SCHOOL OF ARCHITECTURE, BUILDING & DESIGN Centre for Modern Architecture Studies in Southeast Asia Bachelor of Science (Honors) (Architecture) ARCHITECTURE CULTURE & HISTORY 2 (ARC60203)
Project 2: Report
NATIONAL MOSQUE OF MALAYSIA
Tutor: Pn. Hayati
Members: Mohd Anwar Bin Fauzi (0320313) Muhammad Ashroff B Abd Wahab (0325736) Shefereena Isreen Binti Mohamad Ishak (0325915) Siti Nur Fatahiah Bt Md Ezamudin (0320595) Tan Jee Khium (0324827)
CONTENTS 1.0 Introduction
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1.1 Building Facts 1.2 History of the Building 1.3 The Architects 2.0 Site Context Analysis 2.1 … 2.2 … By Tan Jee Khium (0324827)
3.0 Architectural Layout of Building 3.1 Plan to Section / Elevation Analysis 3.2 Circulation to Use-Space 3.3 Organization Analysis By Shefereena Isreen Binti Mohamad Ishak (0325915)
4.0 Architecture Style Analysis 4.1 Traditional Malay 4.2 Islamic By Siti Nur Fatahiah Bt Md Ezamudin (0320595)
5.0 Building Construction, Structure, and Materials Analysis 5.1 Characteristics 5.2 Building Materials 5.3 Renovations By Muhammad Ashroff B Abd Wahab (0325736)
6.0 Architectural Elements / Components Analysis 6.1 Prayer Hall 6.2 Access
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6.3 Courtyard 6.4 Landscape and Pool 6.5 Verandah 6.6 Minaret 6.7 Mausoleum 6.8 Meeting Hall 6.9 Mihrab and Mimbar By Mohd Anwar Bin Fauzi (0320313)
7.0 Conclusion 8.0 References
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1.0
INTRODUCTION
Mosques are an important part of the Islamic society, as it indicates the Islamic growth and culture of a nation. Most mosques nowadays have their own unique architecture which became the basis of mosque architecture throughout the world. The diversity of mosque architecture has developed its understanding towards the function that the mosque should behold . As Islam developed, mosque architecture started to develop as well. The function of the mosque is to not only be the center of religion, but as well as to be the symbol and image of Islam, as it could represent the religion and the teachings that it brings.
1.1
Building Facts
The National Mosque of Malaysia, that is located at Jalan Perdana, was officially opened in 1965 with a capacity of 8000 worshippers per session whereas now the capacity has been upgraded up to 15000 worshippers. It was built on a land area of 13 acres with a Minaret that height height up to 73 metres and 16 folds in umbrella dome roof
Figure1.1 shows the 13 acres land proposed to build build Masjid Negara (Masjid Negara Publication Book p.9) 3
Masjid Negara was originally supposed to be named after the first Prime Minister of Malaysia, but he declined the honor and recommended the name ‘Masjid Negara’ (National Mosque) to reflect the importance of the Islam in Malaysia instead (Lim, Y. L, 2007) Though it was built 40 years ago, its modern approach to architecture is still relevant in the context of today’s social-cultural and modern environment in the country where its architecture emphasizes functional aspects as well as the spirit of time and place unlike the other mosques, it does not imitate the Middle Eastern and Indian mosques architecture, which was commonly practiced during the colonial period. It has been identified identified as an ‘International Style’ building building explains that it does not convey any architectural references towards any ethnic or cultural values of any particular race; it reflects the effort and contribution of every level in a multi-religious and multi-racial Malaysia. The National Mosque embodies the spirit and inspiration of a nation and the universal values of Islam and is a proud symbol of Malaysia and its citizens.
1.2
History of Building
30th July 1957, in the meeting of the Federal Executive Council, an idea to build a national mosque as a symbol of the country’s independence was mooted. Then, on 5th March 1958 in another meeting consists of Chief Ministers of the eleven states in the Federation of Malaya, a proposal was made to name the mosque Masjid Tunku Abdul Rahman Putra, in recognition of Yang Teramat Mulia Tunku Abdul Rahman Al-Haj’s efforts in guiding the country to gaining independence. (Lim, Y. L, 2007) However, Tunku refused this honour; on the contrary, he named it Masjid Negara in thanksgiving for the country’s peaceful independence without bloodshed.
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The site was selected by Tunku Abdul Rahman for its beautiful natural setting with notable buildings around it. Tunku remarked that “in the days of colonial rule a few Government buildings grew up around this particular site, but nobody would touch the area for further development because of its deep ravines and hills which seemed impossible for use. When I first looked upon this empty site, I felt that as if God had ordained that it should be reserved for the building of this national mosque in independent Malaysia.” Malaysia.” (Lim, Y. L, 2007) The National National Mosque was successfully successfully completed for its official opening on Friday, 27th August 1965 by His Majesty the Yang di-Pertuan Agong.
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Figure1.2 shows the construction of Masjid Negara in 1965 (Masjid Negara Negara Publication Book, p.15)
Today, the mosque sits in the midst of activity within Kuala Lumpur city centre. It is surrounded by notable buildings; the existence of The National Mosque in the midst of the old and new buildings results in the building taking on the characteristic of an open museum that illustrates the evolution of Islamic architecture in the country.
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1965
2016
1.3 The Architects
Initially, local and international design competitions were proposed to obtain suitable designs for Malaysia’s National Mosque. However, the proposed competitions were not realized because it would increase the overall cost of the building, as well as fearing that the works of foreigners may not reflect the local context and national spirit. Consequently, the project was given to architects from the Design and Research Branch of the Federal Public Works Department. It was led by three architects, two of whom were local architects named Dato’ Ikmal Hisham Albakri and Dato’ Baharuddin Abu Kassim, as well as a British architect named Howard Ivor Ashley. Dato’ Ikmal Hisham Albakri became the first Malaysian to obtain an architectural diploma in the University of Sheffield in 1956, before furthering his studies in Tropical Architecture/Town Planning in the Architectural Association School of Architecture, London, in 1962. Dato’ Baharuddin studied in depth on the topic of mosque design during his time in the University of Manchester, and had even designed a mosque as his final-year thesis in 1958. A decision was made for Baharuddin Abu Kassim to lead the design team and carry on the work till the completion of the building. Prior to planning and designing, he 7
and other committee members had been sent to other countries, such as India, Pakistan, and Saudi Arabia to conduct a few case studies of famous mosques in those countries. Furthermore, he applied his knowledge on mosque design from his study during his university years. Based on his design thesis during his studies in Victoria University of Manchester on a mosque for the state of Selangor, he proposed the functions of the mosque not only a place of worship, but also as social activities centre for the community; he firmly believed a mosque should be a Muslim cultural centre.
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2.0 SITE CONTEXT ANALYSIS
Building accessibility. Relationship of building to surroundings - compare the similarities or differences. Respond to climate.
2.1 Site Location & Topography
Figure 2.1 Location of Mosque and Places of Interest around the mosque. Note the LRT and train lines coloured on the map. The mosque is circled in red. (Google Maps)
The National Mosque is located south west of Central KL, close to where the first buildings of Kuala Lumpur was build in the 19th century, where the Klang and Gombak river met. The mosque is located at the oldest part of Kuala Lumpur, where Kuala Lumpur was first founded and colonial buildings can still be seen, majority of which
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located on the east side of the Klang River. The mosque is located on the west side of the river within the Perdana Lake Park, as shown in Figure 2.1.
Figure 2.12 Topology map of the site. The mosque is circled in red.
The site is located at the bottom of the hill and the mosque sits on a sloped site as shown in Figure 2.12. The site was sparsely populated and surrounded by forest with an exception of a Venning Road Brethren Gospel Hall when the site was allocated by the government. Although the site is 13 acres big, the building itself only accounts to less than 3 acres.
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2.2 Site Circulation
The parking lots are located at the north and south of the side and the main entrance of the mosque is located at the southeast. There are other entrances around the building and the lecture hall is located at the southwest, next to the car park.
Figure 2.2 Clockwise from top left: Man prayer entrance, Women prayer entrance, Non-Muslim Entrance.
Figure 2.3 Floor Plan of the mosque. The red arrows shows the direction of movement towards the main prayer hall. (Chan, C.Y., 2009) 11
Today, the main entrance is used as the women prayer entrance while the other two entrances are for male prayers and non-muslims as shown in Figure 2.2. The man prayer entrance is labelled C, the women prayer entrance is labelled B and the non-muslim entrance is labelled A as in Figure 2.3. The entrances are segregated due to religious reasons. All the paths from the entrance leads into the prayer hall (Labelled 1 in Figure 2.3) which is fully indoors and restricted to muslims only. The walkways are wide and covered to shelter the prayers from the weathers as they walked to the main prayer hall, shown in Figure 2.4. The warrior’s memorial contains the remains of the dignitaries and is located at the west of the mosque (Labelled 3 in Figure 2.3), surrounded by a circular moat and covered with a dome with Islamic star motifs.
Figure 2.4 Covered Walkways to the main prayer hall
2.3 Accessibility
The mosque is connected via major roads such as Jalan Kinabalu and the always congested Jalan Damansara. The mosque is also accessible by public transport as it is only a 5 minutes walk to the Old Kuala Lumpur Railway Station served by the KTM Commuter. A link bridge was also built from the railway station towards the Pasar Seni LRT station served by the Kelana Jaya LRT Line and the upcoming MRT Line. The LRT 12
station also acts as a main bus hub for city buses. Figure 2.1 shows the proximity of the railway lines and the LRT lines to the mosque. The mosque isn’t crowded most of the time except during Friday's where it is mandatory for Muslims to pray in a mosque. Most of them opt to use public transport to get there rather than driving due to heavy traffic and lack of parking space around the site.
2.4 Surrounding Buildings
The mosque is surrounded by a mix of colonial and modern era buildings, each of them tells a timeline on how the city progresses since its founding back in the 19th century. Most of the buildings surrounding the site, especially on the west side of the river are build with Islamic motifs and styles especially buildings after the construction of the mosque. This is because the national mosque symbolises the status of Islam within the country after Independence, where Islam is the official religion as stated in the Federal Constitution. As such, buildings built around the mosque are designed with Islamic motifs and symbols as well as functionally Islamic related, such as the JAWI building across the mosque, as shown in Figure 2.13. The following are the list of buildings around the National Mosque in chronological order.
Figure 2.13 JAWI Building in the distance across the mosque. 13
Old Kuala Lumpur Railway Station
Figure 2.5 The Old Kuala Lumpur Railway Station
Built in 1906 and completed 4 years later, this station is used as a main terminus for intercity trains. It was designed by Arthur Bennison Hubback, whom was the assistant to the director of Architecture Department of Public Works. The station contains four tracks when it was first build and has a hotel within the station itself, in which it has closed down in 2011.
The station adopted a Mughal architecture style, which is a common architectural style during the period, as shown in Figure 2.5. The bulbous dome sits on the slender minarets with cupolas which are located on each corner of the building. Arched and domed windows, commonly seen in Mughal architecture decorates the facade of the building. The Mughal facade hides the cast-iron and glass frame of the station itself, which can be clearly seen from the platforms as shown in Figure 2.6. The roof was designed to withstand about six feet of snow, which is a bit ironic considering
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that Malaysia never experienced a single snowflake due to its location close to the Equator.
Figure 2.6 The cast iron and glass roof within the platforms
The station experienced numerous renovation during its lifetime and the station has been expanded to the north to increase its capacity before the intercity services moved to KL Sentral in Brickfields. Today, the station is in a dilapidated state with most of its facilities decommissioned including the museum and the hotel. The station is still served by the KTM Komuter line using the central platform while the outer platforms are used by the new electric intercity line (ETS).
Railway Administration Building (KTMB Headquarters) Designed to complement the railway station which has the same architectural style, the administration building has faced several delays during construction due to World War I and the bad economy and was only completed in 1917. Completed seven years after the completion of the railway station across it, it was built as an administration building for the railway company. It was designed by the same architect 15
that built the railway station and has the same Mughal architectural style, with the addition of a large bulbous dome at the middle of the building, visible from the front of the building.
Figure 2.7 The Railway Administration Building
The building was closer to a Moorish architecture where the building reflects both the combination of Ottoman and Mughal styles with influences from Greek and Gothic architecture as shown in Figure 2.7. This hybrid Islamic architecture style was exported from India to British Malaya through British engineers and architects inspired by Indo-Saracenic styles from India. The high and wide verandas surrounding the building creates a cooling effect as tropical climate temperatures are often high all year long.
Today, it is used as the main headquarters for KTMB Malaysia, the railway company that manages a majority of rail lines in West Malaysia, still serving its main
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purpose as a railway administration building to this day. An underground passageway connects the headquarters and the railway station together.
The Majestic Hotel Kuala Lumpur
Figure 2.8 The Majestic Hotel. The original main entrance shown is now used as a cafe and lounge entrance.
Built in 1932 by Keyes and Dowdeswell, it was located next to the railway administration building on top of a hilltop, as shown in Figure 2.8. The site was used to be the German Consul’s residence and gardens before World War I. The building takes cues from neoclassical and art deco styles with a grand driveway and tall white classical Roman columns. It has 51 rooms when it was first built and most of its furnishings and furniture are imported from England. The hotel soon turned into one of the top hotels in Kuala Lumpur due to its location and grandeur, favoured by the elites and visitors. Parties, tea dance and weddings are often held in the hotel during its peak.
Throughout the years, the hotel has seen many important events in the nation’s history such as it was used as a meeting spot for the United Malays National Organisation (UMNO) during its early days. Dato’ Onn Jaafar, the founder of UMNO, 17
resigned from the party at the Roof Garden of the hotel on the 25th August 1951. The hotel was used as an art gallery for 4 years after the hotel closed in 1983. The hotel was reopened in December 2012 after a major refurbishment project and now has an additional block for accommodation.
Dayabumi Complex
Figure 2.9 Dayabumi Complex with the tower and the general post office. The shopping complex has been demolished.
Completed in 1984 and designed by MAA & BEP Architect , it was commissioned by the Urban Development Authority (UDA) as part of its strategy to creating joint ventures with the government and the private sector as well as to restructure Bumiputra interest in urban areas. The entire complex consisted of a 35 storey-tower, a shopping complex and the general post office, as shown in Figure 2.9. The building is a prominent landmark as it overlooks colonial buildings surrounding the tower and was 18
built to reflect the commitment of the government to protect the rights of the Bumiputera.
The tower layout and external facade bears strong connection to Islamic architecture and a contrast to the colonial buildings surrounding the complex. The layout of the tower resembles a combination of overlapping polygons and the Rub el Hizb, a 8 point star commonly seen in Islamic geometry. Islamic symbols and geometric motifs are also represented within the metal sunshades surrounding the building and pointed arches at the lobby.
Today, the shopping complex has been demolished and the lobby has been renovated to include a new glass entrance near the existing general post office. It is connected to the LRT and the Old Kuala Lumpur railway station via walkways.
Islamic Arts Museum
Figure 2.10 Islamic Arts Museum (BookingKayak, 2016)
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Completed in 1998 and designed by Kumpulan Akitek Sdn Bhd, it is located within the Perdana Lake Gardens and opposite the National Mosque. It was built to house and display artefacts, artworks, crafts, manuscripts and collections from the Islamic world. The building also contains an auditorium and two libraries besides having 12 galleries.
Figure 2.11 The decorated dome being lit.
The building was built in a post-modern style the fusion of steel and glass as well as Islamic motifs such as overlapping geometry and domes. The most prominent feature of the museum are the domes decorated with Islamic geometry and motifs, all of them brightly lit within with varying tones of colors, as shown in Figure 2.11. The museum interior is designed to allow light to flood in from the central courtyard towards the deepest parts of the museum, creating a sense of importance where God is the light of universe, according to the Islamic Arts Museum Malaysia Curatorial Affairs Department Head Dr Heba Nayel Barakat.
The museum is popular with tourists and often held special exhibitions throughout the year. The combination of the various interesting artefacts from the Islamic world and the attention to detail of the architecture of the museum has earned its place within the top 10 museums in Asia Asia by TripAdvisor, a popular popular travel site. 20
3.0 ARCHITECTURAL LAYOUT OF BUILDING
Spatial configuration is concerned with finding feasible locations and dimensions for a set of interrelated objects that meet all design requirements and maximize design quality in terms of design preferences (J.Michalek, 2002). Layout plan is an important foundation in designing a building where it will affect the users in terms of their circulation, space planning, how it ease the users and being as well planned as possible. In Architectural layout of building, there are are three main components components in understanding architecture which is, form, space and order. In architecture, space is central to understanding the essential qualities of architecture, just like sound in music, or words in poetry whereas ordering principles are seen as visual devices that allow the varied and diverse forms and spaces of a building to coexist perceptually and conceptually within an ordered, unified, and harmonious whole (Ching F.D.K , 2007) Examples of ordering principles are :● Axis ● Symmetry ● Hierarchy ● Repetition ● Rhythm ● Datum ● Centralized ● Linear ● Radial ● Clustered
3.1
Plan to section / elevation analysis
3.1.1
Layout plan of Masjid Negara The Natio National nal Mosque Mosque was built built up to two storeys, storeys, and availab available le to accommoda accommodate te a congregatio congregation n of 15,000 people. people. Despite Despite being majorly majorly used as a
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place of worship for all muslims, it also serves as an educational and social centre. centre. Activities Activities such as religious religious classes classes for children children and adults, adults, functions, functions, seminars, festival celebrations, Islamic talks and many more are used to held in hall rooms rooms build in the mosque mosque complex. complex. The layout design design reflects our nation, nation, Malaysia, and also the adaptation of islamic principles and religion values into it.
Figure 3.1 Layout 3.1 Layout plan of National Mosque
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Overall, the mosque consists consists of 8 spaces as listed below: below: Space
Function
1.
Grand prayer hall
Provided for Muslims to perform their prayers
2.
Women prayer hall
Provided for women to perform their prayers
3.
Heroes’ Mausoleum
Dedicated to seven distinguished statesmen of our country
4.
Library
To store books related to Muslims and its religion Eg: Al-Quran, Kitab
5.
Offices
For workers and management purposes
6.
Open courtyard
To accommodate a bigger number of worshipers/ talks/ exhibition
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7.
Rectangular pool
Creates cooling effect to the building
8.
Conference hall
Seminars/ workshops or wedding reception
Table 3.1
Spaces and function function of Masjid Negara Negara
3.1.1.1 Seven principles of Islamic Architecture There are seven Principles of Islamic Architecture that aims to illustrate the intrinsic relationship between Muslims, their beliefs and how these manifest manifest themselves themselves in everyday everyday architect architecture, ure, (Anonymou (Anonymous,200 s,2009). 9). The seven principles are as stated below, (Nisreen.M, 2008). These principles are mainly applied applied in Islamic architectu architecture re especially especially mosque mosque in embracing embracing the value of Islam as a religion. 1.
Architecture as Tawhid: Unity & Uniquity of Allah
2.
Ihtiram: Respect Architecture of Ihtiram:
3.
Architecture with Ikhlas: Ikhlas: Sincerity
4.
Architecture as Pursuit of Ilm: Knowledge
5.
Architecture for Iqtisad: Balance
6.
Architecture of Haya’: Modesty
7.
Architecture as Dikr: Remembrance
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3.1.2 Elevation of Masjid Negara
Figure 3.2 Elevation Elevation view view of National National Mosque Mosque
Base Based d on figur figure e 3.2, 3.2, the left left side side is the the hero heroes es’’ Ma Maus usol oleu eum. m. It is loca locate ted d at the rear, with a pool connected connected to the building building as you walk pass through. through. Inside the mausoleum, they buried Tun Dr Ismail, Tun Abdul Razak, Tun Hussein Onn, Tun Ghafar Baba which is the hero or important people of our country. country. At the outside of the mausoleum, mausoleum, other known politician politicianss of Malaysia were buried.
Figure 3.3 Applicatio Application n of Hierarchy Hierarchy of of shape and size
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Based Based on on the elev elevati ation on side side of of the buildi building, ng, the struct structure ure of the 18 pointe pointed d stars stars concret concrete e main main roof and the tall tall 73-met 73-metrere-hig high h minare minarett is to repres represent ent the supremacy of Islam as an official religion in Malaysia. The roof and minaret minaret outstan outstands ds the the most, most, creating creating a huge contra contrast st in size and shapes shapes of the whole formation of the building design structure.
3.2
Circulation to use-space.
3.2.1
The application of principle of Haya’ This principle shows or applied the Islamic architecture principle of Haya’ (modesty) which states that an islamic building should be discreet and preserve preserve the dignity dignity of its owner owner or users (K.Yoong, (K.Yoong, 2016). This principle principle was applied by the architect in few aspects of the building which is as written below:-
(a)
Entrances to building Base Based d on our our site site visi visit, t, we anal analys ysed ed that that the the Ma Masj sjid id Nega Negara ra spac space e plan planni ning ng is zone zoned d into into two two main main categ ategor orie iess which hich is pub public lic-pri -priva vate te and and men-women.
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Figure 3.4
(b)
The division of accessibility of Men and Women
Zoning of prayer hall between men and women
Figure 3.5
The division of prayer hall of Men and Women
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Based on figure 3.4 and 3.5, The circulation of the spaces is designed to divide the flow of users in terms of man and woman in representing the intrinsic relationship between between Muslims. Women’s prayer prayer hall is separated to avoid the nature nature of attractio attraction n between a woman and a man that may disturbs disturbs the concentra concentration tion of worshippe worshippers rs (Estes, (Estes, n.d.). This separated separated space was designed to be located on a mezzanine floor above the grand prayer hall with separate separate accessibility. The accessibility accessibility is separated using different concrete staircases.
3.2.2
Public-private
Figure 3.6
Zoning of public and private spaces
The arrangement of the space planning is also well designed in terms of divi dividi ding ng the the spac space e into into priva private te and and publ public ic area area to cont contro roll the the acce access ssib ibili ility ty of worshippe worshippers rs and to differentia differentiate te and separate separate the functionality functionality of each spaces. This is to avoid people from disturbing worshippers’ worshippers’ concentration when they’re performing their prayers.
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3.2.3
The application of principle of Dikr (Remembrance)
(a)
Accommodation of grave
Masjid Negara
Masjid Nabawi
Figure 3.7 Similarity between between Masjid Negara and Masjid Nabawi
Based on Figure 3.7, both of the mosques has a grave where states there important Muslims/ warrior. As for Masjid negara, it allocates the grave of poli politi tici cian anss and and prim prime e mini minist ster erss whil while e for for Ma Masj sjid id Naba Nabawi wi , it allo alloca cate tess the the grav grave e of Prophet Prophet Muhamma Muhammad. d. This This is as a rememb remembran rance ce to Islam’ Islam’ss warrio warriorr or people who have brought changes to Islamic society or country.
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3.3
Organization analysis
3.3.1
The application of principle of Iqtisad (Symmetry and balance)
Figure 3.8
The application of principle of Iqtisad (balance) in the layout form
The form of the layout of the building is proportion and symmetrical creating creating a good balance balance in spatial spatial sequences sequences.. The applicatio application n of principle principle of Iqtisad applied and can be seen in the composition of the building layout form. Based on Figure 3.8, the formation of the spaces are well orga organi nize zed d
in crea creati ting ng a bala balanc nce( e(Iq Iqti tisa sad) d) of layou layoutt form wher where e the the
structure is proportionally aligned in achieving the concept
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3.3.2
Composition of geometrical shape
.
Figure 3.9
Geometrical composition of Masjid Negara
Geomet Geometry ry is the langua language ge of symmet symmetry ry in Islamic Islamic art (Henry.R (Henry.R,, n.d.). n.d.). Geometry is seen to be spiritual because circles have no end they are infinite and so they remind Muslims that Allah is Infinite, (G.Khurana, 2013). 2013). That That explai explains ns why in Islami Islamicc archit architect ecture ure,, there there are a lot of application of geometrical shapes applied into forms, carvings and even decoration.
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3.3.3
Open space planning
Figure 4.0 Open spaces of Masjid Negara
Based Based on on Figure Figure abov above, e, Masji Masjid d Negara Negara has a lot of open open spaces spaces or courty courtyard ard.. This was adapted from Malay traditional building construction study where courtyard provides and enhance natural ventilation of a building creating a calm and relax ambience.
Figure 4.1 Traditional Malay houses with courtyards or open spaces
As Masjid Negara is a mosque that reflects Malaysia, it uses a lot of Malay customary concepts especially in terms of its architecture.
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4.0 ARCHITECTURAL STYLE ANALYSIS
An architectural style is characterized by the features that make up building or other notable structures or historically identifiable. A style may include such elements as form, method of construction, building materials, and regional character.
4.1
Traditional Malay Architectural Style
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4.1.1 Influences
The architect stresses his design intention to use local and modern languages of architecture in conveying his message. He used the form of the parasol to signify the unity of people in Malaysia that is comprised of people from different races and religions that form the Malaysian race. In addition, the parasol also symbolizes the sovereignty of the nation where the Yang Di Pertuan Agong is always accompanied by the royal parasol.
Figure 4.1 The dome and minaret inspired by the parasol
Its form also reflects the spirit of the place where it was designed to adapt the cultural context as well as the local climate. The unique fenestration formulated from the classical Islamic geometric style. Contemporary modern architecture was applied in almost every exterior wall of the mosque to allow maximum ventilation. Furthermore, the mosque mosque contains many entry entry points, thus making it very accessible to everyone. This helps Masjid Negara to promote the idea that religion is not totalitarian; everyone has the right to gain knowledge and approach God through worship.
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4.1.2 Characteristics
4.1.2.1 Kampung House Design of mosque reflects a modern interpretation of traditional Malay architecture in which the main prayer hall is located on the first floor, similar to the living hall of a Malay kampung house.
Figure 4.2 The layout of the mosque as compared to the traditional traditional kampung house
4.1.2.1 Umbrella Dome
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Figure 4.3 The inspiration and symbolism symbolism of the famous umbrella-shaped umbrella-shaped dome
The design of the semi-open umbrella shaped roof symbolizes the Malaysian culture of being a good host and providing shelter to others. It is as well as seen being under the protection of Allah (God). The Main Prayer Hall is roofed with an “open-parasol” as if sheltering and embracing the worshippers. Alternatively, the minaret is a “close-parasol” that points upwards. It signifies the strength and unity of the people. The use of this element also shows a more neutral or democratic approach from the point of architectural language because it does not convey any ethnic and religious preferences.
4.2 Islamic Architectural Style
4.2.1 Influences
As a mosque, it has heavy influences of Islamic Architectural Style. It has written verses from the Quran are placed all across the interior part of the door of the prayer hall as it measures 2ft high and woven with gold and blue shiny mosaic.
4.2.2 Characteristics
Furthermore, the architecture was influenced by the seven unifying principles of Islamic architecture;
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● Tahwid (Unity (Unity and Uniquity of Allah) - Entrance of the mosque can be
accessed from three different directions, uniting the prayers into one space ● Dikr (Remembrance) (Remembrance) - Covered with Quranic inscriptions, surrounding the
building. It acts as a remembrance and awareness of Allah.
● Haya (Modesty) - Usage of geometrical screenings serves as a private
screening, which symbolizes the perseverance and dignity of Muslims
● Ikhlas (Sincerity) - Expressed through the union of sincerity and purity of
design, where a space is constructed in the absence of human imaginary and idols of the arts of geometric ornamentation ● Iqtisad (Balance) - The structural plan of the mosque is designed in the
terms of golden ratio, proportion, and spatial sequences. The mosque is symmetrical to each site of the plan and elevation.
● Ilm (Knowledge) - Inscripted verses reveal the wisdom of the Quran;
knowledge also known as ‘light of truth’. The architecture uses natural
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light manipulation from screening walls and stained glass to illuminate the sun rays effects.
● Ihtiram (Respect) - In the religion of Islam, respect is in a sense showing
good behaviors and manners towards God and its religion, and our fellow humankind. Symbolism and harmony of the geometric shape of the Ka’bah, found on the screen walls which is used for almost every wall of the mosque.
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5.0 BUILDING CONSTRUCTION, STRUCTURE, AND MATERIALS ANALYSIS
The The Masj Masjid id Neg Negar ara a took took two two year yearss to build build,, from from 1963 1963 to 1965 1965.. The The desi design gn of the the mosq mosque ue was was selec selecte ted d in the the earl early y 1960 1960s, s, refle reflect ctin ing g to the the surp surpri rise se of many many,, the the enlightenment of Malaysia’s new leadership, and the welcoming of a new and modern interpretation of mosque architectural design, presented by a team of architects from the Public Public Works Works Depart Departmen ment. t. Headed Headed by archit architect ects, s, Bahar Baharudd uddin in Abu Kassim Kassim and Hisham Hisham al-Ba al-Bakri kri,, under under the superv supervisi ision on of a Britis British h archit architect ect,, Howard Howard Ashley, Ashley, the construct construction ion work work was was completed completed in in 1965. 1965. The first first stage stage of the building building construct construction ion is the prep prepara aratio tion n of the the site, site, which which involv involved ed the demolit demolition ion of old buildi buildings ngs that that occupi occupied ed the site site and the levelling levelling of the ground ground amongs amongstt other other object objective ives. s. The proces processs took took two two years to complete. On 29th September 1961, the setting of the Qibla’ direction was solemnized by the first Prime Minister, Tunku Abdul Rahman Putra Al-Haj. The next stage stage was was the main main constr construct uction ion,, which which starte started d on 27th Februa February, ry, 1963. 1963. The Yang Yang di-pertuan Agong led the stone-laying ceremony of the National Mosque. The mosque consists of a main hall with a veranda surrounding three sides of the hall, a tower, a courtyard with two pools, a hall, a library, and a room for temporary use for the Yang di-pertuan Agong, King and the head Imam of the mosque.
5.1: Characteristics The design design of of the Masjid Masjid Negara Negara is a reflection reflection of of traditiona traditionall Malay architect architecture ure with a modern modern twist, twist, sepa separat rating ing the the struc structur ture e from from the archit architect ecture ure of buildin buildings gs of its time, time, which which is influe influenc nced ed by the Mughal architectu architectural ral style. The traditiona traditionall Malay architectura architecturall influence influence is seen through through the main prayer hall, in which it is located on the first floor, resembling the living room of a typical conventional Malay kampong house. The style is also evident through the existence of verandas (Figure 5.1) along the sides of the main prayer hall, as verandas are common in the design and construction of kampong houses. houses. Lattice Lattice curtains curtains with Islamic Islamic patterns patterns envelop envelop the
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verand verandas as to provide provide a barrier barrier of sorts sorts between between the exterio exteriorr and and interi interior. or. The curta curtains ins are made made of aluminium aluminium due to the steel’s high resistan resistance ce to corrosion corrosion and rust. The unique unique pattern pattern gives off an interesting composition of light and shadow whenever light shines through them. The roof roof along along the verand veranda a was constr construct ucted ed using using waffle waffle slabs, slabs, and and is cantil cantileve evered red horizo horizonta ntally lly over over the corridors and verandas. (Figure 5.2)
Figure 5.2: The 5.2: The cantilevered roof over the corridor. The roof is supported by concrete columns.
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Figure 5.1: One of the verandas overlooking the courtyard The most significant part of the National Mosque is the main prayer hall, covering 153 square feet feet of the the area area (Fig (Figur ure e 5.3) 5.3).. It is most mostly ly built built usin using g rein reinfo forc rced ed conc concre rete te,, and and cove covere red d with with laye layers rs of marble. Along the three sides of the hall are 9 sliding doors made out of aluminium; this enabled enabled easy accessi accessibility bility for for people people to enter and and exit the hall. Its famed umbrella-s umbrella-shape haped d roof structure structure consists consists of conoids conoids and pleated pleated shell structure structure that is finished finished with white white glazed mosaic. Gaps between the roof and the wall are fitted with triangular glass panels and blue stained glass windows to allow natural lighting into the hall.
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Figure 5.3: The main prayer hall. The stained glass panels and windows fill in the gap between the folded plate roof and the walls.
5.2: Building Materials Rasdi (2015) stated that the National Mosque was built in the modern era of reinforced concrete construction. Reinforced concrete is stronger than normal concrete, and is created by embedding steel bars into the cement to act as reinforcement. The spirit of the material, which was commonly used at the time, was articulated through its wide span of beams, the hyper roofs and the huge folded plate roof that envelops the prayer hall. The main prayer hall’s roof was designed as a parasol with 16 supportive columns, and the folded plate structure acts as a
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method to increase stability for the wide span. It was made using concrete as the material required little maintenance, high fire resistance as well as thermal insulation for the hall it shelters. Concrete pillars are used as the support of the whole structure, their strength alluding to Muslims’ foundations of the 5 Islamic principles (Figure 5.4).
Figure 5.4: Columns and pillars are the main foundations supporting the National Mosque.
Another type of material that is mainly used in the National Mosque is tile, which is prominent on the floors and its trademark umbrella dome. The tiles are used due to its low water absorption, and as a noise dampener to ensure the quietness of the main prayer hall. Another characteristic of tiles is their high reflectivity, which aids in brightening the walkways as well as attracting the attention of people with its glinting dome. Marble and terrazzo was also used in the construction of the National Mosque. Marble is used to decorate the concrete walls of the main prayer hall, whereas terrazzo is used for the columns 43
that support the main prayer hall umbrella dome (Figure 5.5). Terrazzo was also chosen to be used for flooring, replacing the initial choice of marble in order to reduce the cost to be within the budget.[1]
Figure 5.5: Terrazzo is paved along the floors and the pillars supporting the roof.
5.3: Renovations The mosque underwent major renovation in 1987 due to weathering, which resulted in the change of roof tiles of the concrete dome from pink to a vibrant blue-and-green. Three years later, in 1990, the National Mosque underwent an extension in order to accommodate up to 15,000 worshippers at any one time. [2]Another renovation process was taken in 2003, headed by the Albukhary Foundation, and lasted for three years. The restoration focused on the rectification works on the dome, minaret, roof, and electrical and lighting systems, as well as the rehabilitation of the upper and lower gardens. 44
5.4: Conclusion In conclusion, the building process of the Masjid Negara showed the farsightedness of the leaders as well as the determination of the country to advance forward, through its up-to-date construction methods and the usage of new materials. Although modifications had to be made to the design in order to reduce the construction cost, the alternatives were well-thought out by comparing the defining qualities of the materials with the original plan instead of merely choosing the cheapest materials. The incorporation of construction aspects that typically belong to traditional houses into the modernist National Mosque is a symbol of advancing without losing sight of our identity.
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6.0 ARCHITECTURAL ELEMENTS / COMPONENTS ANALYSIS
Identify and explain the significant components such as roof, window, doors, fenestrations, shading, staircase, or other significant elements that can be found in the chosen building. Each building may have different components. Analyse the significant components and use photos or sketches as evidence.
6.1 Prayer hall
The place is located at the center of the main building with the largest area covered in the masjid Negara itself.
Figure 6.1 shows the location of prayer hall
The prayer hall covered almost 153 square feet. It has around a peak height of 84 feet.
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Figure 6.2 shows the height of the peak.
They say that it is built that way because to symbolize the unity of believers where they gather and stand as one to obey the almighty Allah. The shape of the dome is supported by 16 circular columns which measures each 3 feet in diameter.
Figure 6.3 shows the columns
The thickness of the folded plate is 2-1/2 inches at the top and 6 inches at the edge . The hall only can accommodate accommodate up to 3000 worshippers worshippers at one go. At the center of the parasol, there is an aluminum rosette with a quranic inscription in gold.
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Figure 6.4 shows the quranic inscription in gold
It has a strong resemblance to the dome of the famous blue mosque in Istanbul. The exterior wall of the prayer hall is of reinforced concrete and finish with Italian marble in cream color. color. Its three three sides are fitted with nine nine decorative decorative sliding doors.
Figure 6.5 shows the location of the decorative sliding doors
The interior of the prayer hall is decorated beautifully and the hall is fitted 2 feet high blue mosaic strip with al-quran inscription in gold running along the four walls just above the doors.
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Figure 6.6 shows the location of the gold Al-Quran inscription along the walls above the doors
6.2 Access
Figure 6.7 shows one of the entrances in the national mosque
The prayer hall is located on the upper level, there are 5 staircases that will lead the worshipers to the hall. Moreover, due to some changes in renovations, some staircases are replaced by other magnificent structures . An existing structure of an existing staircase located at the northeast side of the mosque was demolished due to building an extra prayer hall. It was replaced by two new staircases to cater the worshippers coming from the train station
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6.3 Courtyard
Beside the prayer hall, there is a small covered courtyard.
Figure 6.8 shows the small courtyard surround the prayer hall
It is measures in 84 feet in width and 120 feet long and has a flat roof supported by 48 parasol concrete slabs acting like columns. Gaps are done within the flat roofs which are covered by transparent sheet to allow natural light to pass into the courtyard . The courtyard accommodates bigger number of worshippers during Friday prayers and special prayer session like for example Eid prayers.
6.4
Landscape and pool
Figure 6.9 shows the beautiful landscape within National Mosque
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Integration of buildings with landscape is highly encouraged in Islamic architecture as it is the remembrance of God. Thus the planning of the mosque incorporates its principle with water feature and green gardens. There were five main pools in the mosque compound area which one of them is surrounding the main entrance, another one is located in the well-ventilated area where the minaret is located, one surrounding the mausoleum and the other two is located in the courtyard. The last two pools are now replaced by two staircases leading to the ground floor . To not surpass the surrounding the nature and landscape, the national mosque itself was built horizontally. This factors contributes as a reminder for the congregation about the value of humanity towards the world that god has created. The planning of the greenery of the national mosque is not only good for the ecosystem but it is also a reminder to the worshippers that god do exist.
6.5 Verandah
Figure 6.1.0 shows the Verandahs in the National Mosque
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Surrounding the prayer hall and courtyard area is the verandah.it functions as a walkway connecting all other spaces in the National Mosque. During peak prayer time, it complements the prayer hall. With a total area of 30,000 square feet, it can fit 6000 worshippers at one time, making masjid Negara one of the largest mosques in the region. The floor is made from pre-cast terrazzo slab and covered with flat concrete roof dotted with 73 small blue mosaic domes spaced out in a checker design. There are ponds and water fountains in between the verandah to cool the air so that there is no need for electrical fans
6.6 Minaret
Figure 6.1.1 shows the Minaret of National Mosque
The minaret is placed within a water feature in the courtyard surrounded by the verandah. It has a height of 235 feet and measures 12 feet in width and length. It is equipped with a tailor-made lift to the height of 140 feet where a platform for the muezzin to call for prayers is located. The wall of the lift is made from glass to enable visitors to view the sceneries of the city.
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Figure 6.1.2 shows the detail of the Minaret
The wall of the minaret is decorated by fenestration composed of Islamic patterns. The top of the minaret is capped with a closed umbrella concrete roof and a star with a crescent at its peak. The minaret dominates the whole landscape of the area with its height, also serving as a reminder to the worshippers to answer the calling of Allah.
6.7 Mausoleum
Figure 6.1.3 shows the Mausoleum of National Mosque
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The warrior mausoleum or “Makam pahlawan” is located at the west end of the mosque. It is dedicated to seven distinguished statesmen of the country. From the plan, the mausoleum looks like a lotus flower surrounded by circular ponds.
Figure 6.1.4 shows the location of Mausoleum
The roof structure is a parasol-shaped folded plate that the not only covers the mausoleum but also acts as the wall.
Figure 6.1.5 shows the details (walls) of Mausoleum
Triangular shaped openings in the roof allow ventilation to the mausoleum. Purity and solemnity can be easily felt inside the mausoleum form the pure white roof surfaces and marble floor. The surrounding pond also enhances the atmosphere of serenity for the
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visitor. This mausoleum is one of the best examples of modern mausoleum architecture in the country.
6.8 Meeting Hall
Figure 6.1.6 shows Dewan Syarahan Utama which is the meeting hall
There is a meeting hall adjacent to the main mosque building located on the first floor and connected to the prayer hall by a wide covered way or Anjung Khas. Anjung Khas act as a waiting area for the meeting hall, and at times is use as a “berzanji” competition venue during the prophet Muhammad’s birthday celebration. Both sides of the special verandah are decorated with landscaping. The meeting hall that can accommodate 500 people at a time is a venue for seminars, workshops and wedding receptions. Its roof structure consists of conoid and pleated shell concrete structure that is finished with white glazed mosaic. Walls of the hall are similar to that of the main mosque building and fenestrated with Islamic patterns terrazzo grillwork.
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Figure 6.1.7 shows the gap between the roof and the walls
Gaps between the roof and the wall are fitted with glass panels to allow natural lighting into the hall.
6.9 Mihrab and Mimbar The Mihrab and Mimbar is located inside the prayer hall.
Figure 6.1.8 shows the Mihrab location in the Prayer hall
The Mihrab is a niche indicating the direction of Mekkah where Kaabah is located and prayers are orientated to. The niche, located on the wall on the axis of the Kiblat direction, is framed with blue mosaic tiles are printed with sacred verses from the Al-Quran.
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Figure 6.1.9 shows the close up of the Mihrab
Today it is lavishly decorated with many patterns reflecting an adaptation of Middle Eastern design. The Mimbar is the pulpit located to the right side of the Mihrab. It is cantilevered above the floor level to enable the imam to be seen and heard by the worshippers. Originally the whole structure of the Mimbar was finished with white marble. Later it was replaced with a timber finish.
Figure 6.2.0 shows the Mimbar
A RM30000 hand-made silver-clad chair for the Mimbar was presented by the government and people of India for the mosque’s official opening ceremony. The chair is design by Tunku Abdul Rahman has a crescent and star at the head with the Kalimah below it. At the side and the arms of the chair are carvings of Bunga Raya or hibiscus, Malaysia’s national flower. The back of the chair is engraved with the Malaysian coat-of-arms and words presenting the friendship between both countries. 57
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7.0 CONCLUSION
The planning and concept of Masjid Negara shows an adaption of modern architecture philosophy that emphasises on the spirit of time and place. Masjid Negara outstandingly stands amongst other new mosques without exuding significant resemblance to Middle Eastern architecture that is foreign to Malaysian culture and context. It instead presents the language of architecture that depicts the spirit of nationalism through a modern architectural style. The National Mosque is a masterpiece of the era illustrating the “emancipation of dogmatic religious thinking and propaganda of totalitarian political power”; its design unambiguously shows Islam as a dynamic religion, capable of embracing progress in the stream of time while still maintaining its identity. Masjid Negara is revered as a symbol of inspiration of a national and multi-racial society that reveals the universal values of humanity, as well as personifying the hope of a young nation towards its goal of unity, strength, and humility before God.
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