NABEEL Ali JOOMUN) -CASE STUDY

-INTRODUCTION: Masjid Negara

-WAQF AND MOSQUE (MU-HAMMAD MUBARAK)

-SPIRITUAL ARCHITECTURE OF INDIA (SAURABHA IYER)

-THEORIES OF MOSQUE DESIGN (MUHAMMAD NABEEL ALI JOOMUN)

-ISLAMIC ARCHITECTURE IN CHINA (SARAVANAN VYTELINGUM)

-ISLAMIC ARCHITECTURE CONCEPTUAL FRAMEWORK(DANIEL ZAIN BIN MAZALAN)

-ISLAMIC BUILDINGS IN MALAYSIA: TYPOLOGY OF MOSQUE (AFIQAH ZAHRA BT ZAINOL RASHID)

INTRODUCTION OF PROJECT

Islamic architecture is a form of noble sacred architecture that has since passed down since the generation of Nabi Muhammad. In the Islamic world, the Ka’aba is the centre of Islam’s most sacred architecture. It is the point of worship where Muslim’s face to its direction when praying to Allah. This is referred to as the Qib’lah.

The Unity of Islam and the reminder of Allah is being constantly aware of the five pillars of Islam. The basic fundamentals of Islam itself is implemented and adapted to architecture. Eventually over the course of several generations, Islamic Architecture can be further broken down to seven unifying principles of Islamic Architecture: 1) Architecture as Tawhid: Unity & Uniquity of Allah 2) Architecture of Ihtiram: Respect 3) Architecture with Ikhlas: Sincerity 4) Architecture as Pursuit of ‘ilm: Knowledge 5) Architecture of Iqtisad: Balance 6) Architecture of Haya’: Modesty 7) Architecture as Dikr: Remembrance The research range for this particular collection of case studies are within Kuala Lumpur and Putrajaya, Malaysia. Through our broad field of research, we have generated a more in-depth analysis in certain mosques based on the seven unifying and diversifying principles of Architecture.

The analysis features Islamic architecture and it’s relation to socio-cultural and environmental context of its given site. Traces of historic progression of Islamic Architecture can be found evident in the following pages.

TIMELINE

MASJID JAMEK

AFIQA ZAHRA BT ZAINOL RASHID

MASJID JAMEK KUALA LUMPUR AFIQA ZAHRA

Masjid Jamek is one of the first few masjid in Kuala Lumpur, Malaysia built in 1907, It is located at the confluence of the Klang and Gombak River.

The building was designed by Arthur Benison Hubback.

ARCHITECTURE OF URF

the mosque provides a sense of tranquility and senserity as there are palm trees. hence, the mosque is also connected by two rivers. the river is used to be a place where people perform their abulution before prayers.

ARCHITECTURE AS TAWHID- UNITY AND UNIQUITY`

A place where thousands of people gather to perform their prayers to god. especially on friday prayers this place will be packed with people.

ARCHITECTURE AS PURSUIT OF ILM AND KNOWLEDGE

the architecture of masjid jamek potrays the caligraphy written on the walls and domes and potrays the architecture of light as expression illuminationg the effects of the sunrays and moonlight. they practice and have classes eventually on somedays for the students to gain knowledge more in depth. `

ARCHITECTURE FOR IQTISAD- BALANCE Essence of Islamic architecture is to delicate balance between functional and spiritual elements .moderation and balance ,nature of aesthetics & have a profound impact on architecture as where the palm trees surrounding the building. Notion of “Heart� anonymous external facades of Islamic buildings keeping the building not too extravagance.

MASJID NEGARA SAURABHA IYER

MASJID NEGARA SAURABHA IYER

The National Mosque of Malaysia is located in Kuala Lumpur. It has a capacity of 15,000 people and is situated among 13 acres (53,000 m2) of beautiful gardens. The original structure was designed by a three-person team from the Public Works Department: UK architect Howard Ashley, and Malaysians Hisham Albakri and Baharuddin Kassim. The mosque was built in 1965 on the site of a church, the Venning Road Brethren Gospel Hall, which had stood there since 1922 but was appropriated by the Malaysian government. The mosque is a bold and modern approach in reinforced concrete, symbolic of the aspirations of a then newly independent Malaysia.

Its key features are a 73-metre-high minaret and a 16-pointed star concrete main roof. The umbrella, synonymous with the tropics, is featured conspicuously – the main roof is reminiscent of an open umbrella, the minaret’s cap a folded one. The folded plates of the concrete main roof are a creative solution to achieving the larger spans required in the main gathering hall. Reflecting pools and fountains spread throughout the compound.

Malaya gained its independence from the British government on 31 August 1957. Major development programs in areas of economy, social and architecture were actively implemented in line with the new government. The programs were also to portray new progressive culture and achieved democracy. Therefore, on 30 July 1957, in the meeting of the Federal Executive Council an idea to build a national mosque as a symbol of the country’s independence was mooted. In another meeting on 5 March 1958, Chief Ministers of the eleven states in the Federation of Malaya, a proposal was made to name the mosque Masjid Tunku Abdul Rahman Putra Al-Haj, in recognition of Prime Minister Tunku Abdul Rahman’s efforts in guiding the country to gaining independence. However, Tunku refused this honor; on the contrary he named it Masjid Negara in thanksgiving for the country’s peaceful independence without bloodshed. On Friday, 27 August 1965, the mosque was declared open by the third Yang di-Pertuan Agong, the late Tuanku Syed Putra of Perlis.

The mosque underwent major renovations in 1987, and the once-pink concrete roof is now clad in green and blue tiles. Today, Masjid Negara continues to stand sleek and stylish against the Kuala Lumpur skyline. An underground passage leads to the National Mosque located near the railway station, along Jalan Sultan Hishamuddin. Its unique modern design embodies a contemporary expression of traditional Islamic art calligraphy and ornamentation. Near the mosque is the Makam Pahlawan (Heroes’ Mausoleum), a burial ground of several Malaysian Muslim leaders. Makam Pahlawan is a 7-pointed star concrete roofed structure.

ARCHITECTURE OF TAWHID: UNITY AND UNIQUITY Architecture as Tawhid (devotion & faith), believing in the unity and Uniquity of Allah. Every Muslim should have faith in the shahada: “There is no god but The God/Allah and Mohammad is his Messenger /Prophet”. The main architecture of Allah, is the Ka’aba, in Makkah that nodes as the point where all the Muslims face for the prayers. Architecture as Tawhid also signifies the essence of humanity, unified, border less community, and transcend race, rank, and wealth. Everyone are equal as a human being, this can be seen through the performance of Hajj. Tawhid also mentions the notion of place, shape, order, orientation this defines the unity of the Ka’aba.

SOURCE-http://www.theroadtoanywhere.com/masjid-negara-national-mosque-kuala-lumpur-malaysia/ FIG3; MINARAT IN THE NATIONAL MOSQUE POINTING UPWARD.

SOURCE- http://www.ancient-origins.net/artifacts-other-artifacts/kaaba-black-stone-holy-stone-outer-space-003661 Fig1: Tawaf around Ka’ba

The design of the folded umbrella which was initially yellow in color (before being changed to blue) symbolized the royal status of it. Since yellow was the color of the royals. This symbolized the unity of the royal family and the people of Malaysia like design roof resembles the umbrella which symbolizes the unity of the Muslims. The roof stands above the prayer room, this symbolizes the unity of the people of Malaysia. The minaret points in the upward direction which also signifies the unity of the people.

The building acts as an community building too. this only acts as an unifying factor for the community.

1. Heroes mausoleum 2. Ladies gallery 3. Prayer hall 4. Library 5. Garden.

The main prayer hall faces in the direction of the Ka’ba. All the worshipers in the mosques pray in the same direction.

This signifies the unity in the people. The mosque’s prayer room has a capacity of 3000 people with 3 entry points.

This also signifies the coming together of the people of the community. The mosque is also used during festivals like Hari raya and used for wedding celebration.

SOURCE- http://www.themalaymailonline.com/malaysia/article/enemies-using-internet-to-attack-islam-warns-jakim FIG4: PRAYER ROOM. EVERYONE PRAYING IN THE SAME DIRECTION OF THE MECCA.

ARCHITECTURE OF IHTIRAM - RESPECT Architecture of Ithiram translates into the presence of showing respect, propriety and good manners to God, to fellow mankind and to oneself. As a guideline Muslims follow the 5 pillars which are shahada, salat, zakat, fasting and haji which encourages and shows respect to the faith and God. These actions help purify on self based on daily conduct and it also builds up inner and outer spiritual fulfilment to finally submit own will to that of Allah. Muhammad was the perfect example of propriety and praiseworthy characteristics. (Blogspotsg, 2016) One is not suppose to show ihtiram in architecture using statues or pictures of animal. Instead one should use Arabic calligraphy and symmetrical geometric shapes.

Geometric shapes along the screen wall is seen. The roof too is made up geometrical shapes which form a umbrella like structure in symmetry.

The minaret of the mosque is also constructed at a large scale.

Symbolizing that the god is greater than anyone.

ARCHITECTURE OF IKHLAS- SINCERITY Architecture of Ithiram translates into the presence of showing respect, propriety and good manners to God, to fellow mankind and to oneself. As a guideline Muslims follow the 5 pillars which are shahada, salat, zakat, fasting and haji which encourages and shows respect to the faith and God. These actions help purify on self based on daily conduct and it also builds up inner and outer spiritual fulfilment to finally submit own will to that of Allah. Muhammad was the perfect example of propriety and praiseworthy characteristics. (Blogspotsg, 2016) One is not suppose to show ihtiram in architecture using statues or pictures of animal. Instead one should use Arabic calligraphy and symmetrical geometric shapes.

Geometric shapes along the screen wall is seen. The roof too is made up geometrical shapes which form a umbrella like structure in symmetry.

The minaret of the mosque is also constructed at a large scale.

Symbolizing that the god is greater than anyone.

ARCHITECTURE AS PURSUIT OF ‘ILM: KNOWLEDGE “Read- for thy Sustainer is the Most Bountiful One who has taught (man) the use of a pen – taught man what he did not know.”

- Al-Quran 96: 3-5 Pursuit of knowledge is revealed in the numerous structures that Muslim architect erected for their communities to absorb and extent Islam teachings. Ornamentation and carvings acquires a precise and skilled artist in the geometrical laws.

In the national mosque of Malaysia we see the various qur’anic verses engraved on the wall. Plus there is a library in the premises which acts as an source of knowledge .

The mosque served as an educational seeking point, where people gather and receive/trade knowledge. The knowledge of ornamentation and carvings has been spread and applied in the construction of Islamic architecture as shown in the illustration above.

The knowledge of geometrical system, architectural technology and the Islamic calligraphy has been improved and still being widely used in the National mosque of Malaysia .

Geometry is used in the screen wall as a pattern where the light would enter inside the library, this is symbolic to the enlightment achieved through knowledge.

ARCHITECTURE OF DIKR- REMEMBRANCE Architecture of Dikr - remembrance within architecture may be represented through the harmony of monotonous spaces repetition of various features that offer rhythmic precision this factor signifies a sense of ‘chanting’ like a continuous representation of God’s innumerable attributes. This can be seen through the use of rows of arch’s which is a technique that quite normally seen within Islamic architecture.

A Islamic building should be built remembering Allah. The national mosque of Malaysia has a long corridor of pillars which are repetitive in nature. The fountains, gardens and courtyards are also repetitive in form. This is to remind the abundance and infinite things Allah has provided us with.

ARCHITECTURE OF IQTISAD - BALANCE Architecture of iqtisad(balance)- In terms of design, this Islamic principles refers to the rule of the Golden Ratio. The golden ratio can be found in abundance in nature around us, created

by Allah S.W.T.

One can see the balance in the design in the plan of the national mosque. This balance is according to the golden ratio.

One can even se symmetry in the elevation. There is a balance between the nature around too.

The golden ratio, when used in design, creates a perfect balance which is naturally pleasing to one’s eye.

Source -http://islamic-archcorner. blogspot.sg/2013/12/ case-study-analysis.html FIG 1- BALANCE IN PLAN

ARCHITECTURE OF HAYA- MODESTY A Muslims preserves his / her dignity by having a sense of humility. From an architectural perspective, this is best shown by shielding activities happening within from public view. This refers to spaces that offer a sense of privacy whether through screening or separation of spaces, this may also be linked to climatic control where screens are used for shading from sun hence a sense of coverage.

The architect of the National mosque of Malaysia has designated special area for the women. This area is separated by an Mashrabeya. Mashrabeya is an structural veil where it facilitates the women to see through but does not let them be seen through. It is a form of structural element found in the different parts of the world e.g.. India, Egypt, Iran, etc.

SOURCE -https://www.facebook.com/masjidnegarakualalumpur/photos /a.679391642187737.1073741886.154317774695129/679394005520834/?type=3&theater FIG 1- THE VIEW FROM THE LADIES PRAYER ROOM

Source -http://islamic-archcorner. blogspot.sg/2013/12/ case-study-analysis.html FIG 3- PLAN WITH THE LADIES GALLARY

SOURCE -http://www. trekearth.com/gallery/ Africa/Egypt/Delta/Cairo/Cairo/photo327928. htm Fig 2- MASHRABEYA IN CAIRO

ARCHITECTURE AS PURSUIT OF URF- CUSTOMS The architecture as Urf refers to the custom or knowledge of practices in a given society. It is a principle that responded to the local context that adopted into the Islamic architecture design. Urf is the diversifying principle that makes one building unique among each other.

ADAPTING TO MALAYSIAThe national mosque of Malaysia has been designed according to the tropics. The mosque has key features like an overhanging dome which shades the building from the harsh sun.

We also see the use of floating verandas which facilitate the air flow across the building. This is import keeping in mind the hot and humid climate of Malaysia.

We also see the use for a lot of water bodies. These are used to cool the surrounding without depending on the active form of ventilation.

Source- http://worldcompetes.com/national-mosque-of-malaysia.html FIG 1- THE OVERHANGS FROM THE DOME AND THE USE OF WATER BODIES.

SOURCE -http://1001mosques.blogspot.sg/2012/04/national-mosque-of-malaysia.html FIG 2- FLOATING VERANDA

Source - https://familjenheden.wordpress.com/2009/06/ FIG 3- VERANDA FOR THE FLOW OF AIR

MASJID NEGARA SARAVANAN VYTELINGUM

MASJID NEGARA SARAVANAN VYTELINGUM

ARCHITECTURE OF TAWHID- UNITY AND UNIQUITY By accepting the Shahada, the Muslims accept in the absoluteness of God (Allah swt). They acclaim Allah swt and accept that he has no partners. The Ka’abah was built by prophet Ibrahim AS and it is aligned with the Arsh of Allah swt in the heavens. There, angels circulated around the Arsh while on earth the believers circulate around the Ka’abah (Tawaf).

The mosque face towards the Ka’abah and all the worshippers around the world pray towards one focal point (Qiblah). This demonstrates their unity in prayer as well as the uniqueness of Allah swt. the mihrab is located at the axis of the mosque which is orientated towards the direction of the Ka’abah.

The principal space of a mosque is the prayer hall. In Masjid Negara up to 3000 prayers enter this communal space through 9 glass doors with walls from 3 different directions (North, West and South), this entrancing method is unique yet symbolic as it signifies people uniting into a single space; becoming a single entity. The mosque is also used as a community center, the believers may also use if for celebrations of Raya Hajji as well as for Nikaah ceremonies.This allows for unity amongst the people.

SOURCE- http://www.ancient-origins.net/artifacts-other-artifacts/kaabablack-stone-holy-stone-outer-space-003661 Fig1: Tawaf around Ka’ba

Furthermore, being the national mosque of Malaysia, demostrates how Majid Negara unites all worshippers altogether.

The design of the folded plate roof resembles a royal umbrella which signifies the unity of people of Malaya and the significance of the building as a National Monument. Therefore, The main prayer hall is roofed by an ‘open umbrella’ to showcase embrace upon all the worshippers whereas the minaret resembles a closed umbrella pointing upwards, signifying the strength and unity of the people as one single entity.

Source: http://c8.alamy.com/comp/A348JK/muslim-men-at-friday-prayerin-the-national-mosque-kuala-lumpur-malaysia-A348JK.jpg Worshipper praying in one same direction

https://s-media-cache-ak0.pinimg.com/564x/1a/1c/04/1a1c04cbb77115d094018a52efbf38a0.jpg

ARCHITECTURE OF IHTIRAM - RESPECT Architecture of Ihtiram translates into the presence of showing respect, propriety and good manners to God, As a way of life, Muslims follow the 5 pillars which are the Shahada, salat, zakat, fasting and haji which are the ways to show obedience and respect to the faith in God. Architecturally, Ihtiram is applied by restricting the use of images of animals and statues. Instead the use of Khat (Arabic calligraphy) and symbolically through harmonium of the purity of divine geometric shapes. In the National Mosque, geometric shapes on screen walls is omnipresent throughout the building. The majestic roof of the mosque is an important depiction in the use of geometric shapes as a deisgn.

The minaret is constructed at a higher scale as compared to the rest of the building, showing the mightyness of God and the fragility of mankind compared to Him. Also, the atmosphere in a mosque is quiet as Muslims do not raise their voices so as not to causes disturbances to other people’s prayers.

Geometric shapes which can be seen throughout Masjid Negara Source: https://s-media-cache-ak0.pinimg.com/736x/7a/9d/e6/7a9de6f273e8ece4c35e57f0667f1c78.jpg

Use of geometric forms as a means to show respect for the higher being.

Arabic calligraphy is used to show admiration towards allah as it a work of art and one has to dedicated his time working to please allah.

Source:http://www.traveladventures.org/countries/malaysia/ images/masjid-negara04.jpg http://farm4.static.flickr. com/3226/2924396080_26eae7cb88_m.jpg

Mightyness of Allah compared to mandkind depicted in the elevation.

ARCHITECTURE OF ILM- PURSUIT OF KNOWLEGDE As narrated by the prophet Muhammad (SAW), “ It is mandatory upon every Muslim to gain or have knowledge in oneself “. The Masjid is know to be a place of worship as well as a place for Islamic teachings. It has a library, gallery and offers religious teachings for children.

Knowledge is frequently expressed in Islamic architecture through Quranic scriptures carved as calligraphy throughout the walls of the mosque.

In Islam, knowledge is also known as the light of truth.

The architect of the Masjid Negara manipulate the illuminating effect of sun ways with screening walls and stained glass. This reveals intricacy on wall inscriptions or ornaments as a moving point source of natural sunlight, that stimulates individualism and a sensory experience of the architectural spaces as it is driven from the quality of light and shadow that determines an individual’s perception, Also, the knowledge of geometric system, mathematic and science has been applied into carvings.

http://3.bp.blogspot.com/-RcQFufsKK2A/Uy-mG0UPUoI/AAAAAAAABx0/ FUir8KEQsLI/s1600/negara-national-mosque-in-kuala-lumpur-Daleel-AlArabi-malaysia+(2).jpg

Various carvings can be seen on the walls of Majis Negara Source: http://www.ajyalitalia.it/wp-content/uploads/qibla-mihrab.jpg?f66194 http://zilzarlife.com/wp-content/uploads/2015/10/Masjid-Negara-Inside-1.jpg

ARCHITECTURE OF IKHLASS- SINCERITY “ And withal, they were not enjoined aught but that they should worship God, sincere in their faith in Him alone, turning away from all that is false; and that they should spend in charity” Al-Quran 98:5 Ikhlas was demonstrated through an outward physical actions of the body. For example, prayers are inward actions of the heart where it is performed by removing doubts from one’s thoughts. Sincerity is expressed through the inner heart that involves from the deep contemplative spiritual nature of man. Architecturally, this is expressed and translated through the union of sincerity and purity where spaces are constructed in the absence of human imaginary and instead idolises the arts of geometric ornamentation.

Another way of expressing Ikhlas is by realising paradise. This can be done by the use of flowing waters and gardens as a depiction of paradise. sincerity towards allah should be firm as the minaret which stand impressive in the masjid Source: http://zilzarlife.com/wp-content/uploads/2015/10/Masjid-Negara-4-copy-e1444726930241.jpg

Water fountain in form of geometric shapes http://www.rtwgirl.com/masjid-negara-kuala-lumpur/

Showcase of Paradise https://media-cdn.tripadvisor.com/media/photo-s/0a/71/b9/7a/mosque.jpg

ARCHITECTURE OF DIKR- REMEMBERANCE Islamic buildings are made to be a remembrance of Allah as it is an act and a process of being reminisced. This theme is expressed throughout Masjid Negara with repeated geometric forms ornaments which replicated the presence of God literally everywhere.

Quranic inscriptions use Arabesque design which is an element of Islamic design using elaborate and repeating geometric forms that symbolizes infiniteness. More subtle approaches are that of columns being uniformly arranged in a rhythmic precision showing the perfection of God. An Islamic building should be a remembrance of Allah as it is an act and a process of being reminisced. Therefore, most of the Islamic buildings are usually covered with not only repeated geometric forms but also trees and ponds and courtyards which remind the believers of Allah’s creations and givings. They make worshippers realise the infinity and abundance of Allah’s creations.

Columns arranged in a rythmic precision http://www.itc.gov.my/wp-content/uploads/2013/12/kl-masjid-negara-1-750x430.jpg

Screens inside the masjid all made out of geometric shape to remain in the remembrance of allah http://i654.photobucket.com/albums/uu270/taurus64/MasjidNegaraNow.jpg

Walking in the courtyard remebers the worshipper of the beauty of allah’s creations which he gifted to mandkind http://www.trover.com/d/XzDv-masjid-negara-kuala-lumpur-malaysia

ARCHITECTURE OF IQTISAD- BALANCE It is the essence of Islamic architecture to achieve balance between function and spiritual elements. When there is balance in humanity and spirituality as well as harmony between natural and built form.

Balance is achieved through the structural plan of this mosque in terms of golden ratio, proportions and spatial sequences which are the Principles of balance. As shown in the diagram, the form of Masjid Negara is basically shapes that are almost symmetrical to each side of the plan as well as the elevation.

Symmetry in the plan and elevation

ARCHITECTURE OF HAYA- MODESTY Modesty is illustrated in the mosque through the usage of geometrical screenings. The architect of masjid Negara interpreted this Islamic quality and translated it into keeping the interior hidden from the surroundings with private screenings which is not only aesthetically pleasing but also serves as a way to maintain ventilation inside the building.

Mashrabiya, known as a type of projecting oriel window enclosed with carve wood latticework is one of the essential element of Islamic architecture, which functions as s privacy screen to seperate genders. Also, the ablutions blocks are strategically located far apart in order for each gender to have their own private space and restricts meeting of the opposite gender.

Screens at night SOURCE: http://www.panoramio.com/photo_explorer#view=photo&position=284&with_photo_id=94161618&order=date_desc&user=1895384 Screens allow people to see through but still keeps the internal spaces private. http://i654.photobucket.com/albums/uu270/ taurus64/MasjidNegaraNow.jpg

ARCHITECTURE OF URF Among the factors that shape the character of a mosque are aggregated in dicidual collective buildings practices of people. These buildings practices have been accepted and recognised by the society as tradition in time series. It is the adaptation of climatic and technological features. It values the unique identity of people by preserving customs. It values the idea of difference as long as it does not contradict the Shariah.

The most renowned feature of the National Mosque is the generous floating verandah that forms a horizontal plane hovering shy of the Earth surface. There is no mosque to date that has a verandah space that is larger than the loosely enclose space under the umbrella like roof (prayer hall).

Surrounding the prayer hall and he courtyard is the wide verandah, also know as the Anjung Khas. It functions the walkway connecting all other spaces throughout the mosque. The wide open design of the verandah accommodates Malaysia’s tropical weather as it is not enclosed and cool air is allowed to pass throughout the verandah space. There are also pools of water and water fountains in between the verandah to cool the air so that there is no need for electrical cooling.

Shape of the roof is an adaptation of Malaysian Vernacular architecture https://en.wikipedia.org/wiki/Makam_Pahlawan#/media/File:Masjid_Negara_KL.JPG

Verandah is an addition compared to traditional mosques http://dome.mit.edu/bitstream/handle/1721.3/133370/190627_cp.jpg?sequence=1

MASJID AS- SYAKIRIN MUAHMMAD MUBARAK

MASJID AS SYAKIRIN AS SYAKIRIN MOSQUE (MUHAMMAD MUBARAK)

Source: http://www.klccconventioncentre.com/

The As Syakirin Mosque (Malay: Masjid As Syakirin), also known as KLCC Mosque, is a mosque located in the Kuala Lumpur City Centre (KLCC). The mosque is situated near the Suria KLCC shopping centre and the Petronas Twin Towers, the tallest twin towers in the world.In 2009, the mosque went through a major renovation to increase the capacity from 6000 people to 12,000 people. Mosque initially registered as a prayer on July 12, 1999 for Petronas staff, and status as a mosque before being administered by the Federal Territory Islamic Religious Council (religious council). This two-storey mosque area of 21 hectares. It is regarded as the jewel in the park because of its strategic location and facing KLCC Park also provides a hall that can accommodate up to 500 people with audio system complete with meeting rooms and room remains. Ash-Syakirin name means’ the people of the grateful chosen as the official name for this mosque. The mosque is an architectural landmark of Islam in a rapidly developing area in the capital city, Kuala Lumpur

Map showing location of As Syakirin Mosque on Kuala Lumpur

Architecture as Tawhid: Unity and Uniquity

source: Google Image source: Google Map

SHAHADA:

Architecture as Tawhid (devotion & faith), believing in the unity and Uniquity of Allah. Every Muslim should have faith in the shahada: “There is no god but The God/Allah and Mohammad is his Messenger /Prophet”. The main architecture of Allah, is the Ka'aba, in Makkah that nodes as the point where all the muslims face for the prayers. Masjid As Syakirin is orientated facing towards the Ka’bah at South-East of Ka’bah.

The mosque is orientated facing towards the Ka’bah and all the worshipers pray in one direction (Qiblah). This symbolizes their unity in prayer and uniquity of Allah SWT. Upon entering the prayer hall through the main door one will be facing the qiblah straight away thus making it easy for people to pray without searching for qiblah direction

BUILDING COMMUNITY: Architecture as Tawhid also signifies the essence of humanity, unified, border less community, and transcend race, rank, and wealth.

Everyone are equal as a human being, this can be seen through the performance of Hajj.

Other than that the mosque is also the building for the community.

Majid As Syakirin can accommodate up to 12000 people. Sometimes there are weekend programs held for the community to strengthen the bond between Muslims within conformity of God’s will. It is the center of Muslim social life such as: education, administration, court and religious events.

Source: http://new.beautifulmosque.com/

URBAN PLANNING: To unify a community, the mosque is the first thing to be built before building a community/nation/city. The mosque is a center for all Muslim social life, which includes religion, education, administration, laws, economics and political wise.

Sunnah (Fiqh Law) is implemented in unifying the city based on the urban planning through a few aspects.

Masjid As Syakirin is located near famous Petrona Twin Towers, Suria KLCC and KLCC park thus it attracts people and makes it easy for public to access and pray at the mosque.

Visitors (Muslim and non-Muslim) can easily access since it is located in the middle of the city of Kuala Lumpur. source: Google Map

Architecture of Ihtiram: Respect Architecture of Ithiram translates into the presence of showing respect, propriety and good manners to God, to fellow mankind and to oneself.

As a guideline Muslims follow the 5 pillars which are shahada, salat, zakat,fasting and haji which encourages and shows respect to the faith and God. These actions help purify on self based on daily conduct and it also builds up inner and outer spiritual fulfilment to finally submit own will to that of Allah.

Symbolism and Geometry as Architecture of Ihtiram

Source: http://armchairtravelogue.blogspot.my/

Source: http://www.itc.gov.my/

Source: http://www.itc.gov.my/

Architecture of Ihtiram are greatly shown through symbolism. The harmony and the purity of geometric shapes of the Ka'Bah can be found in all sacred Islamic architecture throughout the Islamic world. God made the Ka’bah (the cube), the Sacred House, a symbol for mankind. The Cube Geometry linked the idea of ‘centre'. The idea thus is the fundamental of the traditional architecture.

These geometric shapes are applied in Masjid As Syakirin itself.

Source: http://www.itc.gov.my/

Architecture with Iklas: Sincerity The architecture with Ikhlas can be defined as the architecture whereby buildings and other architectural aspects are constructed in a sincere and pure manner respecting some definite rules and regulation in Islam.

This principle could be similar to the principle of Architecture as Ihtiram: Respect, as sincerity is also one of the good characteristics that one should build on himself, devoting himself in his duties to please Allah by discarding all destructive desires.

Looking heavenwards as Architecture with Ikhlas The garden or courtyard represents “paradise” as that of where God is confined. It is a representation of how pure and beautiful the gardens of which he created can be.

Source: pondokhabib.wordpress.com

Masjid As Syakirin has water fountain and is surrounded by the garden which is as a symbolism for Jannah (Paradise). Other element of Jannah is the trasmission of natural light inside the msque throught roof.

Building within conformity to God’s will The expression of sincerity towards Allah in Masji As Syakirin is also show through the absence of human and imaginary idols to prevent idolatrous worship.

Architecture of Iqtisad: Balance The essence of Islamic architecture for Iqtisad is to achieve delicate balance between functional and spiritual elements.

Harmony is created through the point of intersection where the stability of the soul is achieved which is beneficial to one. As the Prophet Muhammad S.A.W states,

source: Google Image

Objective of Architecture for Iqtisad The objective of Architecture for Iqtisad is to incorporate balance in the Islamic building. This can be done by having the right proportion and good symmetry in Islamic buildings. The considerations of these two elements have a profound impact on architecture.

Masjid As Syakirin is symmetrical nad balanced from outsind as well as inside, this can be seen through plan and elevation. source: Google Image

Architecture of DIKR: Rememberance Architecture for Dikr is defined as architecture of monotony which concentrates mainly on the remembrance of God through rhythmic precision of various Islamic motifs, carvings and calligraphy.

The windows and columns in Masjis As Syakirin repeatedly puncture the surface of the building to allow light and views to enter the interior at the same time give structural support to the mosque. There are repetition of pillars with leaf-like roof resembling tree thus reminding one of God’s creation.

Source: http://www.skyscrapercity.com/

Source: http://picssr. com/

Source: Facebook image

Architecture of ILM: KNOWLEDGE Architecture of Inscriptions In Islamic religion, knowledge is very important to be spread and this is applied in architecture through the inscriptions that are on the walls of the sacred buildings. These inscriptions come from the Quran and it is displayed on the walls instead of displaying any form of idols. The Islamic calligraphy is an empowering and sacred form of visual expression portraying the message of the Quran, which was revealed in the Arabic language.

Source: Facebook image

Architecture of light as expression Architecture expressed in the form of light is visible where illuminating effects of the suns rays and moonlight reveal the inscriptions and it is a moving source of nature therefore gives one a more spiritual experience of that space.Knowledge is referred as light in Islam. Therefore, good usage of light inside a mosque is believed to encourage the process of learning.

Source: http://diary.frozenlite.com/

Architecture as Pursuit of Ilm Architecture as Pursuit of Ilm is defined as Architecture in which knowledge is greatly emphasized. Learning and sharing knowledge is the main principle in this architecture. Apart from being building for prayer Majis As Syakirin serve as an educational seeking point, where people gather and receive/trade knowledge. there are intellectual religious activity held with in the mosque which invovle community to interact and share knowledge strenghtening bond betweem muslims.

Source: Facebook image

Architecture for Haya: Modesty The architecture of haya or modesty greatly represents the preservation of dignity of oneself. Haya’ is defined as the quality or state of being unassuming or moderate in the estimation of one’s abilities. Modesty can be divided into 3 meanings : Tawado (humility), Ih’tesham (decency) and Istehyah (awareness). The spaces for men and women in Masjid As Syakirin are separated with differentfloors. Men will pray at main prayer hall on ground floor while women on the first floor or some time at lower ground floorisolating and gaurding the intercommunication between opposite gender thus showing element of modesty.

Source: Facebook image

Architecture of Urf : Diversifying Principle Masjid As Syakirin was designed in such a way that it can adapt to the local climate as well as site context.

The mosque receive plenty of sunlight throughout the day, which gives advantage for the mosque architecture to play with the natural light.

Source: http://www.itc.gov.my/

Source: flikr.com

The mosque is left open with no surrounding wall around resulting in multiple viewpoint throughout the park as well as some areas outside the vicinity.

The mosque is place further away from the main road to avoid noise and any kind of disturbance.

Source: http://wikimapia.org/

Architecture of DIKR: REMEBRANCE In conclusion, Masjid As Syakirin is very modern mosque that blends well with surrounding sit context. Not only in terms of design but also in terms of user experience, as it is easy to access, easy to find and not hard on eyes. It a mosque that achieve its’ goal as the jewel in the park. A mix of Islamic, Malay and modern Architecture, are what make this mosque unique.

Source:http://www.trekearth.com/

MASJID PUTRA DANIEL ZAIN BIN MAZALAN

Putra Mosque (DANIEL ZAIN MAZALAN)

Putra Mosque is constructed with rose-tinted granite and can accommodate 15,000 muslims at any one time. The basement wall of the mosque resembles that of the King Hassan Mosque located in Casablanca, Morocco. The mosque consists of three main functional areas: the prayer hall, the Sahn or courtyard, and various learning facilities and function rooms. The prayer hall has a simple, elegant, yet humble design that is supported by 12 columns. The highest point below the dome is 250 feet above ground level. The Sahn is landscaped with several decorative water features and bordered by multiple colonnades which provides a huge yet welcoming and beautiful prayer space. Its impressive minaret is influenced by the design of the Sheikh Omar Mosque located in Baghdad. Standing at 116m tall, the Putra Mosque has one of the tallest minarets in the region with five tiers, representing the

Map of Putrajaya showing the location of Putra Mosque

Architecture as Tawhid: Unity and Uniquity Principle of Tawhid in Islam is belief that God is considered Unitarian.

In architecture, the space, orientation and form a building must conform to the presence of Divine Unity.

The picture above shows the direction of the Kib’lah, where the mosque is faced towards the direction of the Ka’bah. All worshipers around the world pray towards it, in their faith to Allah.

By acceoting the Shahadah, the muslims must believe the oneness of Allah swt. They glorify only Allah swt and believe that he has no partners.

The mosque itself is a community builder in which it can accomodate up to 15000 people. The mosque is equipped audio systems all around the interior and exterior to call far prayer. They are there to gather five times a day (Jamaah or Congregation Prayer) as well as Friday prayer every friday.

As seen above, the picture shows the urban planning of the Putra Mosque. The area in front of the mosque causes a funnel effect, allowing muslims to the centre of gathering area. The mosque is conviniently placeed at the edge of the lake bank which allows the people gathered in the funnelling circle to enter the mosque with ease. This symbolises the muslim’s unity in prayer as well as their dedication to Allah swt. The centre gathering space is sometimes often used as praying areas if the mosques are overflowed with worshipers, symbolising although there are no space left to pray in the mosque, it shows the their uniquity towards Allah swt. It also becomes a gathering space for people of putrajaya as a community in front of the masjid, which symbolises unity in numbers.

Architecture of Iqtisad: Balance

In islamic principle, Iqtisad or Balance applies the concept of harmony. However in architecture, the meaning of Iqtisad is meant to portray the sense of balance. This then results in adapting the space and form to show proportion and symmetricality. This is meant to show the concept of harmony between the space and the muslim users in worshipping Allah swt. Putra mosque is designed with symmetricallity in mind interior and exterior.

Arches and Domes are replicated to create symmetry in spaces, this represents the sense of equality in the space where muslims from all races, background, social status, wealth are all equal when worshipping Allah swt.

Architecture of DIKR: REMEBRANCE Dikr or Remembrance in architecture, is the use of repitition in the building to remind muslims in remembering Allah. The act of remembrance can be in the form of repetition of elements of a building (such as walls, columns, partitions and others), where the space itself encourages the act of Dikr through rhythm and series of repetition. Other forms of Dikr or Remembrance include written words from the Qu’ran and the ninety-nine names of Allah which can be seen written in the main halls of Putra Mosque.

Architecture of Ihtiram: Respect The principle behind Ihtiram is a self conscious act of courtesy towards Allah swt in all actions. In architecture, the structure to serve as the pillar of religion which in turn represents the muslim community It is situated right next to a large lake with a suitable urban site where attention is directed towards the mosque. It also symbolises purity and harmony with its symmetrical exterior shape. The mosque is also in a very natural state where it appears to be surrounded by the beautiful lake.

Islamic artworks are most famous for their natural repetitive patterns. This can be translated into the form of religious intent. The geometric shapes symbolises harmony and purity. The geometric shapes and symbols can be located all around the masjid, most notably within the interior of the main prayer halls.

Architecture with Iklas: Sincerity The islamic principle of Ikhlas refers to the concept of refining or purifying. In architecture, it is the ‘purity’ of the space in and out of the building, where muslims dedicate their time and to prayer and submit themselves to Allah.

Another expression of sincerity to Allah that can be seen in Putra Mosque is that it’s form is pure and absent of human imagery or idols during the construction of the masjid to prevent idolatrous worship.

In order for the design to not be led astray, the form of the mosque carries most mosques’ geometrical interior. The inner space conveys worship to Allah swt and Allah swt alone.

Architecture for Haya: Modesty In Islam principles, Haya or Modesty is split into three different categories: Tawado’ (Humility), Ihtesham (Decency) and Istesyah (Awareness). In architecture, the same principles applies in segregating men and women. Male and female are segregated by floor levels and partitions during prayer times. This is prevent impurity and indescency of the mind when prayer to Allah swt.

Architecture of Urf : Diversifying Principle In architecture terms, Urf or Custom refers to the practices or customs implemented in muslim society or society in general. Evidence points to Sunnahs and Qu’ran stating that Urfs or Customs are linked to islamic law. The design of the Putra Mosque is mostly influenced by Bosnian architecture. Mosques in Bosnia are most famous for their single minaret and multiple dome style mosques. The mosque on the left is similar to that of Putra Mosque.

Architecture of ILM: KNOWLEDGE In Islam, it is encouraged to have muslims pursue knowledge wherever they go. In architecture, it is the duty of the architect to allow knowledge to a flow in a building. Putra mosque has surahs caligraphed in various places in the building. Most of them tend to be at the entrances to remind muslims of the words of Allah. There are also other inscriptions including the 99 names of Allah. The Putra Mosque is equipped with a modest centre stage for the preacher to perform sermons or khutbahs’ (preachings) which symbolises the architect’s goal of the pursuit of ‘lhm. During weekends and certain days of the year, there are event gatherings which include Qu’ran class teachings and Islamic speeches.

TUANKU MIZAN ZAINAL ABIDIN MOSQUE MUHAMMAD NABEEL ALI JOOMUN

TUANKU MIZAN ZAINAL ABIDIN MOSQUE NABEEL ALI JOOMUN

The Tuanku Mizan Zainal Abidin mosque, also known as the Iron mosque, is located in Putrajaya. It is the second most important mosque there.

The architecture style is based on modern Islamic architecture. It is noticeable for the use of steel and geometric shaped mesh.

It makes use of mostly natural light and natural ventilation. It sits on the Putrajaya lake and compliments the view together withe the Putra mosque which is aroun 2 km further.

The mosques was designed based on the concept of simplicity, airbess and transparency. This was achived with the presence of open spaces and the mesh, wich brings in light and ventilation and allowing the view to the outside. The mosque has a very large prayer hall which together with other spaces can afford around 24,000 worshippers.

ARCHITECTURE OF TAWHID- UNITY AND UNIQUITY Muslim from all around the world afce the holy Ka’ba (found in Mecca, Saudi Arabia) during their prayer Having the worshippers face this direction creates a unity where they all do the same actions. The Ka’ba, the only focal point that worshippers face, represents the uniquity of Allah(s.w.t). Facing only towards one point, the Holy Ka’ba, represents the belief muslims have about the uniqueness of Allah(s.w.t).

The main axis of the Iron mosque is oriented towards the direction of the Ka’ba. This shows how important the belief in the oneness of Allah s.w.t is in Islam. The most important part of the mosque is the prayer hall where all the muslims gathers for prayer. It can accomomdate up to 24,000 worshippers. It has multiple entrances which leads to one large space. This makes the muslims feel united when they gather to pray together, side by side.

Source: wakafalquran30.blogspot.com Fig.3: Jummah prayer

Source: www.islamicboard.com Fig.4: Taraweeh prayer

Source: http://islamicvoice.com/ Fig.1: Worshippers aroun the Ka’ba

The mosque is a community focused building. Providing facilities and events to the community improves their social life and unifies them. Facilities for wedding ceremonies, religious education, funeral room, multimedia room and multipurpose room are available there. The mosque’s committee usually organizes events like talks and other activities which bring people from different parts of Malaysia to assist the event.. There are small retail shops also which helps the locals in their business.

Source: http://ilmfeed.com/ Fig.2: Countries orientation towards the Ka’ba

Source: http://www.masjidtuankumizan.gov.my/ Fig.5: Multipurpose hall

ARCHITECTURE OF IHTIRAM- RESPECT In Islam, lhtiram means showing respect towards Allah s.w.t by behaving correctly towards him and other people. Respect is shown to God when muslims follow correctly the guidelines given to them which is the 5 pillars of Islam; Shahadah(Faith), Salat(Prayer), Zakat(Charity), Sawm(Fasting) and Hajj(Pilgrimage).

The Iron mosque doesn’t destroy nature as it has a good environment sustainability. It makes use of mostly natural ventilation and natural light which reduces the need to use electricity, thus protecting the nature. The vegetation on the surrounding are not completely destroyed and some are planted inside the mosque (Fig.6 and Fig.7). These show how Islam in concious about the nature and that it should be respected by preserving them. By respecting the nature, which is God’s creation, muslims are also showing respect to Allah s.w.t.

The proportion of the mosque especially the prayer hall is really big compared to the human size. This is a symbol that reminds us of the greatness of Allah (s.w.t).

Ihtiram is shown in the architecture by not using any drawing, sculpture or images of animals or humans.

This is because these can be interpreted as idols, which is against the belief of oneness of Allah s.w.t. Instead, mosques are decorated using geometric shapes and calligraphy which are more symbolic and divine. The iron mosque uses a modern style geometric pattern on the facade. There are also Eastern Kufic style of calligraphy on various parts inside the mosque.

The proportion of the mosque especially the prayer hall is really big compared to the human size. This is a symbol that reminds us of the greatness of Allah (s.w.t).

ARCHITECTURE OF IKHLASS- SINCERITY Ikhlass in Islam is the sincere submission to God which is expressed by physical actions, like prayer, and deep inner feelings from the heart.

Sincerity from the heart is achieved by removing any doubts and other useless thoughts and going in deep contemplation of God. This creates a sense of communication which brings the worshippers closer to Allah s.w.t.

Ikhlass, in architecture, is sincerity and purity working together. This is achieved by the absence of any human or animal figure in the ornamentaton but instead focusing on the arts of geometrical patterns. The Iron mosque also focus on simplicity where

The heart becomes more sincere with the realization of the existence of heaven, which is the most perfect world in the afterlife. Heaven is symbolized in different ways in the Iron mosque. The use of water features and vegetation is used to represent the garden found in heaven.The use of natural light almost everywhere creates a feeling of purity which reminds the muslims of how heaven feels like. The most notabel representation of heaven is the dome. It is a cosmic symbol that represents the way to paradise.

ARCHITECTURE OF ILM- KNOWLEDGE In Islam, the pursuit for knowlegde is important. The Prophet Muhammad (s.a.w) said: “The seeking of knowledge is obligatory for every Muslim.” Other than being just a place for prayer, a mosque is also a place for learning about the religion.

The Iron mosque has a madrassa where children are taught about the religion, reading the Quran, way of behaviour and many other things. Besides that, the community frequrntly organizes talks where the muslims can understand and learn new things about the religion, science and more. All these educational activities are held in the prayer hall The Quranic verses which are written on the walls of the mosque shows the constant need to think and pursuit knowledge and gives an idea of the discipline of calligraphy. The knowledge of muslims are also shown in the geometrical patterns which were mostly formed through mathematical calculations. Another way knowledge is represented in Islamic architecture is throught the use of light. The light from the sun reveals intricacy and adds individuality in people’s experience.

ARCHITECTURE OF IQTISAD- BALANCE In Islam, most of things that are done, should be moderate and balance.

In architecture, the aim is to achieve balance between spiritual and functionality.

Iqtisad is shown in the iron mosque throught the use of proportion in the shape of the building. Nothing is either to big or too small, but good enough for the function of the space. There is also a lot of use of symmetry in the mosque. This balances the shape when one is viewing it in any direction.

Harmony is also interpreted in the material used in terms of colours and texture. The way that the the courtyard’s vegetation fits beautifully in the mosque is beacuse of the use of white coloured material. It makes the space feel pure and more heavenly. The way the geometrical shapes are fit together with a good proportion shows a harmony beween each other.

ARCHITECTURE OF HAYA- MODESTY Modesty is important for the image of Islam. It is a way of self-respect where both men and women where appropriate clothes so as to preserve their dignity. There is usually a seperation between men an women for some activities, including prayer. This is so as to prevent any disrespect.

The men prayer halL is seperate from the women prayer hall which is found on a different floor. The circulation also is different so as to avoid any physical contact and give more privacy for both men and women to circulate the mosque freely.

The modern version of a mashrabiya, which is a wire mesh, is used to give more privacy to those praying inside especially the women on the terrace floor. This is used inside also for the same purpose

ARCHITECTURE OF DIKR- REMEMBERANCE Islamic buildings are made as a way for muslims to remember Allah (s.w.t). The reason is beacause a muslim needs to constatntly think of Allah (s.w.t) and how powerful he is, so a s to be able to stay humble. Rememberance is expressed by using repetition of shapes or ornament In the Iron mosque, the 99 names of Allah (s.w.t) are written on the arches. This makes us think about God when we see all his different name while walking through the arches.

ARCHITECTURE OF URF Urf is the custom of a society. It it about what the society likes and how they build to adapt to the surrounding conditions.

The main features of the mosque is how it uses mostly natural ventilation for thermal comfort. The screen with geometric pattern and the mesh allows good ventilation and blocks the direct sunlight. But i does enable reflected light to illuminate the interior. The mosque makes use of mostly cross ventilation to achieve thermal comfort in the hot Malaysian climate. A water feature in front of the hall is also use to cool down the temperature around.

Source: http://farm7.staticflickr.com/ Fig.9 Geometric patterns

The mosque fits well in the landscape as a landmark. It respects the lake and the view of putrajaya by being in harmony with them. It enhances the beauty of the view together with the Putra mosque and the landscape of Putrajaya

MASJID NEGARA

INTRODUCTION The National Mosque of Malaysia is located in Kuala Lumpur. It has a capacity of 15,000 people and is situated among 13 acres (53,000 m2) of beautiful gardens. The original structure was designed by a three-person team from the Public Works Department: UK architect Howard Ashley, and Malaysians Hisham Albakri and Baharuddin Kassim. The mosque was built in 1965 on the site of a church, the Venning Road Brethren Gospel Hall, which had stood there since 1922 but was appropriated by the Malaysian government. The mosque is a bold and modern approach in reinforced concrete, symbolic of the aspirations of a then newly independent Malaysia.

Its key features are a 73-metre-high minaret and a 16-pointed star concrete main roof. The umbrella, synonymous with the tropics, is featured conspicuously – the main roof is reminiscent of an open umbrella, the minaret’s cap a folded one. The folded plates of the concrete main roof are a creative solution to achieving the larger spans required in the main gathering hall. Reflecting pools and fountains spread throughout the compound.

Malaya gained its independence from the British government on 31 August 1957. Major development programs in areas of economy, social and architecture were actively implemented in line with the new government. The programs were also to portray new progressive culture and achieved democracy. Therefore, on 30 July 1957, in the meeting of the Federal Executive Council an idea to build a national mosque as a symbol of the country’s independence was mooted. In another meeting on 5 March 1958, Chief Ministers of the eleven states in the Federation of Malaya, a proposal was made to name the mosque Masjid Tunku Abdul Rahman Putra Al-Haj, in recognition of Prime Minister Tunku Abdul Rahman’s efforts in guiding the country to gaining independence. However, Tunku refused this honor; on the contrary he named it Masjid Negara in thanksgiving for the country’s peaceful independence without bloodshed. On Friday, 27 August 1965, the mosque was declared open by the third Yang di-Pertuan Agong, the late Tuanku Syed Putra of Perlis.

The mosque underwent major renovations in 1987, and the once-pink concrete roof is now clad in green and blue tiles. Today, Masjid Negara continues to stand sleek and stylish against the Kuala Lumpur skyline. An underground passage leads to the National Mosque located near the railway station, along Jalan Sultan Hishamuddin. Its unique modern design embodies a contemporary expression of traditional Islamic art calligraphy and ornamentation. Near the mosque is the Makam Pahlawan (Heroes’ Mausoleum), a burial ground of several Malaysian Muslim leaders. Makam Pahlawan is a 7-pointed star concrete roofed structure.

WAQF AND MOSQUE IN RELATION TO TAWHID MUHAMMAD MUBARAK

WAQF AND MOSQUE AND ITS RELATION TO TAWHID MUHAMMAD MUBARAK

INTRODUCTION

WAQF AND MOSQUE (AND ITS RELATION TO TAWHID)

Waqf, in Arabic language, means hold, confinement or prohibition.

The word Waqf is use in Islam in the meaning of holding certain property and preserving it for the confined objective. Waqf (pl.

Awqf) is called Habs (plural Ahbas) in north and West Africa. This definition accords perpetuity to Waqf, ie., it applies to non-perishable property whose benefit can be extracted without consuming the property itself. Therefore waqf widely relates to land and buildings. However, there are Waqf of books, Agricultural machinery, cattle, shares and stocks and cash money.

The relationship between the waqf, architecture and urbanism is a very old and effective relationship in Islamic cities and plays an important role in achieving a good urban environment and providing user needs with a high degree of efficiency. The funds derived from waqf interest in Masjid Negara is spent on maintaining the mosque as well help those in need.

ERADICATION OF POVERTY THROUGH ALMS GIVING

A Waqf, and most especially a masjid, is considered deeded to Allah, according to the verse, “The masjids belong to Allah, so do not call on anyone except Allah” (Qur’an 72:18). The Prophet’s words are, “If you like you can make the land into a permanent endowment and give its fruits in charity.”

The legal meaning of waqf is the retention of a specific thing in trust and the devotion of its profit or products in charity to the poor or other good objectives, it is the permanent dedication by a Muslim of any property for any purpose recognized under the Muslim law as being religious, pious or charitable.

Zakah system provides a permanent mechanism from within the economy, to continuously transfer income from the rich to the poor, so that whatever is the number of poor people in a society or whatever are the causes of poverty there is always a continuous flow of transfer to take care of the welfare of the poor. Poverty does not only depend on resource endowments, population size, economic and social policies, but also on the kinds of economic activities that are being undertaken. What is significant is the sort of policies, which are formulated to eradicate poverty, and to what extent their implementations are sufficiently successful in meeting the objectives. Accordingly, different communities have adopted different approaches to poverty reduction over the centuries, depending on their ideology or religious belief, extent of poverty, resource endowments, the level of political commitment, etc.

The institutions of Zakah and Waqf are among several instruments instituted by Masjid Negara to combat poverty and enhance welfare in the society. While Zakah helps generate a flow of funds and recruit the necessary manpower, Waqf provides the material infrastructure and creates a source of revenue for use in, among others, social welfare enhancing activities both at family, community and state levels.

National mosque try its level best and make it a point that Zakah reaches every person in need. At the same time there is a Waqf counter as well where people can endow their belongings which can be used by others.

UNDERSTANDING THE IMPORTANCE OF TAWHID IN RELATION TO BUILDING THE COMMUNITY UNITY

The orientation of the mosque is towards the Ka’bah, which shows its element of unity and uniquity. One of most important space in the Masjid Negara is the prayer hall, up to 3000 people enter this communal space through 9 glass doors with wall from three different directions (North, South and West), this entrance method is unique yet symbolic as it signifies people uniting into a single space.

Waqf as an important institution of Islamic civilization aims at taking care of the needs of the society that are otherwise ignored in the process of economic growth and development. It is an institution that helps social development keeps pace with economic growth in the society. It represents a property dedicated in perpetuity for specific beneficiary to achieve specific objectives. It is this motivation that has kept the institution of Waqf not only alive and active throughout Islamic history but has contributed significantly to various social causes such as health, education, research and meeting needs of less privileged/ poor sections of the society Zakah serves as a unique mechanism of compulsory transfers of income and wealth from the wealthy to the needy in the community. Through Zakah, every individual in the society is assured of minimum means of livelihood, which provides social security system in an Islamic society. Waqf on the other hand, has been used to provide the material infrastructure and create a source of revenue for use in, among others, social welfare enhancing activities both at family, community and state levels. The Muslims applied these principles in their societies and achieved results, which are a source of historical pride and glory.

The Holy Qur’an and the Prophet’s Sunnah portray seriously responsiveness to the concept of neighbors and community where each individually should accountable to their rights along with to the roles and consequence of planning of their community and neighborhoods.To sum up, all attributes discusses above in relation to build a good Islamic society, must lie the faith of Tawhid (oneness) and must considered as part of main factor. Therefore the concept of Tawhid is established in every aspect – for instance physical, economic, social, cultural, and environmental.

BUILDING COMMUNITY References: Kahf, M. WAQF: A QUICK OVERVIEW (1st ed.). Monzer Kahf.

Retrieved from http://monzer.kahf.com/papers/english/ WAQF_A_QUICK_OVERVIEW.pdf Bello, D. (2010). Poverty Alleviation through Zakah and Waqf Institutions: A Case for the Muslim Ummah in Ghana.

Munich Personal RePEc Archive. Retrieved from https:// mpra.ub.uni-muenchen.de/23191/1/Poverty_Alleviation_ through_Zakah_and_Waqf_Institutions-A_Case_for_the_ Muslim_Ummah_in_Ghana.pdf

The design of neighborhood community are important is to achieve social unity and harmony among others are strongly encouraged for city development. The National mosque is the center for all Islamic activity. In this mosque, not only prayers take place, but it is a school of knowledge where people study the Quran and ask questions and many other facilities is provided which not only focuses on uniting Muslims but non-Muslims as well.

Safee, F., Yunos, M., Isa, N., Kamil, S., & Hussain, M. (2016).

Principle of Islamic Neighborhood Planning in Order to Create a Better Neighborhood Community. Retrieved from http://www.aensiweb.net/AENSIWEB/rjfh/rjfh/2016/ March/218-222.pdf

SPIRITUAL ARCHITECTURE OF INDIA IN RELATION TO TAWHID SAURBHA IYER

SPIRITUAL ARCHITECTURE OF INDIA SAURABHA IYER

INTRODUCTION The Indian civilization is one of the oldest civilizations in the world. The recent suggest studies suggest it might be the first civilization on earth. The Indian subcontinent went through a lot of changes along the years. People and rulers from all over the world have fought for and in the subcontinent.

The Indian architecture was highly inspired by Hindu architecture. The Hindu religion is practiced by 80 percent of the country. The rise of Buddhism also played a big role in the change of architecture style in India. Thanks to this mixture of Hindu and Buddhist architecture the land is rich with rock cut and cave temple architecture.

The Hindu architecture comprised majorly of the temple architecture. The architecture was highly influenced by the Vedic knowledge of vastu.

When the Mughals came in the Indian architecture saw a mix of Persian/Islamic architecture and Hindu architecture.

The references to such architecture is still visible all along India and present day Pakistan.

SPIRITUAL ARCHITECTURE OF INDIA IN THE NATIONAL MOSQUE The built environment has the ability to affect user emotions especially when the various elements have a strong impact on the user experience. Spirituality is engraved within architecture when there is a direct connection between nature and our sensory awareness. Although the ritual of praying can be done anywhere the purity of the architecture of the worship place takes it to a different level. The experience can be highly spiritual for one if the building or the worship place has spiritual aspects to it The Mughal/Islamic architecture of India is a sight to see.

The blend of Islamic and Hindu architecture is well seen in the Taj Mahal as well as many forts in Rajasthan like the Amber fort, Jaipur. It is the first wonder of the world. With the scenic building the spirituality of the architecture is well evident. These well blended buildings have the essence of vaastu and the seven principle of Islamic architecture it.

The Jama Masjids and the old markets lanes in old Delhi speaks about the blending of need and spirituality.

The Indian architecture predominantly Hindu architecture has a shikare or a pyramidal roof structure representing the mount Kailash where they believe their god resides.

Similarly the minaret in the mosque is along the direction of the heaven. This indicates the presence of God, the higher power is in the upward direction

Geometry plays a major role in Indian architecture, the geometry used in the mosque too plays an important role towards the aspect of respect to the higher power. The spiritual aspect of the building is the well-lit corridors, the beautiful gardens, the water fountains running towards the minaret.

In totality the overall spiritual architecture references in the National Mosque is in abundance. The peace and tranquility in all the spaces. The feeling of a spiritual freeness is commendable. The 7 principles of Islamic architecture are all in function to make the mosque a spiritual monument.

There no second opinion on the fact that this building a representation of the country of Malaysia and in every true sense deserves its stature.

The Mughal architecture in India derived its spirituality from the combination of local architecture. This is also seen in the National Mosque. The long open corridors with wind blowing from all directions just elevates the feeling of spiritual openness.

The use of religiously symbolic decorations which are a very common aspect of Hindu architecture is seen in the mosque. The law of no ideals or pictures of god or prophet is well followed. The use of religious patterns on walls justify the presence of the higher being. This is also seen in the qur’anic writings on the wall of the mosques in the prayer hall.

REFRENCES 1.

Meister, M.I.C.H.A.E.L.W. (1986). On the Development of a Morphology for a Symbolic Architecture: India.

Anthropology and Aesthetics (pp. 33-55).

2.

Vardia S. (2008).Building Science of Indian Temple Architecture(MSc Dissertation, Universidade do Minho).

Retrieved June 5, 2016, from http://www.msc-sahc.org/ upload/docs/new.docs/2008 _SVardia.pdf 3.

James, A. (2015). The Architecture of Procession: Political and Spiritual Pathways between the Qutb Shahi Necropolis and Golconda Fortress (1st ed.). MASSACHUSETTS. 4.

Kak, S. (2005). Early Indian architecture and art.

Migration and Diffusion–An International Journal ,6 (23), 6-27. Retrieved November 5,2014, from http://www. cs.okstate.edu/~subhashk/EarlyArchitecture.pdf 5.

Beatrice, M. (2008). The Evolution, Tangible and Intangible Remains of Ancient Spirituality and Spatial Concept in Traditional Oriental Architecture (16th ed.). retrieved June 8,2016, from http://openarchive.icomos. org/88/1/77-MQR8-142.pdf

THEORIES OF MOSQUE DESIGN IN RELATION TO TAWHID

MUHAMMAD NABEEL ALI JOOMUN

THEORIES OF MOSQUE DESIGN MUHAMMAD NABEEL ALI JOOMUN

INTRODUCTION Architecture is one of the greatest achievement of man.

It started as a way of protecting and sheltering humans during the Neolithic era by using available materials to form a simple structure. Years later, civilizations started to form and the people started following religions. Massive temples, shrines and monuments were built in order to represent the God of these specific religion. This created a path to new styles of architecture and new techniques in construction.

The principles of Islamic architecture started when the first Islamic structure was built; the Ka’ba. It was built by the prophet Ibrahim(a.s). The idea was to symbolize the uniquity and the magnificence of Allah (s.w.t). It is also a replica of Bait al-Ma’mur; a structure found in the 7th sky and is right above the Ka’ba. This is a way of uniting Muslims to the heaven and the angels. During the Prophet Muhammad’s (s.a.w) time, the muslims were ordered to face the Ka’ba during the prayer. This action of all worshippers facing the Ka’ba, from all around the world, creates a unity between the muslims.

MOSQUE: PLACE FOR WORSHIP

‫ِنوُدُبْعَيِل اَّلِإ َسنِإْلاَو َّنِجْلا ُتْقَلَخ اَمَو‬

“I created the jinn and humankind only that they might worship Me” (Quran, 51:56) Being part of the five pillars of Islam, prayer (Salah) is considered as an obligation towards adult muslims. This is the reason why mosques are built so as to also provide worshippers with a clean space for congretional prayers. Since the building of the first mosques, the shape and size was always based according to the population of muslims in the region.

DESIGNING FOR THE COMMUNITY The mosque is also a community focused building. It provides facilities to the muslims in the regions.

PSYCHOLOGICAL AND PHYSICAL EFFICIENCY Pschological efficiency This is done by the way the mosque “invites” the people.

This starts at the entrance which is large and open. The levels of the parts of the mosque are arranged in a way so that someone can see it from the streets and have an idea of what the mosque looks like. The mosque is also opened to visitors, which are not muslims. Therefore the mosque should feel welcoming to the non-muslims also, which explains the large open entrance. Once we enter the compound of the mosque, there is a freedom of movement as the open space doesnt have a lot of obstacles.

Masjid al-Haram can accomodate upt to 4 millions worshippers

Source: http://mypinoo.blogspot.my/2015/04/masjid-al-haram-wallpapers-free.html

The area of the Masjid Negara is surrounded by a lot of buildings and houses where muslims work and live. There is also a lot of muslims coming from other cities who work there. From this analysis, it was estimated that around 15,000 muslims would be praying in the mosque. It is from this that the size of the mosque is designed, and its shape also.

Physical efficiency

ISLAMIC ARCHITECTURE IN CHINA IN RELATION TO TAWHID SARAVANAN VYTELINGUM

ISLAMIC ARCHITECTURE IN CHINA SARAVANAN VYTELINGUM

INTRODUCTION Islam mosque is not only the holy place where Muslims fulfill their divine services, but also the miniature of Islamic architecture. The Islamic idea of beauty is reflected in those majestic domes, lofty towers, and marks of crescent.

Generally speaking, the architectural styles of Chinese Islam mosque can be divided into two groups: one reserves the Arabian style and the other reflects Chinese flavor to a large degree.

Since Islam is spread to China from Western and Central Asia, a large number of Chinese Islam mosques reserve the strong Arabian style. Their layout is asymmetric. Main hall is located facing the gate. Two round spires stand on each side of the large gatehouse. The top of the spire is shaped into a new moon, the symbol of mosque. The flat-topped Hall of Prayer is supported by a number of wooden props.

Vaulted roofs, doors and windows are decorated with colorful flower patterns and delicate paintings, full of distinctive Uygur features. This type of mosques is situated mainly in Xinjiang. Id Kah Mosque is a good example.

Chinese traditional mosque is different. It fuses the Chinese and Western Asian architectural styles. The whole layout is composed of a series of courtyards distributed orderly along the central axis. Decorated archways, screen walls or other attached buildings stand in front of the main wooden gate. The Hall of Prayer is wooden-framed with bucket arch. The Minaret, where the calls to prayer resound five times a day, is a multi-storied pavilion. Architectural ornaments emphasize the Islamic content. Chinese sentiment is fully expressed in exquisite carvings, censers, rocks and corridors. Arabian characters and beautiful flower patterns are painted on the wooden pillars and walls. Many of them are considered to be precious works of art. The entire construction reveals a religious solemnity as well as affording a peaceful atmosphere. The representative ones of this type include Ox Street Mosque in Beijing.

Though these two types of Islam mosques differ in some ways, there is one thing in common, that is, animal images are never used for decoration according to Muslim doctrines, which is one of the most important principals in the mosque construction.

Islamic architecture in China has been around in for more than one can imagine, since the Tang Dynasty (618-907) it has been embraced by the people of Hui, Uighur, Kazakh and other ethnic groups. Many mosques have been built some even dating from the 14th century. They form an important architectural heritage of China and testify to develop contact and intercourse between East and West.

In the earlier examples, some of the features of Central Asia were adopted direclty. Architects gradually absorbed and blended these features in the course of many centuries and created their own style of Chinese Islamic Architecture. A local style of Chinese Islamic Architecture , for example, has been the developed in the Xinjing region since Islam became the main religion of the U ighur peoples there in the 15th Century.

Generally the existing examples of Islamic Architecture in China can be classified into four types as follows: Central Asian type Transitional type National minority type Xinjiang regional type

Central Asian type There is a strong influence of Central Asian practices in the early examples, which can be perceived in the form of materials, construction and exterior treatment. The material used is either brick or stone. Arches, vaults and domes are used in construction. The mass of the building, in simple geometric forms with distinctive axes, gives the impression of stability, solemnity and monumentality.

The mausoleum of Tuhuluk Timur, a descendant of Genghis Khan, in Xinjiang has a rectangular floor plan with a large dome entirely of brick. The main part of the facade is nearly square, with a deeply-recessed pointed arch enclosing the entrance. The facade is covered with white, blue and purple glazed tiles in geometric patterns, which produce a glittering effect in sunlight.

Qing Jing Si mosque source:http://archnet.org/system

The Qing Jing Si mosque is one of the earliest examples of Islamic Architecture in China. The gate of the mosque, 20 meters high and 4.5 meters wide, is bluish granite. The architectural treatment, such as the ogee arches, vaulted ceilings, blank windows, inscriptions, etc., bears close stylistic resemblance to the Central Asian buildings.

Transitional type The Phoenix mosque, on Zhongshan Road in Hangzhou, is an example of the transitional type. It was built during the Tang Dynasty, then destroyed Song and rebuilt during the Yuan dynasty. The prayer hall of brick is the oldest building extant. The plan is a rectangle composed of three bays across, each bay being nearly square. In each bay, brick corbels are used to support dome above, upon which is set a Chinese-style roof that crowns the whole structure. The central bay has an octagonal roof, pyramidal in shape with two sets of eaves, while each of the side bays has an hexagonal roof, also pyramidal in shape. The roofs are covered with convex and concave tiles.

Certain features in this example, such as a large wall space on the entrance facade, wide use of arches and domes, lantern-like structures over domes, all 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.

Qing Jing Si mosque source:http://archnet.org/system

Phoenix mosque https://c2.staticflickr.com/

National Minority type The integration of requirements of Islamic religious practices with traditional Chinese architectural planning, construction and formal details was accomplished in the mosques and mausoleums of the Hui people.

Mosques of the Ox street in Beijing is the oldest and largest among scores of mosques in the city. It was first built during the Song Dynasty (960-1127) and extended and reconstructed during that of the Mings and Qings. The mosques occupies a site which is entered from the West.

The screen wall, the archway and the observation tower and architectural group at the entrance. Further to the East of this group stand the prayer hall, which has its entrance at the rear so that the worshippers can face Mecca.

Multi-foiled ogee arches of Central Asian origin are used between wooden columns of Chinese character. Decorative designs of Arabic inspirations are used on beams, columns and ceilings, but treated in relief with paintings and gold accents, a Chinese tradition. In the next courtyard, there are lecture halls, stele pavilions and the minaret from which the muezzin calls the fruitful prayer. The last courtyard has classrooms and attached baths.

The mosque in Hua Jue Xiang, Xian, was built in 1392.

Occupying a narrow east-west lot, the general play layout follows that of a typical Chinese temple, I.e, buildings symmetrically arranged along the longitudinal axis and grouped around a succession of courtyards. The main prayer hall with M-roof has a front porch and a projecting rear hall, a plan based on the Central Asian tradition.

The minaret is typical, multi-storied Chinese pavilion.

The outstanding feature of 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 the dim light. However, the paneled ceiling and brackets with polychrome painting in the front hall are traditional Chinese architectural style.

Ox street mosque https://www.travelchinaguide.com

Hua Jue xiang mosque https://upload.wikimedia.org

Xinjiang Regional type A local style of architecture had been developed prior to the introduction of Islam in Xinjiang in the 10th and 11th centuries. The distinctive features are wooden columns supporting closely-spaced beams and flat roofs, adobe vaults and domes with rich surface decorations and open plan. The mosque in Xinjiang are based on the local architectural system, with Central Asian elements, as well as elements from Han, Hui Tibetan and other traditions. As a result, Islamic architecture in that region has developed a peculiar style of its own.

The Aba Khoja mausoleum in Kashgar, Xinjiang, is a large architectural ensemble consisting of the mausoleum, four prayer halls and one lecture hall. The construction began in the early 18th century and extensions and renovations were made later; hence the buildings are in groups. The entrance gate, the high and low prayer halls and the lecture hall form the first group in which the high prayer hall dominates. The mausoleum is the main building of the whole ensemble. It has a large dome supported on four sides by pointed arches which are, in turn, supported by thick walls. There are minarets at the four corners. The walls are covered with white and green glazed tiles. The interior is entirely white-washed, giving a solen atmosphere. The large prayer with enclosing walls forms a unit by itself. Between the large prayer halls and the mausoleum there is a green roofed prayer hall.

The Aitika mosque in Kashgar 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.

The interior has flat roof with joists formed into patterns and partly decorated with polychrome paintings. Along the transversal axis of the main hall, there is a projection composed of four bays by three bays, at the front, and an inner hall of eight bays with brick walls at the back. The latter is for use in winter.

The Amin mosque in Turfan, Xinjiang, was built in 1778 in memory of Amin Khoja, of Uighar descent. The mosque, which is about 44 meters high, is of adobe, whitewashed throughout. The minaret is in grey bricks with delicate patterns. Spiral steps of bricks are provided on the interior of the minaret.

ISLAMIC ARCHITECTURE CONCEPTUAL FRAMEWORK IN RELATION TO TAWHID DANIEL ZAIN BIN MAZALAN

Islamic Architecture Conceptual Framework AND ITS RELATION TO TAWHID (DANIEL ZAIN BIN MAZALAN)

In every building, it is always important to establish the intent and objective when developing a space. A mosque has always been a sacred place for Muslims since the early days of its beginnings. Since then, mosques have evolved in design to capture the essence of Islam as well as capturing the importance of Islamic religious beliefs. A mosque essentially facilitates, fosters and stimulates the Muslims’ ‘ibadah (worship).

At the core of Islam’s beliefs, it is fundamental knowledge to all Muslims to except the concept of Tawhid, the unity or oneness of Allah. Maintaining that there is no God except Allah and that there is nothing comparable to Him constitutes the essence of tawhid and the essence of Islam. Tawhid is divided into three main aspects: Oneness of the Lordship of God (Tawhid al-Rububiyyah), Oneness of the Worship of God (Tawhid al-Uluhiyyah or Tawhid al-‘Ibadah) and the Oneness of the Names and Qualities of God (Tawhid al-Asma’ wa al-Sifat). As stated in the Holy Qur’an, “Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.” (Al-Baqarah, 255). With the implications clearly stated in the surah, Tawhid is admiring the greatness of Allah. As one of the main pillars of Islam, it is carefully adapted into mosques over the course of centuries to remind the followers of Allah.

The National Mosque of Malaysia is one of the most iconic buildings in Malaysia, it is meant to reflect the Nation’s approach to modern society along as the symbol of Malaysia’s Independence.

Figure 1 – The National Mosque of Malaysia (Masjid Negara)

Figure 2 - The picture above shows the ‘Mihrab’ of the inner main hall

The most important aspect of a Mosque is fulfil its obvious function (praying). The National mosque (like most mosques) has a main prayer hall in which the Imam (Lead Prayer) would lead the prayer from a niche in the wall of a mosque, facing the point of Qib’lah, toward which the congregation faces to pray, commonly known as Mihrab. The Mihrab contains ingravings from various surahs in the Qur’an to reinforce the Tawhid in one’s self. The large vast inner hall creates a sense of elevation which portrays complete submission to Allah. In a way, it captures that possession is one must avoid and instead surrender everything to Allah and the hereafter. This sticks true to what Allah swt explicitly said in which he is the Creator and thus the Owner of everything including people and whatever they are able to make. People’s creations and possessions are in fact Allah’s: “And Allah has created you and what you make.” (Al-Saffat, 96) The Prophet (pbuh) also said in a tradition: “Indeed, it is Allah Who creates every other creator and his creation.” (Ibn Kathir, 1981).

Figure 3 - The picture above shows the view upon entering the main hall from the middle entrance, Photo Taken by Daniel

Tawhid, as mentioned before, refers to the complete submission to Allah. When designing, The Muslim architect, is intended to humbly demonstrate that he harbors no might, or defiance, or self-assertion when it comes to assuming and acting in space that does not belong to him; it belongs to Allah the Almighty, the rightful Owner of all creation (Omer S, 2012). The decoration of the National mosque was intended to create a sense of Remembrance (Dikr). The architect does this well by creating a myriad of patterns mirrored against each other and creates a sense of memorability with space.

Figure 4 - The picture above shows the exterior façade of the mosque, Photo Taken by Daniel

Figure 5 - The picture above shows the repetition of ceiling, column placement and floor tile, Photo Taken

by Daniel

Muslims see figurative art as an error or illusion in projecting the nature of Islam in which humans/mankind may perceive them as idols which derails them from the true purpose of Tawhid and that is The Oneness of Allah (Al Rifai S, 2015). Rather than covering buildings with figures, repetitive geometric decorative was used to represent the unchanging laws Allah swt placed in nature. However interestingly, the National Mosque took a different approach in where in addition to repetitive decoration, fountains are used as an innocent substitute as subtle harmony in which to represent Allah glorious wonders.

Figure 6 - The Picture above shows multiple pillars in a hall on the upper floor, Photo Taken by Daniel

Figure 7 - The picture above shows one of the exits and entrances to the main hall on the upper floor, Photo Taken by Daniel

In conclusion, Islamic architecture ultimately strives to show the many ways of the Oneness of Allah, Tawhid. However, Tawhid can be viewed from different ways such as Dikr, etc, which can be taken into consideration when gracing Allah. Islamic Architecture requires the architects to act humbly to design a mosque or building with the intention of Allah’s greatness rather than pleasing one’s self.

ISLAMIC BUUILDINGS IN MALAYSIA-TYPOLOGY OF MOSQUE AND ITS RELATION TO TAWHID SARAVANAN VYTELINGUM

ISLAMIC BUILDINGS IN MALAYSIA TYPOLOGY OF MOSQUE AND ITS RELATION TO TAWHID (AFIQAH ZAHRA BT ZAINOL RASHID)

From the results of reading and understanding of Islamic architecture in more depth. Research topic has been conducted to study the mosque in its typology with the apply knowledge of what we learnt to generate personal perspective towards the architecture and the concept of the mosque.

The mosque that we have chosen as a group is the national mosque Kuala Lumpur, Malaysia. . It has a unique design into it. The idea to build a mosque to commemorate Malaysia’s independence was brought Up by the federal executive council a month before Malaysia’s Independence Day. From my research I realize that Malays have built mosque with a distinctive pattern to describe the concept of divinity and naturalism. Hence also ensemble with the tropical climate. Other than that in an effort of creating a Malaysian ornament identity. By looking at the development of mosque in Malaysia, we can see the development of the Islamic culture itself, especially the background history and different timeline.

Take a look of the functionality of the interior space.

The orientation is taken to a serious consideration where prostration activity for the Muslim is to perform while facing the “quibble’ towards the Ka’ba in Mecca, although there are different unique styles of building and planning the space, looking back to the very early mosque built by prophet Muhammad p.b.u.h mentioned that the function elements of mosque have to do with the prayer ritual. A mosque components should be maintained as they were applied in the prophet’s mosque. as there should not be any changes made to the well-defined ritual in prayer as Mentioned in the Qur’an and the hadiths.

Praying hall is the most important space in the mosque also known as sacred space. Despite the decorations, on a mosque being disputed by some Islamic scholars, especially to those highly decorated Mosque. Decoration of a mosque is to highlight and enhanced the special attributed of any architectural composition. The decoration is mainly concentrated in the main prayer space, especially on the kiblah wall.

Since the praying hall is a sacred space for the Muslim, the space should be a space that can create the feeling of remembering the creator, on the other hand having ornamentation, especially in mosque is to feel the existence of the Allah the almighty References Bibliography: Sojak, M. S. (2016). Typological study of traditional mosque ornamentation in Malaysia-Comparison between traditional and modern mosque. . Retrieved from https://www.academia.edu/4632605/Typological_ Study_of_Traditional_Mosque_Ornamentation_in_Malaysia-Comparison_between_Traditional_and_Modern_ Mosque In-line Citation: (Sojak, 2016) Retrieved July 15, 2016, from http://umijms.um.edu.my/ filebank/published_article/3235/Vol%204-4.pdf Kassim, N., Abdullah, N., & Taib, Z. M. B. (2014). Decoration in praying hall of mosque: A review of current literature ☆. Procedia - Social and Behavioral Sciences, 153, 55–60. doi:10.1016/j.sbspro.2014.10.04`0

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