Islamic Architecture

Credit Copyright @ 2015 This publication is a product of Islamic Architecture (ARC 2342) module for two projects, which are Project 1, entitled Research Time-line Analysis and Project 2, entitled Case Study: Islamic Architecture Buildings.

Team line-up: Chief Editor KENNETH CHANG WEI JIAN Managing Editor LING SIAW ZU Editors HOOI WEI XING TANG KAR JUN LAI SZE CHUN Journalists and Photographers KENNETH CHANG WEI JIAN LING SIAW ZU HOOI WEI XING TANG KAR JUN LAI SZE CHUN

Acknowledgement To be given the opportunity to better understand the philosophy and phenomenology behind Islamic Architecture of mosque in Malaysia is an honour indeed. To understand the architecture behind Islam is almost akin to learning the driving force behind our nations and to understand and identify the values that shape it is really a huge opportunity for me and the team.

Through the gradual accumulation of data and information that were collected by our team, we are now able to produce a book with the knowledge in our hands to share with the public our findings and conclusions on the singularity quality of each mosque that is indeed unique to each other.The 5 mosque that were selected to have studies conducted upon by our team were Khalid Al-Walid Mosque, Al-Khairiyah Mosque, Usamah bin Zaid Mosque, Al-Najihin Mosque, and Al-Mukhlisin Mosque all located on the East of Selangor.

As head of the editing team, I give my utmost gratitude to the team for their dedication and effort to complete this project.

With the completion of this project, the team and I would like to extend our gratitude towards our lecturer, Puan Norhayati binti Ramli for providing her guidance and supervision to assist us in order to complete this project without a hitch.

To end it off, a huge thanks to everyone who contributed to the final product of this project.

Table of Content Introduction

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Timeline of Mosque in East of Malaysia

i - vii

Eight Principles of Islamic Architecture Khalid Al-Walid Mosque Al-Khairiyah Mosque Usamah bin Zaid Mosque Al-Najihin Mosque Al-Mukhlisin Mosque Principle of Tawhid in Masjid al-Mukhlisin Architectural Spiritual Theories Spiritual & Sense of Place Mosque as Spiritual Community Centre Mosque & Sacred Architecture Hadith & Architecture Reference

7 8 16 24 30

38 40 42 45 47 49

Introduction

Sacred architecture or religious architecture has always been notable with their considerably devoted resources since their existence.

Design and construction of places of worship and/or sacred or intentional space all falls under the umbrella of sacred architecture and they include churches, mosques, stupas, synagogues and temples. The fact that numerous ancient religious architecture that outlived the other buildings of that era shows how much dedication and are amongst the most impressive and permanent monolithic buildings created by humanity.

In Islam, the Ka’aba also referred as the Grand Kaaba, is a building at the center of Islam’s most sacred mosque, Al-Masjid al-Haram, in Mecca, Saudi Arabia. It is the most sacred site in the world in Islam as it is considered the “House of God” and has a similar role as the Tabernacle and Holy of Holies in Judaism. Wherever they are in the world, Muslims are expected to face the Kaaba when performing prayer, the direction facing the Kaaba is called the qibla. This is how all mosque in the world is connected and related to one another tied by this fundamental characteristic.

The heart of Islamic unity and continuous awareness of the omnipresent of Allah as a way of life is through the expression of obedience to the five pillars of Islam. All these dogmas are the fundamental principles of Islamic civilization as well as the fundamental of Islamic architecture, which can further be interpreted as the principles of Islamic architecture, namely: a. The Seven Unifying principles of Islamic architecture: i. Architecture as Tawhid: Unity & Uniquity of Allah ii. Architecture of Ihtiram: Respect iii. Architecture with Ikhlas: Sincerity iv. Architecture as Pursuit of ‘Ilm: Knowledge v. Architecture for Iqtisad: Balance vi. Architecture of Haya’: Modesty vii. Architecture as Dikr: Remembrance b. The Diversifying principle of Islamic Architecture: Architectural principle of ‘Urf

This the given scope of site for this collection of case studies is at the East side of Selangor. After generating a timeline study of the mosques in the given area, a more indepth analysis is carried out on chosen mosque based on the seven unifying and diversifying principles of Islamic architecture.

Kenneth Chang Khalid Al-Walid Mosque Ling Siaw Zu Al-Khairiyah Mosque Hooi Wei Xing Usamah bin Zaid Mosque Tang Kar Jun Al-Najihin Mosque Lai Sze Chun Al-Mukhlisin Mosque

Readers are expecting thorough Analysis and discussion regarding the relationship of the principles of Islamic architecture and the Islamic religious dogmas of faith with social, cultural, environmental and intellectual context of Islamic architecture throughout prominent Islamic periods. A critical chronology analysis interpretation of Islamic architecture and urbanism in relation to the fundamental of Islamic principles within the historical discourse of Islamic architecture can be refered and understood in the following pages.

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Majid Khalid Ibnu Al - Walid

by Kenneth Chang Wei Jian

Figure 1: Front image of Masjid Khalid Ibnu al-Walid

Masjid Khalid Ibnu Al-Walid or what it’s previously popularly known as Masjid Kementah. This mosque has been officially inaugurated by the Prime Minister himself, Dato’ Seri Dr Mahathir bin Muhamad during 1985. The mosque was originally intended to be a fully occupied by the army and public service workers station at Kementah. The mosque is placed strategically at the intersection of the street so as to attract the attention of the public especially the residents of Kementah. It is frequented by our country’s head especially during officials events regarding our Angkatan Tentera Malaysia (Malaysian Armed Forces). During later times, it has been decided to have a change of name in order to be more commercial to the public and hence the name Masjid Khalid Ibnu al-Walid was given to act as the mosque for the Malaysian Armed Forces. The name was chosen in honour of a renowned Islam general who led a Muslim conquest of Syria in the 7th century. Renovation was done during 2007 and was completed at 2011..

Figure 2: Location of Masjid Khalid Ibnu al-walid

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Architecture as Tavhid: Unity and Uniquity

Following the principles of Architecture as Tawhid. The mosque must always be orientated to face the qibla at NorthWest of Malaysia.

Every muslim in the world will pray facing towards the Ka’aba as the qibla. This equates to the unity and uniquity of Allah which is known for its words “there is no god but Allah, the one and only.

The mosque serves as a public service building for the community of Kementah. After renovations, the building is now able to hold up to 10,000 people. The building was built primarily for the Malaysian Armed Forces stationed nearby but maybe used by the public as well. Events and programmes are held in order to unite and strengthen the unity within a community.

Figure 3 : Orientation of countries towards the Ka’bah Source : Google Image

As per the principles, the Masjid Khalid ibnu al-Walid is facing the Ka’abah. Notice that the main entrance is place behind the qibla direction. This is done so that the recently entered will not block nor hinder people performing their prayers and can easily fill up the back rows without causing much disturbance.

Figure 5 : Malaysian Armed Forces having their prayer in the mosque Source : http://foursquare.com

Figure 4 : The qibla wall faces the Ka’bah at Mecca Source : Google Maps

Figure 6: Muslims having Friday prayer also known as Jumaah Source : http://foursquare.com

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Architecture of Ihtiram: Respect Following the teachings of Islam, Ihtiram is self-conscious acts in all actions. Ilhitiram means respect through demonstrating good manners to God, man and oneself. In architecture, buildings are built to follow the pillar of religion - the heart and unifier within the Muslim community.

Islamic Architecture Symbolism Within the forms of architecture, Ihtiram is representred through the usage of Khat (Arabic calligraphy) and geometric shapes which expresses harmony and purity of the divine.

Figure 8 : Geometrical patterns found on the exterior of the mosque Source http://foursquare.com Figure 7 : Patterns and incripstion which can be found on the walls of the prayer hall Source : http://foursquare.com

Architecture with Ikhlas: Sincerity Architecture with Ikhlas is translated through the design motivation of the union of sincerity and purity in order to build within God’s Will.

Sincerity is represented by the absence of figures or human faces to prevent idolastrous worship but utilizes geometrical shapes instead.

Ornaments seen within the mosque are patterns intergrated from math which is a sacred nature of Islamic arch.

Figure 10: Diagramattic studies of geometries Source : http://catnaps.org/islamic/islamgraphics/pattern04.jpg

Figure 9: The water feature found in the mosque Source : Google Image

Masjid Khalifa ibnu al-Walid has a beatiful water feature built in its courtyard as seen on the left. Not only that there is a water fountain right at the entrance to the mosque. All this features are able to evoke an expression of heaven through the use of water features. The goal here is to simulate a paradise in the mosque where people can feel the goodness to be able to worship the almighty. Not only that, a serene and tranquil ambience is created within the mosque.

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Figure 11: The absence of figures are clearly seen as only gemotrical patterns and incrisptions can be seen wihtin the walls.

Source : http://foursquare.com

Architecture as Pursuit of Ilm: Knowledge Architecture of Inscription Islamic buildings rejoices in knowledge through calligraphy religious inscriptions and makes use of light as a symbol of knwledge. The calligraphy seen within the mosque are in Arabic calligraphy engraved into the walls with verses taken from the Quran to rejoice in the aesthetic of islamic scripts and hence revealing ilm and the wisdom words of Quran.

Figure 13: Inscriptions of islamic holy scrupts are seen engraved into the walls of the dome.

Source : Google Image

Light penetrates through the upper windows to express wisdom and knowledge by literally enlightening the occupants.v Mosque are able to gather people in order to strengthen the bonds among the muslims, so it is suitable to hold intellectual and religious activty for the community so that knowledge can be shared with each other. Talks are held to spread wisdom.

Figure 12: A talk is held to provide awareness to other muslims Source : http://foursquare.com

Architecture of Iqtisad: Balance It is an essence of islamic architecture to acheive the perfect balance betweeen the functional and spiritual elements. Harmony is ahcieved through the intersection, where the stability of the soul is acccomplished.

Basic components that relates to the architecture of balance are the domes, arches, and the muqarnas vaults which all of them could be found within the mosque.

Figure 14: Symmetrical shapes at the exterior of the mosque Source : http://foursquare.com

Harmonious and symmetrical shapes and patterns can be seen repeatedly on the arches and murqanas vaults which are in the exterior and the interior of the mosque. All of this are in accordance witht he architecture of balance. The interior of the mosque also mirrors each other at the middle which shows symmetry in space.

Figure 15: Symmetrical design can be seen within the interior of the mosque Source : http://foursquare.com

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Architecture of Haya: Modesty Architecture in islam has an element of modesty which is the preservation of dignity such as tawadhu’ (humility), ih’tesham (decency) and iteshyah (awareness). So in order to follow the elements, space for men and women are separated. The men will pray at their allocated spot in the main hall while the women will pray at a separate area away from the men. This is done in order to isolate and guard the intercommunications of both genders inside the mosque which parallels the elements of modesty itself.

Figure 17: Screening are done to separate the females and males.

Source : http://foursquare.com

Mashrabiyya seen from the outside functions as to screen the interior occupants from the prying eyes of outsiders and also to acts as a form of privacy for women. Veils are also used to separate the women from the men.

Figure 16: The screening on the female side’s windows.

Source: Google Image

Architecture as Dikr Remembrance Remembrance is shown in the architecture of monotony, which is the repetition in the building and its rhythmic preciosion mirrored in the contemplative chanting of God’s innumerable attributes.

Figure 19: Repetition in the arches on the exterior Source : Google Image

Figure 18: Repetition in the patterns of the railing in the interior Source : Google Image

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Repetition can be seen throughout the mosque either in the form of ornaments and arches.

Architecture of Urf: Custom Urf is an Arabic term that describes the custom, or “knowledge of a given society.” Urf is said as “what is commonly liked by people” and in terms of architecture, it is buildings which are suitable to be built in regards to the surrounding environment, the culture, the climate and so on.

The term urf means “to know”, refers to the custom and practices of a given society and values the idea of difference and preservation of customm in order to create a unique identity all within the boundaries of the shariah as long no contradiction occurs

Figure 20: Turkish and Ottomans influences can be seen here which represents its heritage in islamic history Source: Google Image

Figure 21: Tropical plants are planted here to provide a sense of greenery and make the surrounding air less polluted as they are located in the city Source : http://foursquare.com

Figure 22: Water features cools the area due to evaporation due to it being in a warm climate so hence its very suitable and also serves as an aesthetic design Source: Google Image

Figure 23: Parking Lots are provided in order to accomodate the city dwellers who come here to make their prayers Source : http://foursquare.com

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Majid Al - Khairiyah

by Ling Siaw Zu

Figure 24: Front image if Majid al-khariyah Source: http://inaachik.blogspot.my/2011/11/kuliah-perdana-ustaz-azhar-idrus-di.html

The mosque was built effective on 11th December 2001 and was inaugurated on 9th July 2004 by DYYM Sultan Sharafuddin Idris Shah. It has the capacity to accommodate up to 4,000 worshipers with an area span of 1.4 acres. The design and implementation of Malay architecture features the Islamic heritage in its built. This mosque also has its personal vision, mission and motto. Masjid Al-Khairiyah’s vision is to make the mosque a one-stop centre for community activities by 2015. This is to develop faith, devotion and works based on AlQuran and As-Sunnah. Their mission is as follows; to manage and administer trust and capable of showing qudwah hasanah (a role model). It also builds character and faith-based community identity, Syariah and Islamic morals through various activities. The mosque must be a centre of worship, the development of science and solidarity and lastly the willingness to help solve the problem in the community. Their motto is as translated “Al-Khairiyah in Our Hearts”.The mosque was built effective on 11th December 2001 and was inaugurated on 9th July 2004 by DYYM Sultan Sharafuddin Idris Shah. It has the capacity to accommodate up to 4,000 worshipers with an area span of 1.4 acres. The design and implementation of Malay architecture features the Islamic heritage in its built. This mosque also has its personal vision, mission and motto. Masjid Al-Khairiyah’s vision is to make the mosque a one-stop centre for community activities by 2015. This is to develop faith, devotion and works based on Al-Quran and As-Sunnah. Their mission is as follows; to manage and administer trust and capable of showing qudwah hasanah (a role model). It also builds character and faith-based community identity, Syariah and Islamic morals through various activities. The mosque must be a centre of worship, the development of science and solidarity and lastly the willingness to help solve the problem in the community. Their motto is as translated “AlKhairiyah in Our Hearts”.

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Figuew 25: Location of Masjid al-Khairiyah

Architecture as Tavhid: 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 Allah and Mohammad is his Prophet”.

The main architecture of Allah, is the Ka’aba, found in Makkah and said to be the point where all muslims face for the prayers.

Architecture as Tawhid signifies the essence of humanity, unified, border less community, transcend race, rank, 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 Ka’aba.

Architecture as Tawhid can be subdivided: Shahada

A person must be a Muslim and to perform faithful prayers in the Ka’bah, Mecca. This is to unify and create a borderless community which transcends race, rank and wealth. Hajj is an Islamic pilgrimage to Mecca and a religious duty for the Muslim, a demonstration of the solidarity and their submission to Allah.

Figure 26: Muslim praying infront of Qibla wall Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=508a16bd498e1181f0ad1cfa

Catalyst

Figuew 28: Image of Quba

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

Figure 27: Ustaz giving a talk Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=560f64da498e4bc6711d5841

Figure 29: Muslim listening to talk from the Imam Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=5493b260498e053cde853fd8

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Urban Planing and Context

Sunnah (Fiqh Law) is implemented in unifying the city based on the urban planning through a few aspects. Firstly, it is through guidance of everyday action and behaviour, then to maintain practical and spiritual character by fulfilling requirements with a close-knit with Allah.

Figure 30: Outdoor view of the masjid with the Gombak Lake Garden Source: http://avatarrhotel.com/yahoo_site_admin/assets/images/122521901.22581200_std. jpg

Figure 31: Map of Masjid al-Khairiyah to show the context Source: Google Earth

Architecture of Ihtiram: Respect

Architecture of Ithiram translates into the presence of showing respect, propriety and good manners to Allah, 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. Islamic Architecture greatly shows symbolism, harmony and the purity of geometric shapes of the Ka’Bah. These are found in all sacred Islamic architecture throughout the Islamic world. The Ka’Bah represents the traditional, fundamental mixture of space which is greatly lined to the idea of “center”

Figure 33: Khat calligraphy on base of the dome Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=51f38801498ebe385a09ea11

Islamic Architecture Symbolism

Islamic artwork can recreate natural patterns but also in the form of a religious message. The idea of these patterns is one of creating unity within art. By creating a unity across artworks it shows a connection to a divine design as well as a unity amongst people.

Although patterns may interweave in and out of each other, and may change throughout an artwork, in the end they work together to form a unified piece of art, part of a grand design. The design of the artwork is to allow people to remember that we are all connected and that the universe was designed with geometry in mind.

Figure 32: Khat calligraphy on Qibla Wall Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=515164ebe4b022391a451ade

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Figure 34: Geometry used on Ka’bah Source: http://2.bp.blogspot.com/-YlFPtw-8_Ek/UeaVvPE1yAI/AAAAAAAAABQ/MjmAGlYzjt8/ s1600/Untitled-1.jpg

Architecture with Ikhlas: Sincerity

Architecture as ikhlas. Expression of submissions, in the way of Allah with outward physical actions of the body from prayer inward action of the heart. A sign of honesty and sincerity is also demonstrated through the art of architecture within the conformity to God’s will by removing/covering an existing figure (human, animals, angles etc) in ornamentation. The effort of ornamentation is introduced by integrating the science of mathematics to come out with and apply the geometrical ornamentation..

Figure 36: Absent of human figure in part of the mosque Source: http://rakanmasjid.com/wp-content/uploads/2014/11/ruang-solat-wanita.jpg

Art of Geometrical & Nature

Islamic artists developed geometric patterns to a degree of complexity and sophistication previously unknown. These patterns exemplify the Islamic interest in repetition, symmetry and continuous generation of pattern. “The superb assurance of the Islamic designers is demonstrated by their masterful integration of geometry with such optical effects as the balancing of positive and negative areas, interlacing with fluid overlapping and underpassing strapwork, and a skillful use of color and tone values.

Figure 37: Pattern used on the carpet in the mosque Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=500d422be4b03215e72d5905

Figure 35: Minerets around the buildings imparts a majestic appearance to the structure standing in the midst Source: http://2.bp.blogspot.com/-YlFPtw-8_Ek/UeaVvPE1yAI/AAAAAAAAABQ/MjmAGlYzjt8/ s1600/Untitled-1.jpg

Absence of Human imaginary & idols

Because the creation of living things that move, that is, humans and animals, is considered to be in the realm of God, Islam discourages artists from producing such figures through art. Nevertheless, a certain amount of figural art can be found in the Islamic world, although it is mainly confined to the decoration of objects and secular buildings and to miniature paintings. Figural sculpture is quite rare in Islam.

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Architecture as Pursuit of Ilm: Knowledge

Figure 38: Arabic writing as a form of knowledge and remembrance Source: http://woransa.files.wordpress.com/2010/06/aya.png

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. 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. The knowledge of geometrical system, architectural technology and the Islamic calligraphy has been improved and still being widely used in the modern age. Knowledge is also illustrated and expressed through Islamic architecture. This can usually be seen in the architecture of inscriptions where calligraphy is written or carved in a sacred language in Arabic. The Arabic callagraphy is to celebrate the aesthetic of islamic scripts across the Islamic world through a visible form by revealing ilm’ and wisdom words of Quran.

Figure 40: Khat inscribtion on Qibla Wall Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=506fc90ee4b0eb64050cc4db

Architecture of Inscriptions

Because of its role in recording the word of God, calligraphy is considered one of the most important of the Islamic arts. Nearly all Islamic buildings have some type of surface inscription in the stone, stucco, marble, mosaic and/or painting. The inscription might be a verse from the Qur’an, lines of poetry, or names and dates.

Like other Islamic decoration, calligraphy is closely linked to geometry. The proportions of the letters are all governed by mathematics. Inscriptions are most often used as a frame along and around main elements of a building like portals and cornices.

Figure 39: Light symbolize knowledge Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=51f38801498ebe385a09ea11

An inscription also might be contained in a single panel.

Sometimes single words such as Allah or Mohammed are repeated and arranged into patterns over the entire surface of the walls. Calligraphic texts might appear in pierced cartouches, providing a pattern for light filtering through windows

Architecture of light as expression

For many Muslims there is no more perfect a symbol of the Divine Unity than light. Just as shadow adds nothing to light, things are real only to the extent that they share in the light of Being. Light viewed directly is blinding; it is through the harmony of colours that we divine nature, which bears every visual phenomenon within itself.

For this reason, the Muslim artist seeks to transform the very stuff he is fashioning into a vibration of light.

In Islamic architecture, light functions decoratively by modifying other elements or by originating patterns. Thus in covering the interior surface of a mosque with mosaics in ceramic tiles, for example, the lining is often confined to the lower part of the walls, as if to dispel their heaviness. It is for the same purpose that the artists transforms other surfaces into perforated reliefs to filter the light. “Stalactites” also serve to trap light and diffuse it with the most subtle gradations, and with the proper light, pierced facades can look like lacy, disembodied screens.

Light can add a dynamic quality to architecture, extending patterns, forms and designs into the dimensions of time. And the combination of light and shade creates strong contrasts of planes and gives texture to sculpted stone, as well as stocked or brick surfaces.

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Architecture as pursuit of knowledge

There are various resources for gaining knowledge.

Some new Muslims get their knowledge from reading books, listening to religious tapes, or reading online articles. There is nothing wrong with all these resources. The problem lies on the content offered in these resources. Some sources focus on the detailed issues related to Islam.

Figure 41: Imam giving a talk Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=501224a6e4b035d9f3aafd3d

Architecture for Iqtisad: Balance

The act of achieving balance within spaces - functional and spiritual balance. In terms of using factors such as spatial proportions (scale) , textures, materials and lighting. it is also an understanding of nature and its portrayal within spaces and so forth - floral motifs.

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. The golden ratio, when used in design, creates a perfect balance which is naturally pleasing to one’s eye. As such, the key of the integration of the architecture of ‘Iqtisad’ is to implement the golden ratio when designing a building

Figure 44: Geometrical diagram to show balance Source: http://1.bp.blogspot.com/-OoROIrNEbg0/U3YyM1t5wsI/AAAAAAAAJCo/ lH1wOazTVdI/s1600/dectris03.png Figure 42: Symmetrical balance of Qibla Wall Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=52ad54c7498e621ea2c69318

Balance achieved through shapes, geometry and ornamentation in Islamic Architecture

At the aesthetics point of view, balance is achieved through ornamentation. Shapes and geometry in Islamic architecture is proportionate, order, and always harmony. Proportions are clearly observed through the various Islamic motifs in building.

Balance is defined as a condition where different elements are equal or in the right proportions. In architecture, balance can be achieved by moderating balance between built and nature.

The considerations of these two elements have a profound impact on architecture. Courtyards manage to accomplish balance to the building. At the aesthetics point of view, balance is achieved through ornamentations. Shapes and geometry in Islamic architecture is proportionate, order, and always harmony.

Figure 43: Symmetrical balance of column Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=52ad54c7498e621ea2c69318

Balance achieved through shapes, geometry and ornamentation in Islamic Architecture

At the aesthetics point of view, balance is achieved through ornamentation. Shapes and geometry in Islamic architecture is proportionate, order, and always harmony.

Proportions are clearly observed through the various Islamic motifs in building.

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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.

Figure 45: Muslimat area surrounded by mashrabiya Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=501224a6e4b035d9f3aafd3d

Preservation of dignity: screen, sanctuary, privacy Veil/Hijab of Muslim women-articulation of Islamic life and space Adoption of veil to as acceptance of Muslim woman of what she can control in front of strangers;humbling herself & God Manifestation her belief to Allah Veil as sanctuary/sacred space freely express herself eg.Wall of Mosque Salamlek & Haramlek woman quarters at home. Veil as guard, covering, screen to gain respect, privacy & identity

Figure 46: Wuduk are for the male Source: http://rakanmasjid.com/wp-content/uploads/2014/11/wuduk-lelaki-1.jpg

Figure 47: Wuduk area for female Source: http://rakanmasjid.com/wp-content/uploads/2014/11/wuduk-muslimat.jpg

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Mashrabiya

The screen that is used in architecture allows one to see out , however those that want to look into the structure cant do so.

It allows the right “to see” and not to “be seen”. It is a type of projecting oriel window enclosed with carved wood lattice work located on the second storey of a building or perhaps higher. It is often lined with stained glass. Modern screens are made of interlocking wooden rods and also provide antithetical features. The women inside the building are given the freedom to carry out their activities with a sense of privacy. This screen is mainly used in spaces where privacy is required such as the separation of spaces between male and female and it also provides natural ventilation and protection from the elements.

Architecture as Dikr: Remembrance contemplation maintains a sense of unity through rhythm seen as the eternal and infinite nature of God’s essence.

Repetitive Architectural elements

By repeating column in a row or rhythm, it creates a series of similar sturcture that could invoke the message of remembrance. This is to allow them to feel the presence of God as well as remembering his teaching. This message could be transfered though various means.

Such as column, arches, designs of the golden mean, inscribtions & patterns.

Figure 48: Repetition of arch window Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=52b441b111d2b99b9e7fc90b

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.

Architecture of monotony building pillar upon pillar, arcade upon arcade rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes / zikr

The Rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes and the Manifestation of

Figure 49:Repetition of column Source: http://rakanmasjid.com/wp-content/uploads/2014/11/ruang-solat-tambahan.jpg

Architecture as Urf: Custom

The architecture as Urf refers to ttthe 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.

The typical type of mosque are shape up with large spaces together with dome form that can been seen around the world.

However, by having certain specific architecture language in a country, the mosque could turn up totally different but still remain the function as a mosque with 7 principle of islamic architecture.

Integrating the principle of Urf into the design of the buildings means that the building adopt and utilise the special architectural features derived from the locality to provide comfort for users and slowly encourage the community to readily accept a new function building. However, it is important to note that these features do not conflict with the Sharia law of Islam

Figure 51: Dome design of mosque Source: https://foursquare.com/v/masjid-alkhairiyah/4d931a5d922c6ea806965d79/ photos?openPhotoId=51f38801498ebe385a09ea11

Climate

Figure 50: Dome design of mosque Source: http://inaachik.blogspot.my/2011/11/kuliah-perdana-ustaz-azhar-idrus-di.html

The Masjid al-Khairiyah was design to the climate of hot & humid in Malaysia. Various opening on the base of the dome and windows allow both wind and light to enter the mosque.

Carpet is used to furnished the floor of Masjid al-Khairiyah. It is to allow the user to felt more comfortable due to the hot climate in Malaysia.

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Majid Usamah Bin Zaid

By Hooi Wei Xing

Source: http://www.masjidusamah.com/

Figure 53: Image of the front os Masjid Usamah Bin Zaid

Usamah bin Zaid mosque was built on 12 March 2004 by a contractor who was selected by the DBKL. Many hurdles to be faced during the construction of this mosque but finally on October 16, 2008 mosques was named Usamah Bin Zaid and has commenced full operations with first Maghrib Azan by mosque speaker Mohammad Bin Zainal Raimi and led by Us Murshidi Bin Hj Abd Hamid and Chief Mosque Imam Osama. Besides, reading of Yassin, a religious and verses of Holy Quran Recitation marked the opening of Usamah Bin Zaid Mosque Wangsa Maju as well as to develop and promote missionary institution for the community Wangsa Maju. Construction of the mosque received overwhelming response from all walks of life in the local community. The handing over of mosque from DBKL to the Federal Territory Islamic Affairs Department was held on 12 August 2008 at 11.00 am.

Figure 54: Location of Masjid Usamah Bin Zaid

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Architecture as Tawhid: Unity and Uniquity

Figure 57: Seminar organized for the male and female fellow Muslims.

Source: http://www.masjidusamah.com/

Figure 55: Orientation wheel of the mosque from all over the world facing to the Ka’bah.

Source: Google Image

The primary element of the mosque that shows the unity and uniquity of Allah is that the mosque is positioned towards the qibla. Every muslim in the world will pray in one direction facing towards the Ka’aba as the qibla. This is parallel to the unity and uniquity of Allah concept which is that there is no god but Allah, the one and only.

Masjid is orientated facing towards Ka’bah at the South East of Ka’bah.

Other than that, the mosque is also a community building. The mosque can accommodate up to 5000 people with audio system complete with meeting rooms and lecture rooms. Occasionally, there will be week-end programs held that unite the Muslim community within conformity of God’s will. It is a center of Muslim Social Hub where education, admiration, court, religious events were carried out. There is also Bilik Musafir, Bilik Pengurusan Jenazah and Sudut Nikah for the special occasions.

Figure 56: Masjid Usamah facing to the Kiblat direction.

Source: Google Image

Figure 58: Diagram of how the mosque draws in the Muslim crowd from all area.

The orientation of Masjid Usamah bin Zaid, Wangsa Maju is facing towards North West Direction, thus show where the Ka’bah is situated on earth. Based on the diagram above, it shows all mosque in different countries are facing respective direction but all facing to one focal point which is the Ka’bah. This shows the unity of Muslim people no mattwer which part of the world they are coming from and still believe the same faith. Masjid Usamah bin Zaid also portrays the principle of unity and uniquity of Allah through having Main Prayer Hall in the middle of the mosque as a gathering point for the poeple to pray with the lead of imam.

The diagram above shows that Masjid Usamah bin Zaid, Wangsa Maju is the focal point of Wangsa Maju as the mosque sits on top of a hill at the edge of a greenary area. Masjid Usamah bin Zaid is surrounded by dense residential area with landed and high-rise housing, commercial hub as well as two nearby school which are Sekolah Kebangsaan Wangsa Jaya and Sekolah Kebangsaan Wangsa Maju Syeksyen 1. The mosques is also situated right beside a T-junction with a pedestrian bridge connecting to the adjacent area, which is very convenient for user to access the mosques. All the above principle suggest the mosque achieve the concept of Architecture as Tawhid.

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Architecture of Ihtiram: Respect In Islam, respect is translated in ihtiram in a sense of showing respect or behaving is a good manner towards God, Allah; to fellow mankind and ineself. Respect is usually both given and received as a guideline to Muslims, it is essential to follow the 5 fillars of Islam that consists of shahada, salat, zakat, fasting and hajj that practice of good manners.

Muslim Architect The work os architect of Masjid Usamah bin Zaid embodies the devotion more than the mosque that was built to serve the pillar of the religion - the heart and unifier of the Muslim Community. Masjid Usamah bin Zaid was also finished with intricate carving and caligraphy of Quranic verse as well as islamic motive on the interior and external facade of the dome.

Figure 61: Google image of Masjid Usamah beside a reserved hill without any deforestation.

Source: Google Map

From Google map view, we can see that Masjid Usamah bin Zaid is situated on top of a hill and leaning against a reserved green lung of Wangsa Maju. The architect designed the lanscape and ensure the landscape blends well with the context. This shows that the architect is mindful about portraying the concept of Ihtiram in Islamic Architecture.

Islamic Architecture greatly shows symbolism, harmony and the purity of geometric shapes. These are found in scared Islamic architecture throughtout the Islamic world. The great example that we can refer is Ka’bah. The Ka’bah also represent the traditional, fundamental mixture of space which is greatly lined to the idea of center.

Figure 59: Use of floral motives in the fexterior of the dome Source: http://www.masjidusamah.com/

Islamic artwork can recreate natural patterns but also in the form of a religious message. The idea of these pattern is to create unity within art. Therefore, it shows a connection to devine a design as well as unity among people. Overall, the design of these artwork is much like the universe an these arts allow people to remember that all of us is connected. That universe was designed with geometry in mind. inciples and mosque architecture in the world.

Figure 60: Use of floral motives in the interior for wall deco and wood carving Source: http:http://www.masjidusamahbinzaid.blogspot.my/ Figure 62: Use of floral motives in the Arch under the entrance as a symbol of Respect Source: http:/Google Image

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Architecture with Ikhlas: Sincerity

A Muslim architect should show sincerity and purity in their design motivation, and built within conformity to God’d will.

Figure 63: Use of floral motives ornamentation as a facade to symbolise sincerity.

Source: http:http://www.masjidusamahbinzaid. blogspot.my/

There are two modes of expression of submissions towards Allah, which are outward physical actions of the body through prayers or inward action of the art. Whereas submission of God express through architecture is translated by union of sincerity and purity through design motivation to build within the conformity to God’s

Architecture as Pursuit of Ilm: Knowledge As a Muslim, Islam encourages us to pursuit knowledge wherever we go and whenever they are. The architecture as pursuit of knowdledge “ilm” defined as architecture of inscriptions by having art of Calligraphy Arabic or reveal “ilm” and wisdom words of Quran which can be found on Masjid Usamah bin Zaid. They are also carved the Islamic calligraphy of Quran verse on the wall and front of Main Prayer Hall to encourage people to seek knowledge.

Figure 66: Use of Garden in the exterior to depict the concept of paradise as mentioned in the Quran.

Source: http://www.masjidusamah.com/

Figure 67: Lecture Rooms for Formal Classes.

Source: http:/Google Image Figure 64: Engravement of Quran verse infront og Grand Hall Source: http://www.masjidusamah.com/

Figure 65: During a Weekend Program to bring the community together and closer to Allah.

Source: http://www.masjidusamah.com/

Figure 68: Forum carried out in the Grand Hall Source: http:/Google Image

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Architecture of Haya: Modesty One of the element of modesty in Architecture is the preservation of dignity which is the tawadhu’ (humility), ih’tesham (decency) and istehyah (awareness). To conform to the elements stated, the space for women and men are separaed with different area. Men will pray in the main prayer hall whereas remale will pray in the desinated female prayer room. This is to isolate and guard the intercommunication of woman and man inside the mosque. This is parallel to the elements of medesty itself.

Figure 71: Partition seen outside the Bilik Persalinan Muslimat.

Source: http://www.masjidusamah.com/

Figure 69: Separation of Male and Female Prayer area as well as use of wooden partition and curtain for Muslim women’s privacy.

Source: http://www.malaysianplaces.me/

Figure 72: Ventilation blocks act as vail in the Bilik Persalinan Muslimat.

Source: http://www.masjidusamah.com/

Figure 70: Use of floral motives in the Arch under the entrance as a symbol of Respect Source: http:/Google Image

Overall, the adaptation of veil to as acceptance of Muslim woman of what she needs to cover and control in front of strangers thus showing the hubling attitude towards herself and God Manifestation. In addition it indirectly shows her belief to Allah and the veil as sanctuary and sacred space for her freely to express herself. The veil also act as a guard, covering tight “to see” and “not to be seen”. The purpose is to gain respect, privacy and trueself identity. All these elements show the principle od medesty in its architecture.

Figure 73 Adoptation of modern vail, which is the curtain in the Bilik Musafir.

Source: http://www.masjidusamah.com/

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Architecture for Iqtisad: Balance

Figure 74: Diagramatic Floor Plan of Masjid showing balance.

Source: http://www.masjidusamah.com/

Masjid Usamah bin Zaid is designed symetrically and proportianlly as shown on the floor plan above. In terms of architecture destails, the analysis of balance are usually nanalyzed through proportion and geometric of a building plans. This mosque used the shape of a square as their main prayer hall and the repetition os the square on the floor plan forms other respective rooms for their specific function. Besides, the mosque is designed in i’tidal manner (harmony) where it transforms a space into a quantitative and qualitative.

Figure 76: Balance seen on the ornamentation on the arch at the entrance.

Source: http://www.masjidusamah.com/

Figure 75: Balance of the architectural features infront of the grand prayer hall.

Source: http://www.masjidusamahbinzaid.blogspot.my/

Figure 77: Symmetry on the building as a whole as well as other architectural details on the building.

Source: http://www.masjidusamah.com/

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Architecture as Dikr: Remembrance Remembrance is shown in the architecture of monotomy, which is the repetition in the structure/ building and its rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes (dhikr).

Figure 79: Use of repetition of corbel which is a revival of clasic architecture.

Source: http://www.malaysianplaces.me/

Figure 80: Rememberance in Architecture represented in the facade and internal dome deco.

Source: http:/Google Image

Figure 78: Repetition of ornamentation and skylight under the dome reminds people the rememberance of Allah.

Source: http://www.masjidusamah.com/

Figure 81: Minaret is a symbol of Architecture of Dikr as it has a speaker that reminds muslim regarding prayers.

Source: http://www.masjidusamah.com/

Architecture of Urf : Customs ‘Urf is an Arabic Islamic term refering to the custom, or ‘knowledge’ of a given society.’ Urf is what is like by people or in terms of architecture, it is the architecture that is suitable to be built with the surrounding environment, that is the tropical climate, the cultural and more.

Figure 82: Use of wooden carving as a partition which has local tradisional value and improves cross ventilation.

Figure 83: Adaptation of the dome into Malaysian Mosques is also a evidence of Urf. Source: http://www.malaysianplaces. me/

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Figure 84: Use of marble floor tiles as a passive design to counter the hot tropical weather. Marble tiles have the properties of thermal mass, absorbing heat at night.

Source: http://www.masjidusamah.com/

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Majid al - Najihin

by Tang Kar Jun

Figure 85: Front entrance of Masjid al-Najihin Source: http://static.panoramio.com/photos/large/46167968.jpg

Masjid Al-Najihin is located in Bandar Sri Queen, Cheras numbered Lot 8455 near SMK Seri Lake and Sekolah Kebangsaan Seri Tasik, Bandar Sri Queen. Masjid Al-Najihin occupies an area of 8,042 square meters which was built on 25 October 2007 and was completed on 17 March 2009. The building’s management was transferred over to the Jabatan Agama Islam Wilayah Persekutuan (JAW) for governance on 14th April 2009. The cost of the modern contemporary Malay mosques costs RM14 million which includes expenses on value of land, construction work and recreation. On 17th June 2011 (Friday) His Majesty, Yang Di-Pertuan Agong, Al-Wathiqu Billah Tuanku Mizan Zainal Abidin Ibni Al-Marhum Sultan Mahmud Al-Muktafi Billah Shah has consented to officiate the opening of Al-Najihin, Bandar Sri Permaisuri, Cheras.

The mosque is able to accommodate up to 3,000 Muslims around Bandar Sri Queen, Salak Selatan and the surrounding area. The mosque was built three-storeys to accommodate the number of pilgrims. The ground floor of the mosque consists of the main prayer hall, a priest, a prayer room, guest room, preparation room, a funeral, storerooms, ablution rooms for men, women and for the disabled (OKU). The first floor consists of Muslim prayer rooms which are equipped with ablution. The second floor of the mosque is reserved for children and has a sermon on the right and left of the main prayer space (ground floor) on the first floor.

Figure 86: Location of Masjid al-Najihin

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Architecture of Tawhid: Unity and Uniquity The Mosque as a Building Community

The mosque is also a building made for the community. The mosque is able to accommodate up to 3,000 Muslims around Bandar Sri Queen, Salak Selatan and the surrounding area. There are programs held once in a while for the community to further strengthen their bonds and understanding of the Quran. It is believed that the mosque is the pinnacle of a Muslim’s social life such as education, administration, court and religion.

Figure 89: Program poster for a community event Source: http://rakanmasjid.com/ Figure 87: Countries orientation towards the Ka’bah Source: Google Image

One of the main elements of Tawhid architecture which shows unity and uniquity of Allah is that the must always be positioned facing the direction of the qibla. Every Muslim prays to that single direction towards the Ka’bah. This was to strengthen their belief in the saying “There is no god but Allah and Mohammad is his Messenger”. As stated, the Masjid Al-Najihin is facing towards the Ka’bah from the southeast.

Like all mosques, the Masjid Al-Najihin also has the prayer hall facing the qibla. This eases the Muslims to pray without searching for the direction. Another point is that by facing the qibla, the main door located behind it would not hinder the prayers.

Figure 90: Clinic program for the community Source: http://rakanmasjid.com/

Figure 88: Masjid Al-Najihin facing the qibla wall Source: Google Map

Figure 91: Muslims praying together during the month of Ramadhan.

Source: https://foursquare.com/

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Architecture of Ihtiram: Respect

Architecture of Ihtiram can be defined as respect, propriety or adab (good manners) to God, fellow man and oneself. Respect must be given to people and received equally. This can be further developed into the 5 pillars of Islam which are shahada, solat (prayer), zakat (alms), fasting and hajj.

Respect Essence of Islam & Humanity

Islamic Architecture Symbolism

The mosques’ for of architecture shows symbolism, harmony and purity of geometry of the Ka’bah- are found in sacred architecture throughout the Islamic. These geometric shapes make up a majority of the Masjid Al-Najihin and shows bravely the Islamic roots of the mosque.

The mosque was built on the devotion to Allah and solely to serve the religion. This work of architecture embodies this devotion more than the mosque whereby it was built to serve the pillar of religion, - the heart and unifier of the Muslim community.

The mosque which is the holiest place also serve to be the sanctuary for the Muslims. In that, the mosque must live up to expectation to shelter the community as a means against physical and mentally.

Figure 93: Mimbar at praying hall Source: http://rakanmasjid.com/

Figure 92: Praying hall Source: http://rakanmasjid.com/

Architecture with Ikhlas: Sincerity

Architecture with ikhlas expresses the submission to Allah or in the way of Allah. They come in the form of an outward physical actions of the body such as a prayer and an inward action of the heart which can only be achieved through Akidah. That includes removing any hints of doubt from ones heart.

Architectural expression of submissions

The mosque was built with the absence of human imaginary idols to prevent idolatrous worship. The architecture is projecting the soul through geometric subtraction of nature. This shows a prominent role of maths which ties in heavily with sacred nature of Islamic architecture.

Figure 94: Absense of human figure Source: http://rakanmasjid.com/

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Figure 96: Exterior showing geometry of space Source: https://foursquare.com/ Figure 95: Interior showing geometry of space Source: https://foursquare.com/

Architecture with ikhlas is shown in the above picture whereby the light is shining in from the direction of the Qibla and is enlightening the people. Other than that, the prayer hall embodies geometric proportion of harmony and balance.

Architecture as Pursuit of ‘Ilm: Knowledge Architecture of Inscription Islamic buildings uses knowledge of religious inscriptions and usage of light as a form of expression. This can come in metaphysical strength of Islamic architecture which uses the quality of light and shadow to determine perception of our senses.

Figure 97: Khat calligraphy on top of the arch.

Source: https://foursquare.com/

Architecture as Pursuit of Knowledge The mosque which has the capability of gathering people for the same motive of praying can also be exploited to educational activities. There can be talks by ulamas given to the community.

Figure 98: Light coming in from the dome space.

Source: https://foursquare.com/

The light expression can be seen through the prayer hall and the dome.

The sunlight will shine through and illuminate the building and does not require the need for lights. This poetically shows the pursuit of ilm/ knowledge.

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Architecture for Iqtisad: Balance Essence of Islamic architecture is of delicate balance between functional and spiritual elements. The first would be moderation and balance of nature of aesthetics & have a profound impact on architecture. Next would be the notion of “Heart” that relates architecturally to anonymous external facades of Islamic buildings.

The geometry form of lqtisad has to be proportional and balances the interior and exterior. As a whole, therein must exist symmetry.

Figure 100: The external mosque shows balance in symmetry.

Source: Google Images

Figure 99: Prayer’s hall second floors mirror each other.

Source: https://rakanmasjid.com/

Architecture of Haya: Modesty The architecture of Haya is the preservation of dignity which consists of Tawado (humility), Ih’tesham (decency) and Istehyah (awareness). This however applies to females whereby acts as a form of defense against strangers. The veil acts as a screen of privacy and identity. However, this also serves as an aesthetic and environmental features.

Figure 101: Malay women able to have fun and feel more at ease within mashrabiyya cover.

Source: https://foursquare.com/

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Figure 102: Mashrabiyya wall screening the outside from looking inside as well as ventilation.

Source: https://foursquare.com/

Architecture as Dikr is developed through monotony of rhythmic precision mirrored in the contemplative chanting of God’s innumerable attributes / zikr. This repetition would symbolize God’s unparallelled strengths. This maintains a sense of unity through rhythm seen as the eternal and infinite nature of God’s essence.

Figure 103: Interior mimbar of praying hall shows intricate designs of Dikr.

Source: https://foursquare.com/

Figure 104: Praying hall’s second hall and first floor has repeated use of arches.

Source: https://foursquare.com/

Architecture of Urf: Custom U’rf is a custom whereby it is accepted by people and is compatible to their way of thinking and is normally adopted by those considered to be of good character. In easier terms, U’rf is every individual’s acceptable cup of tea. An example would be architecture which are built in accordance to the climate, culture and more.

Figure 105: Vernacular style mosque

This Masjid Al-Najihin seems to be using our Malaysian Modern Islamic vernacular style as the overall form of the mosque. The traditional features remain apparent on certain parts, but are interpreted in novel ways and now has a new method of representing itself. As time goes on, different materials are also used and makes for an interesting new build. However, U’rf is dependant on the majority and will bend more to the likes of many.

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Majid Al - Mukhlisin

by Lai Sze Chun

Figure 106: Side view of Masjid al - Mukhlisin

Masjid Al-Islam Mukhlisin become a symbol for the people around Alam Damai, Cheras, Kuala Lumpur. The mosque was built on 17 May 2007

by Rhanibaba Sdn Bhd on the site of 5 acres at a cost of RM 13.5 million and was completed on 13 August 2009. The mosques were handed over by the Jabatan Kerja Raya (JKR) to the Jabatan Agama Islam Wilayah Persekutuan (JAWI) on 7 September 2009 in conjunction with the 17th Ramadan 1430H. It was inaugurated by Seri Paduka Baginda Yang DiPertuan Agong Al-Wathiqu Billah Tuanku Mizan Zainal Abidin Ibni AlMarhum Sultan Mahmud Al-Muktafi Billah Shah on Friday, 17 Ramadan 1431H corresponding to 27 August 2010.

The mosque has a wide range of amenities such as prayer hall that can accommodate 3,000 worshippers, Sekolah Rendah Agama which houses 1,000 students, a funeral space,and a parking space for the convenience of the worshippers.

Figure 107: Location of Masjid al-Mukhlisin

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Architecture as Tawhid: Unity and Uniquity Shahada: Ka’bah

Figure 110: Qibla wall in Masjid al-Mukhlisin

Figure 108: Direction of Ka’bah from Source: www.islamiclandmarks.com

The main element of the mosque that shows the unity and uniquity of Allah is that the mosque is positioned towards the Ka’bah.

This is shown throught the Qibla Wall where the prayers will pray towards, which is the direction of Ka’bah. This shows the unity and uniquity of Allah concept where there is no god but Allah, the one and only. Masjid Al-Mukhlisin is orientated where the main entrance and the Qibla Wall is facing south-east so that when prayers pray toward Qibla Wall, they are praying towards north-west, which is the location of Ka’bah.

Building Community: Mosque

The mosque has a wide range of amenities such as prayer hall that can accommodate 3,000 worshippers, Sekolah Rendah Agama which houses 1,000 students, a funeral space, and a parking space for the convenience of the worshippers. The officer in this masjid including ketua imam, timbalan ketua imam and ketua bilal together will organise event such as talk on weekend.

Figure 109: Kitchen and Dining area for Saturday Night

On every Saturday they will cook for the prayers for their dinner after their solat, this is also a way to unite people around that area, let them have a platform to communicate with each other while they are eating.

Figure 111: Masjid al-Mukhlisin from satalite Source: Google Map

Urban Planning: Sunnah Unifying the City

Figure 112: Location of Masjid al -Mukhlisin in Alam Source: Google Map

Masjid Al- Mukhlisin is located in the housing area in Alam Damai where most of the residents there are Muslim. Hence Masjid Al- Mukhlisin is able to unify the community around that area, successfully act as a centre for all Muslim social life, which includes religion, education, administration, laws, economics and political wise.

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Architecture of Ihtiram: Respect

Ihtiram is know as respect in Islam. It can be defines as showing respect or behaving in a good manner towards God, Allah; to fellow mankind and to oneself. Respect is usually both given and received, as a guideline for Muslims, it is essential to follow the 5 pillars of Islam which consists of shahada, salat, zakat, fasting and haji.

Islamic Architecture Symbolism

Symbolism, harmony and purity of geometry of the Ka’bah are found in sacred architecture throughout the Islamic world. This geometric shapes can be found in Masjid Al-Mukhlisin also.

Respect Essence of Islam and Humanity

Building is considered as sanctuary in the sense of respect essence of Islam and humanity. A sanctuary building that is built musyt have its identity and originality. Sanctuary means that the mosque is a shelter for the public. It provide people a holy place to pray and carry out activities which are able to unify the Muslims, also it shall become a gateway from hustle life.

This was an extansion from the original building, the use of the shape of rehal al-Quran is one of the elements of architecture of Ihtiram, as Al-Quran is to guide us to possess good manners and attitudes. They take a careful taught before they do any extension for the building, this shows respect Islam as they preserve the Islamic elements.

Figure 116: Geometry based on cube of Ka’bah

Figure 117: Mashrabiya

Figure 113: Symbolism from

Conservation

Conservation in Islam must firmly protect and continually enrich Divine meaning and values of Islam, growth and change must not jeopardize meaning and value. Some additional of facilities and building elements was built for people’s good.

Polycarbonate roofing for shelter for rain

Figure 118: Ornament on railing

Figure 114: Polycarbonate

Extra wuduk outside the mosque, this is to accomodate more people during Friday prayer.

Figure 115: Wuduk

We can see that these extension was built for the people, the patrons of the mosque work to conserve the mosque.

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Figure 119: Shape of the arches

Architecture with Ikhlas: Sincerity

Sincerity is an architectural expression of submission to God, it is the union of sincerity and purity through design motivation to build within conformity to God’s will. The space construct has no human imaginaries and idols, the art also does’nt consist of images, it is only geometric form.

Architectural expression of submission in the way of God

The expression of sincerity to Allah is shown in Masjid AlMukhlisin through the absence of human imagenaries and idols in its space construction to prevent idolatrous worship. The art in the mosque doesn’t consist of image, only the geometry was take from the nature.

Architecture Expression of Jannah The expression of Jannah in Masjid Al- Mukhlisin is mainly through the natural lighting that goes into the building to create a sacred poetic.

Figure 120: Main Prayer

Figure 121: Dome Figure 122: Absence of imagenaries

Architecture as Pursuit of ‘Ilm: Knowledge Acquisition of knowledge is corresponding with clear vision as narrated

by Prophew S.A.W. as mandatory upon every Muslim.

Architecture of Inscription

Architecture of Light as Expression

It uses the illuminating effect of sunlight to boost up everyone’s sensory experience in the space.

The calligraphy in arabic language is craftedin the mosque to reveal ilm’ and wisdom word of Quran.

Figure 124: Mashrabiyya

Figure 123: Inscription in the Main Prayer

Figure 125: Light from

The light creates a sacred poetic in side the main prayer hall as well as at the stairway.

Architecture as Pursuit of Knowledge The area dedicated for conduct of tuition classes located on the first floor of the mosque, during Friday, the table will be clear to a side to provide spaces for prayers.

The function of mosque is to gather people to strengthen the bond among Muslims and also in a community, hence there are intellecture and religious activities held in the mosque which will bring the community together. In Masjid Al- Mukhlisin, there are tuition classes for students, the subject includes, Mathematics, Physics, and also Arabic Language. All these activities are organized by the officers.

Figure 126: Area to conduct

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Architecture for Iqtisad: Balance The essence of Islamic architecture is the achevement of delicate balance between functional and spiritual elements. Harmony is achieved through the point of intersection where it is most beneficial to achieve the stability of soul.

Figure 128: Dome, ornaments and main entrance

A lot of elements in Masjid al-Mukhlisin shows balance. Besides ornaments and Qibla wall, hierarchy of spaces also shows balance.

Figure 127: Qibla wall, prayer hall and ornaments

Architecture of Haya’: Modesty Preservation of Dignity Architecture as a statement of ‘modesty’ retain the values of Muslims in their everyday existence, sacred actions and family lives. Modest have 3 elements which are Tawado’ (humility), Ih’tesham (decency) and Istesyah (awareness). The preservation of dignity can be see through screens.

Figure 129: Screen in Main Prayer

For Muslim women, the adoption of veil as an acceptance of what she need to cover and control in front of strangerthus showing humbling attitude towards herself and God. Veil also as a covering to gain respect, privacy and identity.

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Figure 130: Screen at the main entrance and mashrabiyya

Architecture as Dikr: Remembrance

Remembrance is shown in the architecture of monotomy, building pillar upon pillar, arcade upon arcade and its rhythmic precision mirrored in the contempletive chanting of God’s innumerable attributes.

Minaret

A minaret is a distinctive architecture feature of mosques, it is usually free-standing and tall compared to the mosque. It provides a visual cue to Muslim community of where the mosque is and also always reminds Muslims to perform their prayers by issuing call to prayer 5 times each day.

Figure 134: Minaret Figure 131: Inscription on Qibla

Figure 133: Inscription below

Figure 132: Repetition of

In Masjid Al- Mukhlisin, the principle of remembrance is shown through the repetitive column and the use of same crafting on the Qibla Wall, its rhythmic precision is mirrored in the contemplative chanting of God’s innumerable attributes.

The repetition of usage of wooden carving reminds Muslims of nature.

Figure 135: Wood carving on Qibla

Architecture of U’rf: Custom Malay Influence

Local Climate Influence

‘Urf in general means the custom or knowledge of a given society. ‘Urf must be compatible with the Sharia law to be recognized in an Islamic society. The principle of ’Urf is the only diversifying principle in Islamic Architecture that makes one buulding unique than the other.

‘Urf refers to the custom or knowledge and practices of local context where their design language of a culture is expressed into architecture.

Masjid Al- Mukhlisin has adopted vernacular Malay style for the wood carving.

It is still following Islamic architecture of Ihtiram, however it is influenced by the nature motive in the carving.

Figure 139: Internal wall in the mosque

Figure 136: Wood carving on Qibla

Malaysia is in a tropical climate, the amount of rainfall is one of the highest in the world.

During monsoon season where we have strong wind, the screen or the carving itself is not sufficient to act as a screen to prevent rainwater from going into the building. Hence due to the local climate together with the modern architecture style, it is covered with wall and windows.

When it is not raining, the windows still can be opened for better ventilation.

Figure 140: Round

Figure 137: Qibla wall with wood

Figure 138: Malay wood carving

Adopting the round window that is commonly seen in traditional chinese architecture, it has actually created a different style of the facade of the building.

Figure 141: Malay wood

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Introduction to Masjid Al - Mukhlisin

Masjid Al-Islam Mukhlisin become a symbol for the people around Alam Damai, Cheras, Kuala Lumpur. The mosque was built on 17 May 2007 by Rhanibaba Sdn Bhd on the site of 5 acres at a cost of RM 13.5 million and was completed on 13 August 2009. The mosques were handed over by the Jabatan Kerja Raya (JKR) to the Jabatan Agama Islam Wilayah Persekutuan (JAWI) on 7 September 2009 in conjunction with the 17th Ramadan 1430H. It was inaugurated by Seri Paduka Baginda Yang DiPertuan Agong Al-Wathiqu Billah Tuanku Mizan Zainal Abidin Ibni Al-Marhum Sultan Mahmud Al-Muktafi Billah Shah on Friday, 17 Ramadan 1431H corresponding to 27 August 2010.

The mosque has a wide range of amenities such as prayer hall that can accommodate 3,000 worshippers, Sekolah Rendah Agama which houses 1,000 students, a funeral space,and a parking space for the convenience of the worshippers.

The following topics will be covered:

Architectural Spiritual Theories

by Kenneth Chang Wei Jian

Spiritual & Sense of Place

by Ling Siaw Zu

Mosque as Spiritual Community Centre

by Hooi Wei Xing

Mosque & Sacred Architecture

by Tang Kar Jun

Hadith & Architecture

by Lai Sze Chun

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Spiritual Architecture Theories Background

The following article will discuss about the phenomenology study of Spiritual Architectural Theories and it what ways does it relate to islamic architecture. Spirtual architectural theories that is mentioned here is mainly about the spiritual feeling that is able to be felt and experience just by being in the space that was designed to evoke the spiritual sense in a being. The spiritual fulfillment felt whether through the space, space planning, the features or even the decoration itse.f

by Kenneth Chang Wei Jian

other. (Kazemi, 2014). Not only that, the mosque was design to provide spiritual fulfillment to an individual. So upon entering a mosque, a sense of respect is instilled onto the individual casuing him or her to be more respectful of himself and others and towards the surroundings. Within the mosque, the space of instilling a sense of spirituality would be the main hall and the imam room. The main hall would be understandable as it is the place where all prayers and congregation are held, but the reason for the imam room to be said as so too is because the priest holds a huge responsibility in leading the prayer to the point that if the

Before this, research was conducted through performing an in depth analysis on islamic architecture and its 8 principles. With the knowledge at hand, a site visit to a mosque at Cheras called Al-Mukhlisin was done in order to conduct an interview to obtain real life opinions and experience on people who experience the buildings frequently. Certain features of

Figure 143: A dome of a mosque that is also the symbol of Islam

priest does not attend a prayer, the whole prayer would not be held.

That alone makes the imam room spiritual by sense of responsiblities.

The dome shape of the mosque is unique that if any other buildings has a dome too, it would automatically be associated with a mosque since the dome is the symbol of a mosque (Ahmed, 2014).

Figure 142 : Exterior of Al-Mukhlisin mosque Source : https://www.flickr.com/photos/125620025@N06/14487596673

the mosque can the be related to the understanding of the research done to form a better individual understanding. Upon entering the mosque, a sense of tranqulity can be felt immediately. Frankly speaking, since the start of the ages the purpose of the mosque is to provide a sense of tranquility or peace of mind to the occupants due to the need of occupants who enters the mosque to leave all worldly issues behind and have a calm, empty and pure mind to worship god. The sense of spiritual tranquility felt in the mosque is really unique to the building itself and cannot be found elsewhere, and that is the main difference with other buildings. The fact that violence is prohibited in the mosque itself increase the sense of tranquility and peace makes it a true one of a kind feeling. As mentioned previously, a mosque is able to provide a sense of tranquility that allows one to leave all wordly thoughts behind and to temporarily stop clinging to real world issues as one is about to submit himself to Allah through prayers. And through prayers, the ultimate peace of mind can be achieved. Hence, the atmosphere and overall experience of the place is truly unique and could only be provided by a mosque and found no where else. (Yeoman,1999)

The unique thing about islamic architecture can be seen clearly when compared with christian architecture. For example, due to the difference in ideology too, many pictures of the christian gods can be seen placed on the walls, there is a space for choir and even a space for a confessional box for one to confess and be cleanse of their sins.

However, there are similarities that are present too. The shape and size are generally simillar considering they are buildings to hold alot of people. Besides that, both ideaologies also place an emphasis on the amount of light that penetrates the interior as both of them understands that light is a symbol of sacredness and the divine entering the building.

Islamic architecture has the ability to make oneself feel at peace, the possibilities that is because one is more use to the mosque itself could be a factor but it is still a valid claim. Not only that, with the presence of minerets which is also unique to the mosque which christians do not need to rely on in order to perform prayers. (Hillenbrand,1994)

One thing to note of is that all mosque came from the same origins. This means that the mosque of today comparatively with the mosque decades or centuries ago are fundamentally similar despite going through multiple evolutions due to intergration of multiple cultures. The major difference would be in the function of the mosque since mosque in previous times were used as a government institute to govern the nation but over time, the focuse of mosque has shift from national issues to religious issue and leaving the governing responsiblities to other parties. (Mesgarami, 2014).

Spirituality can be said as the bonds between friendship and family, this holds up to be true since the mosque is a place capable of providing a sense of peace. In the mosque, everyone are interconnected hence evil thoughts and actions should not be done among each

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Figure 144: Minarets located on a mosque Source : https://www.flickr.com/ photos/shabbir/2211196425

Figure 145: Hagia Sophia, a well known mosque in the world Source: http://wallerz.net/wp-content/uploads/2015/02/2047_hagia_sophia.jpg

Final thoughts

Once research has been conducted for both the analysis of the 8 Islamic principles in architecture and the timline in the previous project, the study has allowed better understanding and development on the theroies behind the 8 principles. The 8 principles are rooted deeply into the fundamental ideas and philosophy behind Islamic architecture.

Through the studies done, it can be found that mosque have undergone many changes over time structurally, but the core values remained unchanged as it serves as the basis to the design of a mosque irrelevant of the previous generation of design of mosque to the modern design overhaul of a mosque. There is still a common factor which links and connects all mosque together as it is a sacred architecture that all muslim around the world share and pray to their almighty god, Allah.

As mentioned during the interview by the imam, a mosque is a place for worship and prayers for muslims. As the mosque since ancient times has been known as a place for the Prophet Nabi Muhammad to guide and teach the people regarding Islam and the good of it. Hence, the mosque has a spiritual link to it and capable of making one have a peace of mind. The mosque is a place where one should leave all wordly thoughts and desire such as materealistic needs behind in order to have an open mind that is ready to accept Allah in all his glory. In a mosque too, one will be instilled with a sense to be the best as he can be as the architecture design makes one feel like he or she should not act out of place.

With that said, the mosque is made to look like heaven with its atmopshere and architectural design.

The mosque is made up by both the interior of the exterior. A mosque holds a dome which is a sacred geometry as it symbolises the “Vault to heaven� and is unique to islamic architecture when compared to other religions architecture. Another example would be the minarets, tall thin tower like structure that are placed around the mosque .

Performing the research has allowed me to developed my understadings regarding the teachings of Islam and its 8 principles in architecture. Thanks to the words of the imam, my knowledge regarding Islam has been broaden and I acknowledge the mosque as something that truly is more than meets the eye. The mosque not only serves as a hub for religious activities, but also acts as a community centre for all to bond together and become as one instead of seperate individiuals which is also one of the principles in Islami, Tawhid.

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Spirituality and Sense of Place

by Ling Siaw Zu

Figure 146: Dome design of mosque

Introduction

Sense Of Place

Within architectural space it is important to establish a sense of place.

This is true not only for the architecture to be good but also for the user experience within that space to be memorable. A key factor in distinguishing place from space is the ability for user to interact. This provides occupants with a feeling of belonging to the environment, instead of just “passing through it.” Also, establishing a connection between spaces is important. This provides opportunity for the incorporation of landmarks and other architectural features that can make a place memorable.

“I think ‘sense of place’ is better reserved to refer to the ability to grasp and appreciate the distinctive qualities of places. There is a strong connection between the two — thus somewhere with a powerful spirit of place will help to engender a strong sense of place and a community with a strong sense of place is more likely to effect changes that will create a remarkable spirit of place. Sense of place is synaesthetic.

It combines sight, hearing, smell, movement, touch, memory, imagination and anticipation” (Relph, 2015)

Masjid al-Mukhlisin have its own ‘sense of place’ that is different compare to other mosque. Although its exterior and interior building design is similar to a regular mosque, such as having a minaret, dome, a prayer hall, meeting room, washroom and wudhu space, it has different feeling of place in it. Besides, Masjid al-Mukhlisin have various type of program and activity compared to a regular mosque. All this adds up to create unique identity of the mosque.

What is spirituality?—or rabbaniyat, to use the Qur’anic term. It is the elevation of the human condition to a plane on which the mind is focused on the higher, non-material realities of a godly existence. The opposite of spirituality is materialism, a course followed all too often in this world. One who takes this course, giving all his attention to worldly things, or to put it another way, who centres his attention on mere appearances, is regarded as being materialistic. Conversely, one who rises above material things or appearances, who finds his focus of interest in non-material things, is regarded as being spiritual or godly. The latter is one who obeys the injunction of the m: “Be devoted servants of God” (3:79) or, alternatively, “O people, be godly servants of Allah.” (Wahiduddin Khan, n.d.)

What makes architecture sacred? That spirituality that a “place” makes the user feel often serves to inspire and provoke memory through the senses. By capturing and triggering important memories, architecture can bring people together to unite individual memories into a collective memory. Architecture can allow important moments to live on, sacredly.

Masjid al-Mukhlisin is built on a high ground next to the alam damai recreational park. The mosque can be seen from the other end of the park. The mosque also serve as a landmark for the resident around the area. This allow Masjid al-Mukhlisin to stand out as an mosque.

One of the factor that could differentiate the identity of Masjid alMukhlisin is the atmosphere that it gives. This mosque host events like talks, activity and kenduri allow fellow Muslim to participate, this allow Muslim to be more engaging with the mosque itself. It becomes a community centre for residents around the area. It creates an identity of the mosque as not just a place to pray but also a place where people will come together.

Figure 147: Dome design of mosque

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Spirituality The spiritual sense in the mosque that is the most prominent is at the main prayer hall. Based on a respondent in the mosque. He describe the feeling of being closer towards Allah while praying in the prayer hall.

During the session, it is common to experience kusyuk — only thinking of Allah, not worrying about any other problem in life, only devoting this time towards Allah. This experience is also been emphasized by the large scale of the hall. The scale difference of the hall towards the respondent creates feeling of superiority of Allah. It is said to be felt as if Allah himself watching over them as they pray. Besides the scale, the quietness of the hall create the feeling of ease. Allowing the respondent to feel even more spiritual sense. Another respondent claimed that he felt that another spiritual space that is felt almost as even as the main prayer hall is the imam’s room. He emphasize the importance of the imam to do prayer during important day like Jumaah. This is because if the imam skip the prayer session, all prayer during that session of the day will be void. Therefore, the imam have to pray even at normal place like his office room. This create a spiritual area for the imam himself during the long run.

The presence of fellow Muslim that comes for regular prayer session also inflect this feeling of spirituality. Having other Muslim praying beside one could cause one to felt even more relax, confident and secure. As one could felt how much is the importance of Allah to others allow one to feel grateful for this fellow Muslim. The more Muslim that comes to pray together, the higher the spirituality that one could felt.

Ornament plays a part in creating a spiritual space within the mosque.

Khat calligraphy that is found on the ring of the dome in conjunction to the large dome a sense of responsibility as a fellow Muslim.

Remembering the phrase before a prayer allow one to realize the importance of the teaching of Prophet Muhammad. The rehal(book rest) for the Quran is also another ornament that allow to create a spiritual space. Rehal creates the prayer hall even more holy because of the existence of the quran on it.

Figure 148: Dome design of mosque

The number of pillars standing at the entrance of the mosque allows the user to experience the space. The difference in height gives the feeling of supriority of the Creater towards the user. The smaller dome is located on top of these pillar. Also with the windows located on the base of the dome, light can enters and it creates an atmosphere where it is similar to be in the prayer hall.

Principle of Tawhid in terms of “Spirituality” and “Sense Of Place” A mosque is the building in which Muslims worship Allah. Throughout Islamic history, the mosque was the centre of the community and towns formed around this pivotal building. Mosques come in all shapes and sizes; they differ from region to region based on the density of the Muslim population in a certain area. Muslims in the past and even today have made use of local artisans and architects to create beautiful, magnificent mosques.

Every mosque has a mihrab, a niche in the wall that indicates the direction of Mecca; the direction towards which Muslims pray. Other common features include, minarets, tall towers used to call the congregation to prayer. Minarets are highly visible and are closely identified with mosques. In other common mosque designs, the roof consists of a single large dome on pendentives. All this common feature link each mosque of a place together. By having a common feature, it allows passer by to notice the presense of the mosque from far. This creates a unique identity for the mosque around the world.

Figure 149: Dome design of mosque

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Mosque As a Spiritual Community Centre

by Hooi Wei Xing

This article is about Mosque as a spiritual community centre of Masjid al-Mukhlisin in parallel to the principle of Tawhid in Islam. In order to develop further understanding about Mosque as a spiritual community centre, Islamic Architecture of Masjid al-Mukhlisin in Cheras is used as an example to reiterate the concept of oneness of Allah which will validate Islamic belief in Allah is considered Unitarian.

Brief Intention of a Mosque

Sacred structures in Mosque had been evolved and developed from centuries ago and the interesting part is that, although there are variety of differences between the features in one religious structure to another, there is always one component that is similar. This component is the intentional space, which is dedicated as a place of worship to Allah.

Spirituality and sanctity are some of the most important qualities that can be expressed through architecture. These qualities and the spaces that express them also play a fundamental role in our existence. They are experienced across many lands and cultures and with many beliefs and practices (McGahan, 2004).

In Islam, the mosque is where all the Muslims pray. The mosque was originated when Islam was established as a religion, when Prophet Muhammad saw needed a place to deliver his teachings. This place would need to be clean and protected from the climate. It should be neutral and open to all, meaning that it is not belonging to anybody.

For this reason, it was termed as the House of God and was used to teach the words of God, the Arabic language (the language of the Qur’an) and the Hadith. Its core is to make visitors feel their inner self is at rest and can learn to respect other the relationship with humans, nature and surroundings (McGahan, 2004).

Figure 151: The minaret is a symbol of bringing togther the community.

The mosque doesn’t really influence us to perform prayers, but the religion does encourage the gathering of individuals to pray together because of the benefits it can bring to the community. The loud speaker will act as a reminder for Muslims to perform their prayer and it is great that people from other religion can tolerate this.

Masjid al-Mukhlisin is community orientated by uniting the people in the site context, being the only mosques in this whole part of the town it also provides sufficient facilities in terms of public transport, availability of car park spaces and there’s a bus stop nearby in the compound to increases it’s accessibility.

The part of mosque that has the strongest spiritual connection that make user feel close to God and able to fulfil the concept of Tawhid is definitely under the large dome of bigger mosques. The fact that there is void space above them makes them feel like there are greater things/things larger than them in this world. It can invoke a feeling of spirituality and an infinite connection to something greater.

Figure 150: One of the after Jemaah semilar to discuss the Quran.

Mosque as Community Centre

As mention by a patron, in terms of Tawhid the mosque is basically the place of gathering for Muslims in a local community.

It enables user to explore the religion through prayers and share our experiences/knowledge together through preaching as well as doing performing other religious and community activities. The mosque act as a community centre in the entire community not just for spiritual purposes although that is the main intention of the place. For religious purposes, activities such as prayers, Al-Quran recital sessions/classes, religious classes, weddings, funeral prayers, after-prayer sermons by qualified religious speakers, as well as a shelter for people who just accepted Islam but are rejected by their family., tuition classes, E-kenduri which will happen twice a month, library, sports team for the youth, dialysis hub.

Arrangement of the internal space of the mosque is well planned considering it as a community Centre as the Internal space is usually just one large hall, so it can be considered multi-purposefriendly. Dividing the mosque’s internal space may be a problem when there are different events going on at the same time.

Figure 152: Primary children having a weekend camp to have fun activities while learning through the interactive ways.

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The mosque being a spiritual community centre user will sense a increase of focus, and satisfaction upon performing the congregation with the lead of imam as compared to doing the prayers themselves.

On the other hand, the imam will gives them guidance and direction of performing a correct prayers as well as having a preaching session at the end of the praying session where discussion and breaking down of Nabi Muhammad’s Hadith can be fully understood by the community.

As mentioned by Rafiuddin, Sufism is a mystical Islamic belief and practice in which Muslims seek to find the truth of divine love and knowledge through direct personal experience of Allah and it is an integral part of the treasures of Islamic science. Sufi educational institution called tarekat which can be carried out in the Mosque is able to aid Muslims with teaching of spiritual education development as a goal to be close to Allah (Rafiuddin, 2015).

The seven types of people whom Allah will shade under His Shade

The third man who was mentioned in the Quran that will be protected on judgement day is: A man whose heart is attached by masjids, so when he leaves the masjid, he does not feel rest until he gets back to it again because masjids are the houses of Allah. So, anyone enters masjids, he is the guest of the lord, moreover no heart is more kind and no soul is happier than a man whom was entertained by the Lord in His House and under His Custody.Those are the true visitors of masjids about whom Allah says: “The Mosques of Allâh shall be maintained only by those who believe in Allâh and the Last Day, perform As-Salât (Iqâmat-as-Salât), and give Zakât and fear none but Allâh. It is they who are on true guidance.” (Surat At-Tawbah: 18)

Abu Ad-Darda’ (may Allah be pleased with him) narrated that the Messenger said: “A masjid is the house of every pious and Allah has granted comfort and mercy for everyone for whom the masjid is his house, and that they will traverse the bridge (As-Sirat) to Allah’s Pleasure and Paradise.” This hospitality in the world is achieved by comfort, happiness, and rest; and in the Hereafter, it is achieved by the honor righteous servants shall get in Paradise.

Figure 153: The friday Jemaah crowd who attend the congregation.

Figure 154: The imam leading the congregation followed by a talk on weekends.

Vision of Islamic City through Mosque

It is explained by Nasution that a Islamic city is able to create the well-being for society. Islamic city defined as a city where the communities are well advanced in terms of education, economic, services and social lives according to Islamic traditions (Rabah, 2002).

By harnessing Network of Mosque (NoM) we can help the people to save time without having to go to a government or industry building by providing the service for them.

In Islamic city, Islamic scholars around the world are encourage to be contributed in Islamic city in order to give sermons for people who are needed or lack of Islamic knowledge. This Islamic city can be accessible all over the world but also played a very important role in spreading Islam and also to clarify the misconceptions of nonMuslims about true of Islam. It is also mentioned by Nabi Mohammad that “lelaki yang hati suka kepada Masjid akan dilindungi masa khiamat” which proves the importance of mosques as a community centre that connects all mosques around the world.

Mosque as a Community Centre for All

The imam also mentioned anyone in the community is welcomed to visit the mosque regardless of religion and believes, it was an impressive effort by the imam to equip the Mosques with non-religious activity to bond the community as a whole. Infrastructure or activities such as a library, tuition classes, youth sports team, dialysis centre and twice monthly feast was organized in the mosque to truly realised the Mosque as a Community Centre for all.

In conclusion, it can be observed how crucial the use of a mosque as a spiritual community centre as well as a non-spiritual community centre have been emphasized since the very beginning of time. The mosques truly echoes the concept of Tauhid by unifying the community of Muslins brothers as well as other fellow peers of the same community. It can be also reflected on the Quran that it is illegal to destroy any mosque and other religious building in all times including war which proves Islam to promote peace in the entire community regardless of identity and religion.

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Mosque and Sacred Architecture

by Tang Kar Jun

The Mosque as a Sacred Place

Figure 155: Masjid al-Mukhlisin

Background Humanity and architecture go a long way back and have been inseparable as a shelter and also as a sacred site. Before we had skyscrapers, we had ancient, sacred structures. Sacred architecture or religious architecture relates the religion beliefs with design and construction. The construction of places of worship are made for several reasons whether as a praying ground or as a space. Sacred architecture has been widely discovered and each have their own interpretation.

This praying spaces have evolved over the many decades into that of mosques, temples, churches, quills and even stupas. Each of these sacred buildings hold their own respective meaning and belief in the highest power of God. Thus, these buildings are humanity’s greatest gift to reflect their trust. Through the era, various architecture styles have surfaced to reflect the particular period of time and locality. The use of sacred geometry, iconography, sigils and religious motifs are all part of sacred architecture.

The topic here is on Islamic architecture which contains a lot of historical value. For Islamic architecture, the earliest influence would be the Byzantine architecture which are constructions with round arches, vaults and domes. Over the years, Islamic architecture has evolved significantly due to the religion being spread out. Even so, every mosque has a common feature which is the minaret, the tallest tower of a mosque. Another signature of it would be the dome which has been constructed since the 17th century. Besides that, every mosque will surely have a praying hall as it is the main space whereby people come for their prayers. Prayer halls are always void of pictures as to prevent idolatry from anything besides Allah.

The mosque is a place of worship. On Earth, everywhere is a place to worship Allah as long as the worship is towards the qibla wall. The norm would be wherever we worship, therein is a mosque. The mosque is also a place dedicated for the Friday prayers. There are places with Friday prayers and places which don’t. For example, the surau prayer which occurs 5 times a day but Muslims have their Friday prayers at the mosque instead of the surau. The reason is simply because a mosque is where Friday prayers are held. Masjid al-Mukhlisin is within Alam Damai’s kariah which covers Taman Desir, Taman Segar until Daman Perdana. In their respective kariah, Muslims must attend the Friday prayers at the mosque in their own kariah. Two mosques cannot exist within one kariah and if there are two mosques in a single kariah, the first mosque which was built will be considered having the legal Friday prayer. This is to create tawhid within a kariah. In terms of laws, the mosque is determined by the Department of Islamic Development Malaysia (JAKIM).

The mosque itself is a place of purity and has the mimbar, mehrab and rehal which are associated with sacred elements.

Figure 156: Mimbar, mehrab and rehal from left ro right in order

Mimbar is a pulpit in the mosque where the imam stands and give his kubah. The mimbar is where the speaker sits or stands to give his speech. The mehrab is the semicircular niche in the wall of a mosque which points to the qibla. The praying hall is facing the mehrab and also the direction Muslims must face when praying. Lastly, rehal is the stand for the holy Quran.

The chandelier is also one such example due its similarity to the dome.

The chandelier is similar in its sense where it is also intricate in design and bears a dome-like appearance.

The mosques are constantly evolving and became famous landmarks in their own kariah. By the 20th century, the world has entered into an era of modernism and were exposed to technology. Many mosques have decided to retain their cultural build while some turn away from their norm. Each mosque have their own story to tell and this Masjid alMukhlisin was chosen on this topic of mosque and sacred architecture.

Figure 157: Chandelier which resemble the dome

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The mosque is also filled with khat embellish on the walls which contain excerpts from the Quran.

Figure 158: Khat calligraphy

In the mosque, there’s the khutbah and the tabir for women. Every khutbah period, an imam will carry the tongkat kubah. The kubah symbolizes Islam and the sacred architecture which represents Islam would be the rehal which holds the Quran, the holy scripture. However the structure most related to sacredness is symbolized by the kubah.

The kubah or the dome is a symbol of royalty and religion which has now become a international symbol of Islam.

Figure 160: Light illuminating the praying hall from the dome.

The entirety of Earth is a place to connect to Allah, but the closest moment is during worship. Mosque in Arabic is sahjada. The mosque which is considered a sacred place is the place of worship, but even the house is a place to connect to God. However, the best is to pray in the mosque’s prayer hall. The Prophet Nabi said that a legitimate suah is the best front row especially for the males and the worse spot being the furthest away. As for the females, the back rows are the best for women. Therefore, it’s best for women to pray at home but if at a mosque, do take the back row. This is because the Prophet wants to avoid the feeling of oppression whereby men liking women.

The mosque shows its sacredness to its visitors in terms of space and cleanliness as an area for worship. The floors are always damp-mopped and carpets are prepared for ritual. For those who are disabled, chairs are provided.

Figure 159: Kubah and minaret of Masjid al-Mukhlisin.

Sacred Architecture as Functional Space Each kariah which is established must have a mosque built. The infrastructure must be available to schools, supermarkets and the lot.

When there are housing developments, there must be a mosque as Islam is the official religion.

At Masjid al-Mukhlisin, there are facilities provided such as tuition classes, seminar rooms ,multipurpose rooms, stage of study, two special rooms for sleeping, a library, a dialysis room and a rumah e-kenduri. People with interest can access their Facebook page and fill up required information. There’s also a jenazah bathroom in which the imam is involved in. Beside the mosque, there is a cemetery in which they manage funerals and gravestones. The mosque also provides wifi service. The wifi will be turned off when it’s time for prayers and have passwords. There are also lecture rooms provided for group studies for university students who visit the mosque.

It’s probably due to the mosque being a one-stop center having cooperatives here and even a dialysis centre. The frequent visitors are the elderly who are 40 years of age and above. For teenagers, there’s the futsal team, medical facilities and feasts. The citizens are also encouraged to hold marriages in the mosque. As any form of marriage is made at the mosque, the imam can help to give advice.

Mosque and Sacredness In the mosque, sacredness is represented by a lot of aspects. For example, Nur or light represents the divinity of God. And as such, natural light is an integral design element in Islamic architecture. Its purpose is to enlighten the rooms and also to create play between light and shadows. As for praying in the mosque, it is possible to pray either in the dark or a brightly lit room.

Figure 161: Carpet and chairs for the disabled

Islam prayers is compulsory in any situation whether healthy or sick.

While seated, standing and even during sleep. When the time has come, one must pray eventhough not facing the qibla. Jamaah qasar prayers gives leeway for those people who travel. Those who do not abandon prayers are approximately 80 percent good people as prayers prevent people from evildoing. This is also because someone who commits wrongdoings are less likely to pray.

Prayers gives the citizens a sense of fulfillment but even so, there are Islams who don’t understand what they recite during prayer time.

They pray in the Arabic language and is the reason most people do not understand the prayers although they are praising Allah. Such prayers are but empty as they don’t understand the purpose behind it. That’s why after prayers, they usually have question and answer sessions or lecture sessions for what was recited earlier. An example of that would be the meaning of fatihah or even the purpose of worship. Even if they don’t understand Arabic, it is compulsory to pray in Arabic and would be omitted were it to be another language. Outside of prayer, it is alright to use a language they are comfortable in.

The mosque had separated sacred spaces apart from those spaces which are not. The toilets are situated at the back of the mosque.

Eventhough visibly it’s a building but it’s still separated. As the mosque is a holy place, unholy people are not allowed into the prayer hall. The

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sides are named harim which are areas that can be passed when one is not pure. Holy places must not be passed by a person with hadas. A major hadas is not allowed while a minor hadas is exempted. The toilets are the only unholy space in a mosque but note that the building next to the toilet is the wudud where ablutions are hold.

Figure 162: A helpful Muslim demonstrating how to clean oneself in the wudud.

Even sacredness is subject to filth. One is considered unholy as they daefacate, urine and even break wind. This is due to those mentioned being released from unholy places. Doing so causes wudud to be canceled. As such people hold ablutions. Vomiting does not count as an unholy action. The place where the faeces fall is not pure and must be washed away until it is clear of the smell, taste and color to be considered sacred. Being clean doesn’t necessarily mean being holy as it is not measurable. Even so, someone who had just defaecate would not feel good praying right after. If one is holy, it is immediate during praying time as they can relieve themselves through prayers.

There are 3 faeces which must be noted with the first being the Mukhaffafah faeces which means mild. This covers urine and saliva.

Having wash away with water and cleanly wiped would mean holy.

The second is Mutawassithah which covers faeces and urine. This must be cleansed till void of smell and color. Lastly would be Mughallazhah faeces which are output from dogs and pigs. A misconception here is that Muslims can touch these animals but must wash themselves after.

Touching dogs and pigs does not sin them but contact with women would be a heavy sin. They can clean ourselves by taking ground water to wash themselves and rinsed with clean water for 6 times.

Protecting the Mosque as a Sacred Space The protection of a mosque would be involved with the government under Akta 505 Wilayah Persekutuan. The mosque is a wakaf property built for the Islamic organization and under the Jabatan Agama Islam. It is under those laws that the mosque’s sacredness can be protected. For example, there was an incident of a non-Islam person whom urinated in the mosque. However, the Prophet was never furious but instead He calmly gave advice. The lesson He was conveying is although people do evil, it is best to not be quick-tempered but try to talk things out.

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Hadith and Architecture

by Lai Sze Chun

Introduction

Hadith are the collections of the reports that quote what the prophet Muhammad said on any matter. This is Arabic word which means “report”, “account” or “narrative”. It is different from Quran as Quran is the word from Allah, however Hadiths are by the prophet Muhammad. Hadiths are second only to the Quran in developing Islamic jurisprudence, and regarded as important tools for understanding the Quran and commentaries (tafsir) on it. Many important elements of traditional Islam such as five solat prayers, the abhorrence of paintings and sculpture of living things, are mentioned in hadith but not the Quran. The hadith literature is based on spoken reports that were in circulation in society after the death of Muhammad. Unlike the Quran itself, which was compiled under the official direction of the early Islamic State in Medinah, the hadith reports were not compiled by a central authority. Hadith were evaluated and gathered into large collections during the 8th and 9th centuries.

We will look at how Hadith affects the architecture in Masjid al-Mukhlisin. Al-Hadith is the total records of the words and deeds of the Prophet Muhammad. It contains many references to the use and functions of the mosque during the Prophet’s time.

Sunna practiced in mosque

The direct Sunna that is practiced in the mosque can be seen through their dress code on Friday prayers. They should wear serban and jubah as a respect before they go into the mosque. Then, an obvious Sunna that can be seen is of course the daily prayers.

Figure 166: Muslim Praying Source: http://thenextweb.com/wp-content/blogs.dir/1/files/2011/04/praying.jpg

Mosque designed based on capacity

Figure 163: Masjid Figure 164: Masjid al-Nabawi Source:http://islamic.catchsmile.com/wp- Source:https://www.bhmpics.com/walls/ content/uploads/2014/05/Awesome-View-of- al_masjid_al_nabawi-other.jpg Masjid-Quba-at-Night.jpg

The prophet had also admonished the Muslims in being wasteful about constructing monumental mosques and buildings as in the following hadiths: “I was not commanded to build high mosques.”

(Rasdi & Utaberta, 2012) This hadith says that Muslim should not build a huge mosque when the mosque cannot even be filled up during Friday prayers. The presence of mosque is mainly for Muslims to achieve the peace in mind because it is hard to achieve without ‘solat berjemaah’ The mosque size should be determined by its capacity.

Mosque Architecture following Hadith From the respondent, the Prophet built the first mosque which is Masjid Quba and followed by Masjid al-Nabawi. By following the Prophet’s Sunna, Muslims build mosque not only for daily prayers, it also act as a community centre which binds everyone together. Masjid al-Mukhlisin was built square folowing the shape of Masjid al-Nabawi.

Allah did not show how a mosque should be, but the Prophet did, following his hadith, Muslims build mosque according to the mosque built by the Prophet.

Figure 167: A mosque when there is no

‘Peringatan, akhir zaman sebelum kiamat, kamu akan perhatikan masjid dicirikan sebesar atau secantikcantiknya tapi tidak ada orang yang berjemaah di dalamnya, walaupun muslim, pilih untuk tidak datang ke masjid, itulah tanda kiamat’

Figure 165: Masjid al-Mukhlisin

The figure above showing Masjid al-Mukhlisin, as we can see the massing of the mosque is square in shape, it shows how Muslims follow the Prophet’s Hadith.

The above statement is from the Hadith, we can clearly see that there is no point in building huge mosque with no user using it, it is a waste. It is not compulsory to pray in a mosque, a mosque is a place for Muslims to achieve tranquility easier when they perform their prayer.

Therefore, a mosque can be built huge when the number of Muslims around that area can achieve that capacity.

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Mosque as Community Centre

There are hadiths which includes the functions of a shelter, an educational institution, a health care facility and a prison. (Rasdi & Utaberta, 2012). In Masjid al-Mukhlisin, we can see how the follow hadith and provide these facilities.

Minaret is also one of the element in remembrance of Allah. The main function of minaret is to convey azan to the Muslims far away to remind them of the daily prayer.

Figure 171: Minaret

Women’s space in a mosque

Figure 168: A place where they conduct

Men are encouraged to perform their prayers together in the masjid. On the other hand, women are not required or asked to perform the five daily prayers in the masjid.

Tuition classes spaces, they provide class for Standard 5,6, PT3, and also Form 5 and 6. The class they offer includes Bahasa Malaysia, Bahasa Jawi, Mathematics, Science, Physics and religious classes.

Figure 172: Separation screen in the main prayer hall

Figure 169: Outdoor Kitchen and eating

A place where they prepare food. Every Saturday they will cook for everyone and anyone can eat there, it is a way to achieve Tawhid.

When everyone sits down and eat together, they can interact with each other, and make their bond stronger, in a way they can unite.

Masjid al-Mukhlisin also have a library, dialysis centre and they will have a healthcheck event every month and it is free for anyone.

They are planning to build a hall which will be used for big events and for marriage purpose.

Unlike men, it is better for women to pray in the privacy of her house as indicated by the following hadith: “A woman’s prayer in her house is better than in her courtyard, and her prayer in her own room is better than her prayer in the rest of the house” (Narrated by Abu Dawud) However, they are permitted to attend the masjid as reflected in many hadiths, among others are as follows; “Do not prevent your women from going to the mosques, though their houses are best for them” (Narrated by Abu Dawud). “If your women ask permission to go to the mosque at night, allow them” (Narrated by Al- Bukhari). “When the wife of one of you asks about going to the mosque, do not stop her” (Narrated by Al- Bukhari). “If any among your women asks permission to go to the mosque, don’t stop her from going” (Narrated by AlBukhari). We can clearly see that women are still encouraged to go to the mosque.

Remembrance of Allah

Nature is the proof of the greatness and majesty of God Almighty.

God’s creatures such as trees, grass and flowers should dominate the building of Islamic design. (Rachmawaty, 2013) The presence of nature around or within a building is one of the main elements in Islamic architecture, however it is always forgotten.

Figure 173: Wuduk

Masjid al-Mukhlisin has a program where anyone can donate tree to be planted in the mosque’s compound.

It gives the user an opportunity to contribute to the mosque, with nature around the mosque, user will feel nearer to God. Figure 170: Tree around the mosque

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Every spaces in this mosque is separated in the means for men and women, for example, wuduk, toilet, changing room and the prayer hall. It is to prevent any harrasment from happening as Islam put women in a very high position, Islam proctects women, protect their dignity.

Hence, we can see that how Masjid al-Mukhlisin follows Hadith and separate the spaces between men and women.

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Figure 174: A group photo of the editors.

From Left to Right Tang Kar Jun Ling Siaw Zu Hooi Wei Xing Kenneth Chnag Wei Jian Lai Sze Chun

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