Che Mood 2022 IOP Conf. Ser. Earth Environ. Sci. 1067 012026

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Adaptation of Malay Traditional Architecture on Newly Built Mosques in Kelantan

To cite this article: Nurul Aqilah Che Mood and Rohaslinda Ramele Ramli 2022 IOP Conf. Ser.: Earth Environ. Sci. 1067 012026

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Adaptation of Malay Traditional Architecture on Newly Built Mosques in Kelantan

1Nurul Aqilah Che Mood, ^2,*Rohaslinda Ramele Ramli

1Centre of Studies for Postgraduate, Faculty of Architecture, Planning and Surveying, UiTM, 40450 Shah Alam, Selangor, Malaysia

2Sustainable Heritage Environment Research Group, Faculty of Architecture, Planning and Surveying, UiTM, 40450 Shah Alam, Selangor, Malaysia

*Email: rohaslindarameleramli@gmail.com

Abstract. Malay traditional architecture and mosque architecture are related in some design approaches, where traditional mosques are built with same design approaches as the traditional houses. Nevertheless, modern development has affected both mosque and house architectures, where the intervention of foreign influences started to assimilate with the traditional architecture.

Some efforts are made to reinstate the traditional architecture such as adapting it on new building construction, including the mosques. Hence, this study aims to understand how the Malay traditional architecture can be adapted to the new building construction by choosing three newly built mosques in Kelantan as the case study. The characteristics of Malay traditional architecture and the adaptation of Malay traditional architecture’s design approaches on the newly built mosques are identified. Literature studies on the architectural qualities, construction system, building form and decorative elements of Malay traditional architecture, site observations on the adaptation of these elements, and interviews with the mosques’ committee members are carried out. Findings showed that all three mosques adapted the design approaches of Malay traditional architecture: however, some modifications have been made on the building materials and roof forms. Moreover, Javanese traditional architectures are also found to be adapted on some of the decorative elements.

1. Introduction

Mosque is the main element of the Malay community settlements. Traditional mosques in Malaysia are mostly constructed on stilts or platforms and built inside the loosely arranged rural residential quarters known as kampungs (villages) (Ahmad, 2017). The architectural design and layout are like the local houses, but with bigger rooms for prayer hall. The evolution of mosque architecture in Malaysia can be categorized into seven styles: the Traditional Vernacular, the Sino-Eclectic, the Colonial, the North Indian, the Modern Vernacular, the Modernistic Expressionism, the Post-Modern Revivalism (Rasdi and Tajudin, 2007).

Nevertheless, in Malaysia today, architects and designers tend to adopt the foreign architecture, which is normally seen in Europe, Middle East, and India, and address it as ‘the Islamic Architecture’ into the construction of the new mosques. This approach creates a chronic identity crisis for the country and slowly neglecting our splendored traditional architecture. The Malay traditional architecture has been denied of its deeper significance and uses, been brought down to the most simplistic and vulgarized form (just as a decorative piece), and putting it completely out of context (Lim, 1987).

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modern and contemporary architecture, but still with some fusion of traditional elements. Adapting the traditional elements into the architecture of new buildings, not only in Kelantan, but also the whole country has become one of the solutions and approaches brought to conserve the unique architecture from been neglected and forgotten by the people. It is crucial to acknowledge and preserve the architectural elements of traditional architecture to establish local identity (Shuaib and Enoch, 2013).

2. Malay Traditional Architecture

A traditional architecture is called a regional architecture, which based on tradition, culture and beliefs, and has been inherited from generation to generation. It is different from modern architecture that prioritizes function, structure, and aesthetics (form following function), which sometimes ignores the harmony with nature and environment (Ahmad, 2017). A traditional house is a well-constructed dwelling where the users feel the sense of belonging and congruity inside the functional spaces of the house.

One of the most sophisticated structures, known as the Malay traditional house, was invented by the Malay race in Malaysia (Hosseini et al., 2012). Indigenous materials were used in construction of the traditional structures by using local equipment and suitable techniques such as mortise etc (Nasir et al., 2015). It is built by using local materials such as timber, bamboo, attap leaves and rattan, raised on stilts, and instead of nailing, it uses the timber dowel techniques. The timber used is lightweight materials with low thermal capacity while the attap roof acted as thermal insulators.

2.1 Architectural Qualities

2.1.1 Site Planning. Malays emphasize some factors in building a new house, such as: location and orientation of the house. In choosing the building site, the land besides the water sources, the top of surrounding hills and flat land are preferred. These places are believed could bring fortune and benefit the owner. The main house should face east while the kitchen should face west, and when preparing a sleeping place, one must not place the head towards south to avoid misfortunes and forgotten of Allah (Limthongsakul et al., 2017). However, these rules are no longer practiced since 1950s as the Malays started to orient their houses to face the road.

2.1.2 Space Planning. Basically, a traditional Malay house is centered by the rumah ibu (the main house) and divided into two other portions on the back and the front (Lim, 1987). The typical house usually has a porch area (anjung) which can be accessed through the stairs and acts as the main entrance (Figure 1). The porch is then connected to the verandah (serambi), a space that is attached outside of the rumah ibu. The full-length windows in the serambi allow the occupants to enjoy the exterior views and cross ventilation. The house can be accessed through multiple entrances at serambi and selang (a walkway with secondary flight of stairs to the outside). The selang connects the rumah ibu to the kitchen at the back (rumah dapur).

The highest level, which is the largest and the most active space of the house, rumah ibu, is defined by the raised one-step floor level before moving into the core house (Hosseini et al., 2012). The dapur (kitchen) is on the lowest floor level and is always situated at the back of the house (Figure 2). The male and female relationship are restricted within the house and as a mean of customary law, they are separated in the occasion of formal social interaction. The men use the front part of the house dominantly while the women conquer the rear part of the house. The Malay houses are designed with respects to the belief by constructing the additional entrance for the women without having to pass through man on the front area of the house. The layout of the traditional house shows that the socio-cultural factors affect the spatial organization of a house.

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2.2 Construction System

2.2.1 Building Materials. A post and lintel timber structure with a thatched gable roof is the most common constructional technique utilized in a Malay traditional house (Hosseini et al., 2012). The floors are raised on concrete or stone footings while the columns braced together with floor joist and roof girders. The house is built by using local materials such as timber, bamboo, attap leaves and rattan, raised on stilts, and instead of nailing, it uses the timber dowel techniques. The timber used is lightweight materials with low thermal capacity while the attap roof acted as thermal insulators.

2.2.2 Structural System. In a Malay traditional architecture, various mortise and tenon, lap and dovetail joints were used instead of nails in the jointing of structural components (Limthongsakul et al., 2017).

The joints were usually strengthened by using wooden dowels, corbels and baji (wedges). The use of baji will allow the joints to be easily taken out and reassembled without damaging the building’

structures. It is a common sight in the past, for people to reassemble their home and moves it to another location.

2.3 Building Form

The form of a Malay traditional structure was largely dominated by the roof design, which generally reveal the influence and tradition of the building. The plan of a building does not differ too much than a typical rectangular layout due to timber construction that is simple and suitable for domestic use. Some states in Malaysia have predominant roof forms which stand out among others, while some states were influenced by the neighbouring states. There are three (3) categories of Malay roof; the gabled roof (bumbung panjang), roof with four sloping sides (bumbung Limas) and high gable-end roof (bumbung Minangkabau). Figure 3 shows the variations of Malay traditional roof forms, where some roof forms look similar to the plan view (Figure 4). The pyramidal roof form (attap Meru) is the only forms with simple square floor plan, and it is usually used for mosque.

2.4 Decorative Elements

Malay traditional decorative element is one of the main components of Malay’s cultural heritage as it is designed and built by the local ancestors themselves. The unique architecture shows creative and aesthetic values owned by Malays. Each building element, such as ornament and decoration, has a purpose for being constructed since those elements have definition or medium of communication that is strongly tied to the lives of people and natural surroundings (Sojak and Utaberta, 2012). Malay traditional architecture’s timeline has found similar features throughout Southeast Asia as originating form which shared from various islands. As a result, a Malay traditional house’s decorative elements

Figure 1. Spaces in a Malay Traditional House (Yuan, 1987)

Figure 2. Different Floor Levels in a Malay Traditional House (Yuan, 1987)

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Figure 5. From left: Masjid Ar-Rahman, Masjid Noor Aini and Masjid Mukim

This study focuses on these decorative elements to carry out the adaptation done with the newly built mosque: buah buton (tunjuk tangit), tutup perabong (sulur bayung), tumpu kasau (ande-ande/fascia board), pemeleh, tebar layer, gunungan, and tingkap labuh.

3. Research Objectives and Methodologies

This study aims to understand how Malay traditional architecture can be adapted on new building construction, namely the newly built mosques in Kelantan. Literature reviews on previous research related to Malay traditional architecture’s design approaches on architectural qualities, construction system, building form and decorative elements are carried out to produce a checklist for observation on the adaptation of these approaches on selected case study. Three newly built mosques in Kelantan are selected as the case study based on their years on construction (after 2000), the reflection of Malay traditional architecture, classification as Masjid Mukim, and managed by Majlis Agama Islam Kelantan (MAIK). Interviews are also carried out with the architects and mosques’ committee members.

4. Findings and Discussion

Three newly built mosques in Kelantan: Masjid Ar-Rahman in Pulau Gajah, Masjid Noor Aini in Pasir Hor and Masjid Mukim Bunut Payong (Figure 5), are selected as the case study, to carry out identification of adaptation of Malay traditional architecture (architectural qualities, construction system, building form and decorative elements).

4.1 The Newly Built Mosques in Kelantan Figure 3. Variations of Malay traditional roof forms (Yuan, 1987)

Figure 4. Roof plans of Malay traditional roof forms (Yuan, 1987)

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4.1.1 Masjid Ar-Rahman in Pulau Gajah.

The mosque’s construction was funded by an anonymous Muslim and his wife who personally designed the idea and concept of the mosque, together with its Imam Tua, and consulted by Arkitect Punca Cipta. The mosque was built in 2016, in the need of a new mosque in Kampung Pulau Gajah, to accommodate the growing population in the village. The mosque’s design is inspired by Masjid Kampung Laut, and later handed over under the management of MAIK to become the Masjid Mukim of Pulau Gajah. The mosque is embodied with the architectural assimilation of Malay Kelantan, the Nusantara of Indonesia and some touch from Turkey, Yamen and Morocco. The columns where the imam prays were made from palm tree, imported from Middle East, where two columns at the entrance are from Yemen. While the Quranic drawing on the ceiling is imported from Turkey, and an imported Indonesian beduk is in the courtyard. Fine carvings adorn the mosque, decorate the interior, outdoor, and the surrounding landscape. 90% of the Quran verses carvings in the Masjid Ar-Rahman are done by foreign woodcarvers from Jepara, Jawa Tengah, Indonesia.

4.1.2 Masjid Noor Aini in Pasir Hor.

This mosque is inspired by a Royal Kelantanese member, Tengku Noor Aini and funded by her husband, Tengku Ahmad Rithauddeen, which was built in 2009 by Arkitek Zainuddin Harun. The mosque was constructed with Malay traditional architecture, combined with Islamic decorative elements and carvings. The prayer hall is engraved with wooden carving on its walls, columns and ceilings. 100%

wood carving on each corner of the mosque were carved by a woodcarver from Jepara, Jawa Tengah, Indonesia; however, the carvings are also reflecting characteristics of Kelantan’s traditional carvings.

This Mukim Mosque of Pasir Hor was once rewarded as the Kelantan’s cleanest mosque in a competition by MAIK in 2014 (MAIK Official Portal, 2014).

4.1.3 Masjid Mukim in Bunut Payong (Masjid Bunut Payong).

This mosque is located in a village in the district of Kota Bharu, managed and supervised by MAIK, who are in charge of monitoring the institution and activities of mosques in Kelantan. The mosque is also designed by Arkitek Zainuddin Harun. The interior design concept of the mosque is the

assimilation of Malay traditional and Middle East architectures.

4.2 The Adaptation of Malay Traditional Architecture

The adaptations of Malay traditional architecture are identified on the selected newly built mosques through site observation and interviews with the architect and committee of each mosque. This study has classified four (4) design approaches or key aspects used on the case studies and are analyzed to identify common features and differences among the new built mosques in Kelantan. Observations were recorded and documented into these four design approaches namely architectural qualities, construction systems, building forms, and decorations elements (Table 1 and Table 2).

All the three mosques found to be adapted Malay traditional architecture, on some of the design approaches and decorative elements. The most notable adaptation is Masjid Pulau Gajah, as it is built with timber as the main building material and also has the three-tier pyramidal roof form. Even though the other two mosques are not built using timber as the main building material, some traditional elements are identified such as the three-tiers roof (pyramidal and gable), square floor layout, serambi as the shaded temperature zone, high floor to ceiling level, and wide openings for natural ventilation. These strategies of adopting passive design into the mosque construction will reduce the dependency on mechanical system such as the air conditioning system and resulted with good impact on the environment.

The interior decorations of Masjid Pulau Gajah are also depicted with the remarkable main pillars made of Chengal wood in the middle of the prayer hall. The mosque also has a cool vibrant with the water elements such as the fountain surrounding the main building and also manmade lake surround the site that imitates an island. Nevertheless, at Masjid Noor Aini and Masjid Bunut Payong, there are no

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Pulau Gajah Aini Bunut Payong

Architectural Qualities

Site planning

Orientation Qiblah oriented Qiblah oriented Qiblah oriented

Location By the road By the road By the road

Space planning

Different floor levels

  

Multiple entrance   

Verandah (serambi)   

High floor to ceiling/ roof height

  

Cross ventilation   

Construction System

Building materials Timber Concrete

(timber finishes)

Concrete

Structural system Stand on

foundation 5 main pillars (1) minaret

Stand on foundation 4 main pillars (1) minaret

Stand on foundation 4 main pillars (2) minarets Building

form

Roof form 3-tier pyramidal

roof

2-tier gable roof 2-tier gable roof

Table 2. Adaptation of the traditional elements on the case studies Elements /

decorations

Malay Traditional Architecture

Masjid Pulau Gajah

Masjid Noor Aini Masjid Bunut Payong

Tunjuk langit

Tutup perabung (ekor itik)

Tumpu kasau

Pemeleh Tebar layar

Gerbang (archway)

Tingkap labuh (wide

openings)

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The newly built mosque with least adaptation of Malay traditional architecture is Masjid Bunut Payong, which is built by concrete with two-tier gable roof form. The interior is decorated with elegant modern contemporary style and it is equipped with the air conditioning system. The number of openings are fewer than Masjid Noor Aini even though the layouts and forms are the same. Meanwhile, the owner of Masjid Pulau Gajah is said to be oftenly visited Java Island, Indonesia and is attracted with the Javanese architecture that he was inspired to adapt on the decorative elements of the mosque. The owner of Masjid Noor Aini is also fascinated with the art carving heritage since she grew up in the Istana Seri Akar that filled with Malay traditional carvings. It can be assumed that the assorted adaptations of Malay traditional architectures at the mosques are majorly influenced by the client’s preferences as the mosques are originally privately owned before handed over to MAIK.

5. Conclusion

Malay traditional architecture is unique in its own ways, where it is acknowledged by how the building response to environment. The site and spatial planning contribute to the delightful elements and architecture of Malay settlements. Meanwhile, the traditional architectures all aspects in Malay architecture, and not limited only to the domestic traditional architecture. Additionally, the traditional architecture mentioned here includes all the architectural qualities, construction system, the building forms and the decorative elements that are commonly used in the construction of any Malay traditional architecture. By comparing the Malay traditional architecture to the mosque architecture, authors have identified the design approaches adapted into the newly built mosques’ designs. Findings showed that there are indeed almost all Malay traditional architecture’s design approaches adapted on the three selected mosques. Moreover, some elements featured in the construction of the mosques are like the styles found from other part of Malaysia and other Southeast Asian countries, although some elements recorded are slightly different or modernized on the design, compared to the original forms.

Acknowledgments

Authors wish to acknowledge cooperation from architects and mosques’ committee members of Masjid Pulau Gajah, Masjid Noor Aini dan Masjid Bunut Payong, during the field observation and interviews for the information on the case study.

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