Abstract
The Islamic art and architecture have played a significant role in the development of historic cities in the
Muslim world; they were developed through time in response to socioeconomic and cultural needs of the
society. The paper will focus on the experience of the Islamic Arts Museum in terms of its role in raising public
awareness about Islamic art and architecture through its building that combines modernity and heritage in
unique Islamic architectural style and educational programs and activities that educate people about
conservation of Islamic heritage. The aim of this essay is to present the experience of IAMM in promoting
Islamic art and architecture in order to share experience as a successful model. To achieve this aim the
existing conditions of this museum were examined in terms of its building, decorated element, cultural
activities and conservation programs using traditional ways and modern technologies. A broad range of
information was collected from various sources and through a field survey carried out in the selected museum
from modern country leading development in the Muslim world. The collected information was analyzed with
particular regard to the special character. This paper is an attempt to address the important issues of
educational programs that raise public awareness about heritage through interior design and display of artifact
from different regions of Muslim world matters that have been raised in many museums around the world and it
is hoped that it is going to be a significant contribution to the subject of reviving Islamic architecture in the
modern world.
Keywords: Islamic art and architecture, museum, modernity and heritage, conservation programs, educational
activities.
Abstrak
Seni dan arsitektur Islam telah memainkan peran yang sangat penting dalam perkembangan kota-kota
bersejarah di dunia Muslim; dibangun sepanjang masa sebagai respon terhadap kebutuhan sosial ekonomi dan
budaya dari masyarakatnya. Makalah ini akan difokuskan pada pengalaman Museum Seni Islam dalam perannya
meningkatkan kesadaran publik tentang seni dan arsitektur Islam melalui arsitekturnya yang memadukan
modernitas dan warisan budaya Islam di dalam gaya arsitekturnya, program-program edukatif, dan aktivitasaktivitas yang mendidik masyarakat mengenai pelestarian warisan budaya Islam. Tujuan dari makalah ini adalah
untuk menyajikan pengalaman IAMM di dalam mempromosikan seni dan arsitektur Islam, dalam rangka berbagi
pengalaman sebagai salah satu model yang berhasil. Untuk itu, pembahasan mengenai museum ini akan
meliputi bangunannya, elemen dekorasinya, aktivitas-aktivitas kulturalnya, dan program-program konservasi
menggunakan cara-cara tradisional dan teknologi modern. Informasi yang sangat luas mengenai topik ini
diperoleh dari berbagai sumber dan survei lapangan di museum terpilih dari negara modern yang memimpin
pengembangan di dunia Muslim. Makalah ini merupakan sebuah upaya untuk merespon isu-isu penting dari
program-program edukatif yang meningkatkan kesadaran publik tentang warisan budaya melalui desain interior
dan cara menampilkan artifak dari berbagai wilayah di dunia Muslim yang telah diupayakan di berbagai museum
di berbagai belahan dunia. Diharapkan, terdapat kontribusi signifikan terhadap subjek revivalisasi arsitektur
Islam di dunia modern.
Kata kunci: seni dan arsitektur Islam, museum, modernitas dan warisan budaya, program konservasi, aktivitas
edukatif
Introduction
The Islamic Arts Museum Malaysia is one of the
worlds leading institutions dedicated to Islamic art
field that is attracting more interest than ever,
spanning all great Islamic civilizations and all corners
of the globe. The scholarly field of Islamic art is a
growing one and the Al-Bukhary Foundation has
recognized the importance for the establishment of
a museum that would preserve artifacts from Islamic
civilizations and act as a centre of education for the
study of the art, culture and history of Islam. Light
and modernity are the basic elements that made a
departure point of the architectural concept of this
museum in Malaysia. Away from the hassle and basal
and noisy streets of Kuala Lumpur city, this museum
is located on one of greenest areas of the city. The
sense of calm and order is created in its stark white
faade and blue domes and conveyed throughout the
entire interior spaces. The decoration of the building
is one of the special characters that expressed the
great architectural achievements of Islamic lands
which were of profound influence on this building
that has successive experience in displaying the
artifacts of brilliant past civilizations to their best
advantage. As a museum of Islamic art dedicated to
the preservation of ancient cultures, built at a time
when the world was at the brink of the 21st century,
it was imperative that the Museum be an
environment that was sleek and modern.
Architecture Gallery
The museum has dedicated on gallery for Islamic
architecture to enhance the richness of this art of
building in Islam, this art was one of the earliest
expressions of Islamic cultural identity and has
retained its importance ever since. Architecture is
best experienced in its original form and is not
something that is easily conveyed within the
confines
of
gallery
walls
and
showcases.
Nevertheless, the Islamic architecture gallery
devoted to architecture attempts to provide the
viewer with a survey of splendor of the monumental
art and this monumental art form in a museum
setting has been achieved by using a comprehensive
collection of scale models of prominent buildings
around the Islamic world and information panels
tracing the development of Islamic architecture, as
well as original artifacts of Islamic architectural
ornamentation such as tiles and carved wooden
panels6. Some of the most important monuments in
Islam are displayed here in the form of threedimensional architectural models: These ranges from
the colossal grandeur of the holiest mosques in Islam
Meccas Masjid al-Haram and site of the holy
Kaabah, the Prophets Mosque in Medina and the
Dome of the Rock in Jerusalem, one of the first
examples of Islamic architecture (Figure 8).
Additionally, mosques and mausoleums from
different periods and regions of the Muslim world
Conservation of Heritage
Prophet Mohammad peace be upon him stated:
Record and preserve the words that you hear from
me and deliver it to the next generations. In this
alighting statement lays indications to honor and
respect the past and also value and honor the
future. The effects and sparkles of identity in the
past
monuments and
writings,
especially
architecture is in itself valuable, and honoring this
value is respecting the present, respecting the past
and respecting the future and with the misconceived
aspects of it, is a source to reflect upon and an
intermediary for knowledge and consciousness8.
Artistic and cultural heritage objects worldwide
are affected by the conditions in which they exist.
None is free from the ravages of time and
environment. In Southeast Asia, in particular, there
is a need for suitable conservation facilities with
qualified and skilled professionals to conduct
concerted efforts to preserve heritage. As an
educator and a custodian of Islamic art and crafts
for present and future generations, the IAMM
museum has to take a key role in conservation,
restoration, and preservation of artifacts (Figure 11).
Through research and training, the IAMM
Conservation Centre furthers knowledge and
information management on conservation. The
conservation centers at IAMM presented a unique
Conclusion
As a museum of Islamic art dedicated to the
preservation of ancient cultures, built at a time
when the world was at the brink of the 21st century,
it was imperative that the museum will be an
environment that was sleek and modern. Islam is
not only a religion, it is a way of life and as evident
from the architecture of the Islamic Arts Museum
Malaysia and the artifacts that are on display in the
respected galleries of this building, it does not
purport to eradicate ones culture but instead,
enriches it. If these architecture and artifacts are
able to marry both culture and belief so successfully,
let it be a lesson to all that function and form,
culture and belief and above all, tolerance and
understanding can co-exist which will then lead to
peace and harmony. However, the IAMM Museum is a
learning centre and a place for Muslims and nonMuslims young and old people to congregate and
exchange ideas for the betterment of mankind
irrespective of religious backgrounds.
All in all, in the past 10 years since its official
opening, the museum has rapidly developed into a
centre of education, heritage preservation and
cultural exchange. Through its activities it will
continue in its dedicated efforts to impart
knowledge, and to foster global understanding and
an appreciation of the arts, architecture and
lifestyles of Islamic civilization.
Recommendation
This paper focused on the Islamic Arts Museum
Malaysia and its experience in recognition of the
importance of architecture to the artistic traditions
of the Islamic world. It will be useful to consider
some issues that are being experienced with this
museum to end up with some recommendations.
These recommendations could be as guidelines that
will be useful for future in order to revive the
Islamic art and architecture in different regions of
the Muslim world. Thus, these recommendations are
as follows:
1. Museums are places of great interest to educated
people; educational program may serve to
promote public awareness about significance of
architectural heritage and the responsibility they
2.
3.
4.
5.
Acknowledgment
This paper would not succeed without the
intellectual contributions, work and support of many
individuals to whom I am most grateful and
indebted. I would like to express the deepest
gratitude to all of my colleagues in different
departments of IAMM. My appreciation goes to the
director office of Islamic arts museum of giving me
an opportunity to work in the museum and access to
all collections and facilities for continues three
years. Finally also acknowledge my heartiest
gratitude to Al-Bukhary foundation for its support.
References
1
Imriyanti
Abstract
Mosque Architecture is a part of Islamic architecture. Mosque should be fused with elements of nature because its
function as a place to pray to God who created the universe. Al Markas Al Islamic Makassar mosque is used as a
center of Islamic aspirations of the people and the government to accommodate all the activities of moslems in
Makassar. Through this function, the provision of Al Markas Al Islamic mosque began from the desire of Islamic
societies in Makassar, which wants the Islamic center to be equipped with facilities and infrastructure as well as
architectural, monumental buildings and structures that can be last for hundreds of years (continuous), blend with
the environment, and also can be used by the public. Having regard to the function of a mosque especially at the
Al Markas Al Islamic Makassar mosque, then the problem that arise is how the Al Markas Al Islamic mosque can be
survived/sustainable in order to function as a place of worship and as a center of Islam. This research is a
descriptive qualitative research that is trying to generate data in the form of systematic and accurate picture of
the object of study. The sustaiprophetlity of Al Markas AL Islamic mosque can be known through the concept of
Islam in accordance with the view of Islam as well as the sustaiprophetlity of the buildings that seen in the spatial
pattern of the mosque, appearance, natural lighting, natural ventilation, and user behavior of the mosque.
Keywords: mosque architecture, sustaiprophetlity, view of Islam
Abstrak
Arsitektur masjid merupakan bagian dari arsitektur Islam. Bangunan masjid sebaiknya dapat menyatu dengan unsur
alam karena masjid difungsikan sebagai wadah dalam bersujud/sembahyang kepada Allah SWT yang menciptakan
alam semesta ini. Masjid Al Markas Al Islamic Makassar merupakan kompleks kegiatan Islam yang digunakan sebagai
pusat aspirasi masyarakat dan pemerintahan yang dapat menampung seluruh kegiatan umat Islam di Makassar.
Melalui fungsi inilah maka pengadaan masjid Al Markas Al-Islamic bermula dari keinginan masyarakat Islam di kota
Makassar, yang mana menginginkan pusat kegiatan Islam yang dilengkapi dengan sarana dan prasarana juga
bangunannya monumental yang secara arsitektur dan struktur bisa bertahan sampai ratusan tahun (berkelanjutan),
dan menyatu dengan lingkungannya serta dapat digunakan oleh masyarakat luas. Dengan memperhatikan fungsi
masjid terutama pada masjid Al Markas Al Islamic Makassar maka permasalahan yang muncul adalah bagaimanakah
arsitektur masjid Al Markas Al Islamic dapat bertahan/berkelanjutan agar dapat difungsikan sebagai tempat
beribadah dan sebagai pusat kegiatan Islam. Penelitian ini merupakan penelitian deskriptif yang bersifar kualitatif
yaitu penelitian yang berusaha menghasilkan data berupa gambaran yang sistematis dan akurat dari objek kajian.
Keberlanjutan masjid Al Markas Al Islamic dapat diketahui melalui penyatuan konsep masjid Al Markas Al Islamic
sesuai dengan pandangan Islam serta keberlanjutan dilihat pada bangunan yakni pola tata ruang masjid,
penampilan, pencahayaan dan penghawaan alami serta perilaku pemakai masjid.
INTRODUCTION
Architecture of the mosque is a part of Islamic
architecture. Islam is generally derived from the
word "Salima" which means submission, submissive
and obedient to obtain greetings that means safety
and peace. While the concept of Islamic philosophy
LITERATUR REVIEW
The Mosque in Islamic Architecture
The emergence of Islamic architecture was
when the Prophet Muhammad emigrated to Medina.
The society of Medina was known to be more mildmannered when Prophet Muhammad received
symbols. Before the Prophet's hijrah to Medina, the
obligatory prayer is only done in private homes while
they lived in Mecca (makiyah), and the residents
could not accept the religion brought by the Prophet
Muhammad. The mosque that served as a
congregational prayer was first built in the village of
Quba, on the way emigrated to Medina, the Prophet
and Ali Bin Abi Talib set up a very simple mosque.
The building consists of a rectangular with a six
colonnaded portico. The first mosque in Islam
socialization is merely a place to prostration, prayer
hall and shelter from the hot sun. Recorded in
history that the mosque was built in the early 12
Rabiul Awal, Hijri year. In the Prophet's mosque was
also the first to perform Friday prayers. The early
emergence of milestone of Islamic architecture was
the residence of Prophet which also functioned as a
mosque and a gathering place for friends to listen to
a sermon of Prophet Muhammad. The building is
nuanced Arabic in 622 AD, open square with a length
of 56 m2. The emphasis was on the subject of
simplicity and tranquility in everyday life of the
Prophet. The building is spacious and covered almost
plain, wall covering along the inside wall facing the
Qiblat, and called zulla, or shelter, with a field of
palm trees and the leaves serve as the roof
plastered with grass.
2.
3.
3.
4.
5.
6.
7.
4.
8.
9.
Sustainable Building
The scope of sustainable development is closely
connected
with the development
of urban
communities that can support a country's economy
and
politics.
Sustainable
development
is
development that is basically able to meet the needs
DISCUSSION
Al Markas Al Islamic Makassar
Al Markas Al Islamic mosque is located in the
settlement region of the northern part of the city of
Makassar. The mosque is one of the biggest
landmarks in the city of Makassar. It was built in
1994 which aims to accommodate the religion
activities, and this is in accordance with one of the
functions that make the mosque as a place of
worship,
preaching,
meetings,
lectures,
and
economic processes in the surrounding communities.
In general, the mosque is a place of worship for
the community11. The mosque is a sacred building
which has the direction to bow before the Almighty.
2. Building
a. Spatial pattern Al Markas Al Islamic mosque
The Al Markas Al Islamic mosque consists of
three floor, where the first floor is intended
to support facilities of mosques in various
activities, second floor as a place of
worship while the third floor functioned as
a working area, and the balcon as the area
of cross ventilation or natural light.
Privat
Service
Service
Publik
Entrance
The pattern of horizontal space
b. Appearance of buildings
The appearance of the Al Markas Al Islamic
Makassar mosque is built with basic shapes
of timpalaja house that has been a hallmark
of traditional buildings. Form like this gives
appeal to people directly. The concept of Al
Markas Al Islamic has four physical criteria,
Natural lighting
The Al Markas Al Islamic mosque gets a good
natural lighting on the first and second floor
in the afternoon, because the lighting
comes through the placement of doors on
each side of the building as well as natural
lighting is also obtained through the
placement of a balcony that has a void
directly to the second floor so that the
reflection of direct sunlight can be enter
and be accepted on the second floor, i.e
the prayer room. While lighting to the first
floor enter through the placement of doors
and windows of buildings surrounding the Al
Markas Al Islamic mosque.
Natural lighting in the Al Markas Al Islamic
mosque is one of the energy savings as a
priority in an effort to realize the value of
sustaiprophetlity in building the Al Markas
Al Islamic Makassar mosque. The energy
savings that occur in the use of natural
lighting and natural ventilation is processing
environments that performed significantly
lead to ecological sustaiprophetlity. Natural
lighting system used in the mosque complex
of Al Markas Al Islamic is done during the
day by way of direct lighting and reflection/
transmission of an object or a surface.
Natural ventilation
Natural ventilation on Islamic Al Markas Al
Islamic is usually found on the side of the
modification
approach
tailored
to the
geographic mosque. Ventilation function is to
meet the health and thermal comfort. Health
needs include providing oxygen for breathing,
prevention of high concentrations of CO 2,
smoke and other gases that are harmful,
preventing the concentration of bacteria and
odor suppression. The need for thermal
comfort include the transfer of heat out of
the room, helping the evaporation of sweat
from cooling the building structure. Thermal
comfort was also obtained from the gusts of
wind coming into the building. In addition to
wind or air entering the building there is also
the effect of solar radiation on thermal
comfort19.
3. Behavior
In terms of behavior is one support the
sustaiprophetlity of the building. User behavior
on the Al Markas Al Islamic mosque is Moslem
and mosque authorities. In the implementation
of the sustaiprophetlity of behavior is a form of
maintenance
and
participate
in
the
implementation of environmental cleanliness
mosque because it is in accordance with the
meaning of the mosque in Islam which should
have beauty, cleanliness, peacefulness so that
sustaiprophetlity can be implemented on a
building Al Markas Al Islamic mosque.
3
4
5
6
7
8
9
CONCLUSION
Sustainable architecture in Al Markas Al Islamic
mosque can be attributed with Islamic viewpoint. in
terms of ecological sustaiprophetlity can be seen at
the headquarters of Al Markas Al Islamic that
contained plants or yard is overgrown by various types
of ornamental plants and fruits that can be used to
provide a sense of peace and close to the natural
elements. Sustaiprophetlity of the Al Markas Al Islamic
mosque through a spatial pattern, appearance, lighting
and natural temperature related to the operational
system of Islamic mosques that has Hissiyah aspects,
Maknawiyah aspects, and Ijtima'iyah aspects that is
intended as a place of worship to God as well as the
central place of broadcasting and dakamiah as the
symbols of Islam.
10
11
12
13
14
15
16
17
REFERENCES
170
| Journal of
18
19
COMPARATIVE
STUDY
BETWEEN
THREE
TRADITIONAL HOUSES IN ISLAMIC CAIRO
COURTYARDS
OF
Abstract
Direct solar radiation is considered the most important climatic element, which has direct and indirect
influences on designing buildings and open spaces. In hot arid regions, like Cairo, the main aim is to reduce the
heat load in summer, and to maximize it in winter. The aim of the present comparative study is to determine
the shaded area and the quantity of direct solar radiation (on 21 June & 21 December) fall on walls, floors and
openings of three courtyards in traditional Islamic houses in old Cairo. For this purpose a network of three
traditional courtyards houses has been selected in old Islamic Cairo. The first is Zaynab Khatun house (built
1468AD), the second is Gamal Al-Din Al-Dahaby (built 1637AD), and the third is Es-Sinnari house (built 1794AD).
Key words: courtyards; traditional houses; Islamic Cairo.
Abstrak
Radiasi matahari langsung merupakan elemen iklim yang paling penting untuk dipertimbangkan dalam
perancangan, baik yang memberikan pengaruh langsung maupun tidak langsung pada perancangan bangunan
dan ruang terbuka. Di daerah kering dan panas, seperti halnya Cairo, beban panas di musim panas dikurangi
dan dimaksimalkan di musim dingin. Tujuan dari penelitian yang menggunakan tiga studi banding ini adalah
untuk menentukan daerah yang teduh dan melihat jumlah radiasi matahari langsung pada tanggal 21 Juni dan
21 Desember, yang mengenai pada dinding, lantai dan bukaan yang bersumber dari halaman rumah tradisional
Islam di kota tua Kairo. Untuk itu, telah dipilih tiga rumah tradisional di Kairo yang memiliki halaman yaitu
rumah Zaynab Khatun yang dibangun pada 1468AD, kedua rumah Gamal Al-Din Al-Dahaby yang dibangun pada
1637AD, dan yang ketiga adalah rumah Es-Sinnari yang dibangun pada 1794AD.
Kata kunci: halaman, rumah-rumah tradisional, Islam Kairo.
Introduction
Housing is a basic human need. Its primary
purpose is to provide shelter from the stresses of
the surrounding environment. In addition a house
offers comfort and convenience to those living in
it. Help towards providing the comfort requires
recognizing some general principles of house
design in relation to the elements of climate.
Direct solar radiation is considered the most
important climatic element, which has direct and
indirect influences on designing buildings and open
spaces. In hot arid regions, like Cairo, the main
aim is to reduce the heat load in summer, and to
maximize it in winter.
Courtyard thermal performance is mainly
affected by the solar radiation penetration on the
internal envelope. The courtyard building form can
be an efficient modifier to the climatic conditions
Al-Dahaby courtyard
Es-Sinnari courtyard
172
10 am., on 21 June
12 a.m., on 21 December
Figure 2a. Curves of solar radiation amount received by Zaynab Khatun courtyard surfaces
on 21 June and 21 December and some photos in particular time (The researcher)
12 a.m., 21 June
14 p.m., on 21 December
Figure 2b: Curves of solar radiation amount received by Es-Sinnari courtyard surfaces
on 21 June and 21 December and some photos in particular time (The researcher)
174
15 p.m., on 21 June
13 p.m., on 21 December
Figure 2c. Curves of solar radiation amount received by Al-Dhaby courtyard Surfaces
on 21 June and 21 December and some photos in particular time (The researcher)
Amount of solar
courtyards openings
radiation
received
by
.
The east facade of Zaynab Khatun courtyard
176
Figure 5. The shaded and exposed area and openings of the south facades on 21 June (The researcher)
Figure 6. The shaded and exposed area and openings of the west facades on 21 June (The researcher)
Conclusion
178
References
1
5 M.A.
A.Mohsen.
1978.
The
thermal
performance of courtyard houses (Ph.D.
Thesis).
Department
of Architecture,
University of Edinburgh
6 Ibid
7
http://www.sunearthtools.com(Accessed
October10, 2012)
9 Ibid
10 Y.Wazeri, 1997. The relationship between solar
radiation and building design in North Africa
(M.Sc.Thesis). Institute of African research and
studies, Department of Natural resources, Cairo
University
11 Ibid
12 Ibid
13 Ibid
Esti Istiqomah
Abstract
Priangan was a region with a distinctive historical background and administrative unity. The region consisted of
7 regencies in present West Java Province. There were some old community mosques in the region. The aim of
this paper is to formulate architectural characteristics of Priangan old community mosques and their overall
development. The mosques are no longer observable today. Therefore, the study is referring to old
documentations. The oldest available documentations of such mosques were presented in the form of photos
from Dutch colonial era, after the ethical policy. Therefore, the study is limited from the year 1900 to 1942.
Based on the photos, the mosques were resketched by outlining the intended variables, which are building
mass, transitional space, and roof. There were some common architectural characteristics that can be
concluded from Priangan old community mosques. The common characters are single mass, surrounding
verandah, and two stacked pyramidal roof. On the overall development, the mosques showed the peak of
architectural characteristics variations on the photos that were taken in the year 1925.
Keywords: mosque, Priangan, colonial, characteristic, architecture
Abstrak
Priangan merupakan suatu wilayah yang memiliki kesamaan latar historis dan pernah memiliki kesatuan
administrasi. Wilayah ini meliputi 7 kabupaten di Provinsi Jawa Barat saat ini. Di wilayah tersebut terdapat
masjid-masjid komunitas lama. Makalah ini bertujuan untuk merumuskan karakteristik arsitektural masjidmasjid komunitas lama yang ada di Priangan serta kecenderungan perkembangan keseluruhannya. Masjidmasjid tersebut saat ini sudah tidak dapat diamati lagi di lapangan. Oleh karena itu, studi karakteristik
dilakukan melalui sumber dokumentasi bersejarah. Dokumentasi masjid-masjid tersebut mulai muncul pada
masa kolonial Belanda setelah politik etis dalam bentuk foto. Oleh karena itu, kurun waktu kajian dibatasi
antara tahun 1900 hingga tahun 1942. Dari foto-foto tersebut, masjid kemudian di sketsa ulang untuk
memperjelas variabel-variabel yang akan dianalisis, yaitu massa, ruang, dan atap. Dari hasil analisis,
didapatkan karakteristik arsitektural masjid komunitas lama di Priangan yang umum, yaitu memiliki massa
tunggal, selasar keliling, dan atap tumpang 2 tumpuk. Kemudian dalam foto masjid-masjid yang diambil tahun
1925, karakter arsitektural masjid menjadi semakin beragam.
Kata kunci: masjid, Priangan, kolonial, karakteristik, arsitektur
Introduction
Based on a preliminary study, Priangan had old
community mosques which shared architectural
characteristics similarities among them. Priangan
was a region in West Java which had distinctive
historical background and administrative unity.
Priangan was one of the fractions of Sunda Pajajaran
Kingdom. When Sunda Kingdom collapsed, it was
divided into smaller fractions, among them were
Discussion
Photo
Location
Year
Photographer
/Collector
Source
Sukabumi
1901 1902
A.E.F.Muntz
Banjaran, Bandung
1912
G.A.J.Hazeu
Cibolang, Bandung
1927
Tropenmuseum
Garut
Cisurupan, Garut
1925
1910 1925
Islam Stichting
ThillyWeissenborn
Leiden
KITLV
Geheugen Van
Nederland
Wikimedia
Trogong, Garut
Trogong, Garut
Trogong, Garut
Trogong, Garut
1900 1940
1905
1911
KITLV
Ansichtskarten
KITLV
Wikimedia
Photo
Location
Year
Photographer
/Collector
Source
1900 1927
Tropenmuseum
Wikimedia
Tropenmuseum
Wikimedia
Istri, Pengkolan,
Garut
1925
Islam Stichting
Leiden
KITLV
Photo
Location
Year
Photographer
/Collector
Source
Pamijahan,
Pamijahan,
Singaparna,
Tasikmalaya
Tasikmalaya
Tasikmalaya
1925
1910
1910
1925 1933
Islam Stichting
Islam Stichting
Islam Stichting
G.F.J.Bley
Leiden
Leiden
Leiden
KITLV
KITLV
KITLV
Wikimedia
Source: KITLV, Wikimedia, Geheugen Van Nederland, Ansichtskarten, 2012 - 2013
Cibatu, Garut
single mass
symmetrical mass
surrounding verandah
single mass
surrounding verandah
symmetrical mass
single mass
symmetrical mass
surrounding verandah
symmetrical mass
single mass
terrace in front of
the main room
symmetrical mass
2 stacked main
roof
additional gable
roof
single mass
symmetrical mass
surrounding verandah
single mass
no transitional
space between
the exterior and
interior
pyramidal roof
with dome
symmetrical mass
surrounding
verandah
2 stacked
main roof
verandahs hipped
roof
towers
pointed roof
Picture 10. The Great Mosques in Priangan (Source: Wikimedia and KITLV, 2012 2013)
symmetrical mass
surrounding
verandah
symmetrical mass
stacked pyramidal
main roof
verandahs
hipped roof with
twin gables
1901
1927
Sukabumi
single mass
symmetrical
mass
Banjaran
single mass
symmetrical mass
Cibolang
single mass
symmetrical mass
Garut
single mass
symmetrical
mass
symmetrical
mass
single mass
symmetrical mass
Istri
Tarogong
Cisurupan
single mass
single mass
symmetrical
mass
main mass &
verandah
symmetrical
mass
main mass &
verandah
Singaparna
Pamijahan
Cibatu
main mass,
verandah,
& twin towers
symmetrical
mass
Source: Author, 2013
Sukabumi
1927
Banjaran
Cibolang
terrace in front
of the main
rooom
Garut
Cisurupan
Tarogong
Istri
no
transitional
space
Cibatu
extended
front
verandah
mass
the masses
were
surrounded by
transitional
space
Pamijahan
extended
front
verandah
mass
Singaparna
Source: Author, 2013
3. Roof
From the photos, old community mosques in
Priangan can be classified into 2 major categories
based on their roof. First category was the mosques
which only had the main roof. Those mosques were
in Sukabumi (1901), Tarogong (1905), Cisurupan
(1910 1925), Banjaran (1912), Istri Mosque (1925),
and in Cibolang (1927). Second category was the
mosques which had additional roof. Those mosques
were in Pamijahan (1910), Garut (1925), Cibatu
(1925), and Singaparna (1925 1933).
1927
2 stacked
pyramidal roof
Sukabumi
2 stacked
pyramidal roof
Banjaran
2 stacked
pyramidal roof
Cibolang
2 stacked main
roof
Garut
terraces gable
roof
2 stacked
pyramidal roof
Cisurupan
Tarogong
2 stacked
pyramidal roof
pyramidal roof
with dome
Istri
2 stacked main
roof
verandahs
hipped roof
Cibatu
towers
pointed roof
2 stacked main
roof
Pamijahan
verandahs
hipped roof
2 stacked main
roof
Singaparna
verandahs
hipped roof
with twin
gables
References
1
2
Closing Remarks
Based on the above analysis, the architectural
characteristics of old mosques in Priangan can be
concluded. Most of the mosques had symmetrical
mass and only consisted of the main mass. Most of
the mosques had transitional space that surrounded
their main room or their mass. Most of the mosques
also had 2 stacked pyramidal main roof form with 2
sloping angles.
Beside the general cases, there were also some
unique characteristics of the mosques. The Mosque
in Cibatu, Garut (1925), had rather distinctive mass
due to its twin towers, which were usually presented
on the great mosques in Priangan. The Mosque in
Garut (1925) and Pamijahan, Tasikmalaya Regency
(1910) were the rather distinctive mosques from the
transitional space characteristics. The Msoque in
Garut only had the transitional space in front of the
main room, while the Mosque in Pamijahan had it in
the form of trench-like space, different from any
other mosques. But the most distinctive mosque of
all was Istri Mosque in Pengkolan, Garut City (1925).
The mosque had a dome, did not have any
transitional space, and its symmetricity could not be
determined due to its photo angle. There were also
some tendencies between neighboring regencies,
which occured in Tasikmalaya and Garut. Both of
them had mosques with additional masses and roofs.
There were some certain years of photo taking
which showed certain transformation of the mosques
characteristics. Photo in year 1910 showed the first
mosque with mass and roof addition in Pamijahan.
However, the photos from 1925, which contributed
the largest number of photos, showed the peak of
additional roof. Those photos also showed the most
varied transitional space configurations.
There were also some events which took place
in the Dutch East Indies during the year 1925. In
1924, the cities state of gemeente (city with partial
autonomy rights) was changed into stadsgemeente
(city with full autonomy rights). In 1926, the Java
Island was divided into 3 provinces, which were West
Java, Central Java, and East Java10. Those
administration reforms, which were the attempts
toward decentralization, could have possibly made
the responsible of the authorities to fell on smaller
areas. Therefore, the fringes or inland areas would
have had received more attention, such as perhaps
some documentation efforts.
3
4
10
Abstract
God created human as caliph on this earth. Caliph means leader, care-taker and guardian. Therefore humans
have an obligation to maintain, preserve and conserve this natural for future generations. Today we see a lot of
damage that occurs in the earth caused by human behavior. Islam saw the whole of nature as a place of prayer
that must be maintained its cleanliness and purity. Therefore as Muslims we need to preserve nature as we
keep our place of prayer. The main objective of this paper is to re-questioning and re-interpreting the idea of
sustainability in Islamic Architecture through a critical analysis of first project of 2nd year architecture student
of UKM which is the Temporary Praying Platform. The discussion itself will be divided into three (3) main
parts. The first part will be discussing contemporary issues in Islamic Architecture especially in the design of
Mosques while the second part will expand the framework of sustainability in Islamic Architecture. The last
part will be analyzing some sample of design submission by 2nd year students of UKM on the temporary praying
platform project. It is expected that this paper can start a further discussion on the inner meaning in Islam and
how it was implemented in the design of praying spaces in the future.
Keywords: Sustainability, Islamic Architecture, Temporary Praying Platform
Abstrak
Tuhan menciptakan manusia sebagai khalifah di muka bumi ini. Khalifah berarti pemimpin, penjaga dan wali.
Oleh karena itu, manusia memiliki kewajiban untuk memelihara, menjaga dan melestarikan alam ini untuk
generasi mendatang. Sekaranginikitatelahmelihat banyak kerusakan yang terjadi di bumi yang disebabkan oleh
perilaku manusia itu sendiri yang disebutkan sebagai khalifah di bumi. Islam melihat seluruh alam sebagai
tempat beribadah yang harus dijaga kebersihan dan kemurniannya, oleh karena itu, sebagai umat Islam adalah
perlu melestarikan alam seperti menjaga tempat ibadah mereka. Tujuan utama dari makalah ini adalah untuk
mempertanyakan dan menafsirkan kembali gagasan keberlanjutan (sustainable) dalam Arsitektur Islam melalui
analisis kritis tugas pertama dari mahasiswa arsitektur angkatan tahun kedua dari Universiti Kebangsaan
Malaysia (UKM), yaitu tugas perancangan " tempat beribadah sementara "atau temporary praying platform .
Kajiandibagi menjadi tiga bagian utama. Bagian pertama akan membahas isu-isu kontemporer dalam Arsitektur
Islam terutama dalam desain masjid. Kajian kedua adalah kerangka keberlanjutan dalam arsitektur Islam.
Bagian ketiga adalah analisis dari beberapa sampel pengajuan desain oleh mahasiswa. Diharapkan tulisan ini
dapat memulai diskusi lebih lanjut tentang makna batin dalam Islam dan bagaimana penerapannya dalam
desain ruang beribadah yang sustainable.
Kata kunci:Keberlanjutan, Arsitektur Islam, tempat beribadah sementara
Introduction
The main objective of this paper is to requestioning and re-interpreting the idea of
sustainability in Islamic Architecture through a
critical analysis of first project of 2nd year
198198198
Journal of Islamic Architecture Volume 2 Issue 4
|
December 2013
Conclusion
Humans as caliph on earth have a responsibility
to safeguard the nature. Much damage has already
occurred in nature that demands we should be more
concerned about the existence of nature for now.
Maintaining and preserving nature is actually a form
of human worship to God Almighty. Sustainable
architecture is one way to maintain the balance of
nature and human social condition.
In this case, 2nd year Architecture Students UKM
trying to apply the concept of sustainable
architecture in design "temporary praying platform"
with the composition, clarity of design information,
focus on each element sustainable and Islamic
architecture. The design has been developed from
ideas based on Islamic principles by balancing the
relationship
of
God,
man,
and
nature
(hablumminallah,
hablumminannas,
and
hablumminal'alam).
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