Recent Directions of the mosque

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and the As‐ Syafaah Mosque, Singapore

Abstract This research paper will study on the recent direction of mosque architecture by taking into considerations the stylistic perspectives of its designs. This study will be based on a prominent heritage mosque, the Sultan Ahmad Mosque in Turkey, completed in 1616 and the As‐Syafaah Mosque in Singapore, completed in 2004. These precedents are analysed as a comparison of a traditional mosque model which design has been used over and over again and a more recent mosque that applies the modern design language of architecture.

In comparing these two mosques, the study will focus on main important aspects regarding its architecture that shows the similarities and differences of the mosques. Through this analysis, the mosque architecture will be explained on how it should be constructed and how these mosques had followed the Islamic architectural guidelines for mosques.

From the study, this paper would also develop the understanding of how mosque architecture had evolved through time and how the recent directions of the mosque had been applied. This paper hopes to reveal the basic principles of mosque architecture which should be considered for any mosque design in the future.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Table of Content Topic

Page

Introduction

4

Literature Review

6

Aim

7

Methodology

8

Research Case Study

9

Reviews and Analysis on the Mosques

11

General Principle of Mosque Architecture

11

The Fundamentalist Perspectives

15

The Past and Present of the Mosque

19

Significance of Style and Identities through Arts and Aesthetics in Mosque Design

24

Spatial Function and Characteristics

29

Environmental Consideration and Sustainability

38

42

Conclusion

References

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Introduction The architecture of churches, synagogues, temples and even mosque has always been the subject of discussion on the expression of the religion as well as its identity. These buildings are relatively important in comparison with other public buildings as the function and purposes of religious buildings tend to signify beauty and contemplation as devotion to each and every own faith. Humans have devoted their faith through architecture to mark the presence of the advancement of culture and technology for religious architecture.

Throughout time, these religious buildings have evolved from traditional to contemporary architecture. Many factors have directly or indirectly influence the architectural styles whether the factors are geographical, demographical, economical, technological, social and political. The evolutionary process of religious buildings had revealed how architecture has been approached to suit the condition of its time and place. The mosque, a religious building for the Islamic religion, had too involved in the changes and development process over the years.

On a recent context, mosque architecture has been heading towards directions of contemporary design as a global phenomenon. Nevertheless, diverging trends exist with typological inconsistencies through various stylistic aspects, sizes and functions (Serageldin and Steele 1996). Even so, mosque architecture would constantly relate to a stylistic approach that would revert to the traditional and vernacular design. Contemporary

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

mosque designs are being constructed more, yet people tend to appreciate the established image for a mosque design to relate back to its identity.

For this research, the recent directions of mosque architecture are analytically compared within two different styles of an Ottoman period style and a Post‐modern style mosque. The mosque that will be discussed is the Sultan Ahmed mosque which is known as The Blue mosque in Istanbul, Turkey that was built in 1616. Comparatively, another mosque is the As‐ Syafaah mosque in Singapore, completed in 2006. These mosques were selected as the case study for this research as both of these mosques are quite similar in size and capacity, and have been a model example of other mosque buildings to have these mosques as precedents, whether related or not. In addition, they are both significant in terms of its architectural style of its time and location with a presence that dominates other buildings of similar typology in its context.

These mosque will be discussed from various perspectives in a compare and contrast analysis from aspects that would determine the criteria of a mosque architectural design and its style of approach. Moreover, this study will attempt to explore the elements and concepts of the mosques architecture which define its visual appearance and significance. As mosque architecture differs on various typologies, there are certain main elements which have been used to define a mosque with important elements that have been implemented over time. However, the study of these mosques will show the similarities and distinct features of these mosques and the evolutionary process from the past and the recent direction of mosques.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Literature review Erkocu and Bucdaci (2009) in the book ‘The Mosque: Political, Architectural and Social Transformations’ has discussed on the promotion of new mosque varieties that would lead to a greater understanding with the freedom of flexibility with mosques design in the Islamic religion. They mentioned on the problems on making the mosque to be more accepted with the general public and integrated with the society. The problems were concluded as issues that require attention for the mosque to work in better ways. The issues that will be discussed in this study would be on elements of mosque architecture that has been used over time which could be approached in a style that would appeal to changing times.

Besides, the mosque architectural landscape of North America, as described by Omar Khalidi (1998), faces conflicts with its context in terms of religious and cultural factors. The belonging of mosque has been an issue where it sets, as mosque architecture tends to derive from the Middle Eastern models. This has also been the issue with most parts of the world with having mosque architecture to imitate rather than to innovate.

Through this paper, the comparison of two mosques which carries the model of the past and the present would be analysed on the adaptation and revolution of mosque styles.

However, Ihsan Fethi (1985) stresses on the Islamic culture where aesthetic values are reduced in modern mosque as the past had always been based on the crafts, whereas the contemporary mosques are based on machine production. The needs for aesthetic values are vital to relate to its identity

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

and symbolism where contemporary mosques are missing, yet replaced with new concepts of architectural meaning. Still, modern architecture has been introduced with the functionalist approach as Louis Sullivan (1896) said that form follows function which leads to dropping the established styles of the past and the reduction of ornamentation.

As the mosque is a religious building, this paper will signify it’s important through its relevance and practicality as how it should be. Imamuddin (1985) mentioned that mosques should acts as a symbol of society and link itself with the users according to how they could use the building as a multipurpose building rather than only for prayers.

Aim This study aims to identify the architectural methods within two prominent mosques; one being a heritage listed building and another one a contemporary building. The application of architecture in both of these mosque are would be identified in its architectural approach regarding its context and construction. The approaches will be analysed in a compare and contrast analysis through the perspectives of scholars of how a mosque should be regarding its architecture.

In addition, the study will encourage on the basic principles of Islamic architecture and mosque designs. Through identifying the architecture of the Sultan Ahmed mosque and the As‐Syafaah mosque, these mosques will assist in relating the key values of mosque architecture that defines the principles of design in mosques.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

This study also aims to help providing guidelines as directions for future mosque designs and to encourage innovation in Islamic architecture by seeking inspiration from the past rather than copying. This would pave the way of new and exceptional mosque architecture and to integrate the modern style various approaches.

Overall, hopefully the study would instil awareness of the conservation and preservation of Islamic essentials and uniqueness in future mosque designs, without compromising Islamic values. Furthermore, this study also hopes to achieve a greater understanding of mosque design and its evolutionary process, as well as linking the past and present of mosque architecture.

Methodology Research Design For the methodology, the issues pertaining mosque architecture were established from literature reviews to identify the mosque and its architecture. As there are various typologies concerned, specific study will be carried through to narrow on the related issue to suit with the interests.

Discussions with colleagues and tutors will also help in developing the proper direction of the topic, and to understand the subject matter as a focus area. Furthermore, research questions would be established on specific areas and case studies towards leading and developing hypothesis.

As the research question centres on the recent direction of mosque architecture in a comparative analysis study, the case studies will be analysed in a qualitative method. (Neuman 2003). This research will be

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

based on findings from books, journals, articles and conference proceedings

Research Case Study The case study for this research will compare and contrast between two grand mosque which is considered as a prominent Islamic architecture building that has influenced the development of other mosques as a precedent from its architectural style.

Sultan Ahmed Mosque, Istanbul This mosque is chosen for this research as it marks its presence with the rise of Islamic architecture since the 14th century. The Sultan Ahmed mosque which is commonly known as The Blue mosque is located in Istanbul, Turkey. This mosque was completed in 1616 by the architect Sedefhar Mehmet Aga during the Ottoman period (from 1453 to 1923).

This mosque is considered as the last remaining example of classical Ottoman architecture, but it has been the most popular architecture building with being the most visited attraction at the present (Sacred Destinations 2009). It is also the largest mosque in Istanbul as well as being a well known mosque in the Islamic world. This iconic building had influenced other mosque architecture to imitate and replicate the Ottoman style in countries like Indonesia and Malaysia (Rasdi 2005). It also shows the architectural technology, engineering, arts and crafts in mosque designs during the Ottoman period.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

As‐Syafaah Mosque, Singapore As a comparative analysis research, the second mosque chosen for this research is the As‐Syafaah mosque which is located in Singapore. It was completed in 2004 and designed by Tan Kok Hiang from Forum Architects (Forum Architects 2006). It was designed with a modern contemporary style rather than following the Middle Eastern model to distance itself from Islamic terrorism where modernity would be considered as a contrast from radical and fundamentalist Muslim. The mosque is also a good example as it attempts to break the boundaries of people from all races and religions by inviting everybody within its compound. The As‐Syafaah mosque has captured the attention of the world in the search of the modern mosque, as it expresses its own identity of Islamic architecture in its own way and without losing the Islamic essence.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Reviews and Analysis on the Mosques General principle of mosque architecture Although the mosque has no formal language to be defined or specified in the Holy Qur’an and Hadithi as the Islamic main resource as guidelines, the variety of forms that developed through time has a wide range of symbolic and functional elements that has been established (Aksamija 2009). These elements carry its own purpose that helps to enhance the role of the mosque. The principles of mosque design are the utmost importance as it is a place where Muslims pray, which is considered sacred. Although it is separate from principles, as mentioned in Sacred Architecture (1997) by Humphrey and Vitebsky that a building sacredness does not rely on its constructions, principles and meanings but lies in the concentration of sacredness that it embodies, whereas the divine characteristics of a mosque which determines its sacredness are based on the sanctity of its purpose and function as its whole. For that reason, the principles should be taken as the underlying guidelines in creating the mosque according to a set of standard to classify the purpose and function of the mosque which in turn would bring forth the sacred qualities.

Mosque architecture mostly has been following precedents and evolved from the first mosque by the Prophet Muhammad PBUHii built in 622 AD until now. The first mosque was initially a simple structure built as an open‐air building that was built with palm trunks and mud walls. The main requirement for the mosque was to always keep its purity and cleanliness.

The Qur’an specifies that a mosque are more worthy when founded upon

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

piety and advises men to purify themselves when in a mosque as God loves those who purifies (Qur’an 9:108). In turn, people going inside a mosque are often advised on not to wear shoes inside a mosque, simply as not to bring dirt inside the prayer halls. Another important role for the mosque is to provide support and vital necessities such as food and education to the people. The mosques are where people will turn to when needing support and the mosque should provide help for the people. Mieke dings mentioned that Muslims should go to the mosque prepared to receive, and come out of it prepared to receive (Dings 2009).

The main element for a mosque is beauty as it may be simple or inexpensive, but it has to be attractive and welcoming for people.

Therefore the presence and outward appearance have to follow the basic requirements of a mosque, meet Islamic guidelines and to function purposely as a mosque. The basic conditions that are usually met are that the orientation of the mosque have to point towards Mecca, a ‘mihrab’iii to indicate the direction of prayer and not having any image or representations (Dings 2009). Other indicative principles of the mosque must provide ample space for the users to perform the prayers whether individually or in a congregational prayer. There are mosques that tend to emphasise on the visual language and outward form, rather than the principles. Although beauty is the most important principle in mosque designs, the aesthetics that are implemented have to be in accordance with the Islamic guidelines in designing and constructing the mosque. Such as to avoid excessiveness and waste that is frown upon in Islam. A mosque design must consider the economic position of its context before having an

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

over‐designed mosque with heavy decorations, yet the people of the surrounding are living in poverty.

Basically, the mosque is a place where Muslims could gather and perform their rituals. Aksamija (2009) discusses that the generative design principles of a mosque can be outlined with the enactment of the prayer, cleanliness of the spaces, the direction of the mosque, the volume of prayer and the programmatic viability (Aksamija 2009). With these design principles, it is enough to fulfil these requirements to create a mosque. As for the Islamic guidelines, it depends on how the architect would interpret their understanding of the Islamic faith and follow the Islamic architecture way.

Regarding the case study, The Sultan Ahmed Mosque (Fig. 1) has succeeded in terms of its beauty and marvel in its visual appearance with the planning and function of the mosque as according to the basic guidelines of mosque design. The appearance of the mosque were beautifully designed in Figure 1 : The Sultan Ahmed

accordance with the request of the client, who was the Sultan Ahmed I at Mosque in Istanbul, Turkey the age of 19, but the size and grandness of the mosque resulted in using up most of the treasury fund of the state. There were objections to this matter, but the sultan was contended to complete this mosque and assisted in most of the work (Sacred Destinations 2009). This contradicts the basic tenets of Islam where a one should not waste on extravagant lifestyle and be fair when using collective funds, yet in the long term; architecture has always been the issue of investment where funds should be used to achieve monumental and everlasting structures.

As for the As‐Syafaah mosque in Singapore, even though the architect for this building was a non‐Muslim, Tan Kok Hiang from Forum Architects, he 13 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

understood the basic principles of mosque design elements from his perspectives and captured the essence of how a contemporary mosque should be. The client of the mosque who commissioned the architect was the Islamic Religious Council of Singapore with the collective funds by the organization and donations from individuals and the public. The client had purposely selected this design whereby the building not portraying the traditional Islamic architecture of large domes and minarets, but a modern concept to invite non‐Muslims to appreciate an Islamic building (Fig 2).

Moreover, the minimalist approach was used for this mosque which was simple, clean, attractive and beautiful. This was taken into account to effectively minimise the cost of the structure and optimizing the funds for only the important and necessary part of the mosque. Therefore, the wastage for this building was minimal as it is vital for the funds to be used efficiently for this building. It is vital for mosque designs to implement savings on every avenue of its construction to avoid the perception of waste as a mosque should function as a holy place and built to serve the God, Allah.

The Qur’an warns the believers of mosques that are built by the way of harm and disbelief as going against the will of Allah, where these peoples are condemned as liars (Qur’an 9:107). The two different types of mosques based from the Qur’an are a mosque that serves it true religious purpose which is called Masjid Taqwa (Mosque of conscious) as opposed to the mosque being built based on hypocrisy and causing disunity among believers which is called Masjid Adh‐Dhirar (Mosque of malignancy) (Mahmud 2009). From the consideration of these two mosques, both are

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Figure 2 : The As Syafaah Mosque in Singapore built not to typical mosque styles without domes and concrete minarets

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

made to provide its users a spiritual haven with respect to the principles of mosque construction by having each elements of the mosque to adhere to Islamic guidelines for architecture, as well as in reference with its local context, culture and community.

The fundamentalist perspectives There have been certain Muslims groups which have been radical in upholding the way of how mosque should be built. These are the fundamentalist which had risen against the introduction of modernity and the adjustments of doctrine that are carried out by reformist elements that wishes to make long‐standing guidelines to suit contemporary tastes (Kaplan 1992). The application of modernization in mosque architecture has been conflicting on regards of the additions and subtractions of important elements that signify the mosque such as the minarets, domes, gate entrance and other features.

Mosques are built throughout the world in Muslim communities as a place for the Muslims to perform prayers. In addition, practicing Muslims are obligated to perform the prayers at least 5 times a day, once a week at the mosque on Fridays and twice a year for the Eid celebration. Therefore, the Muslim communities have to observe this obligation and are required to attend the mosque at some part in their life. This signifies the importance of establishing a mosque in any permanent Muslim communities. Given that mosques are usually built for communities in a local context, generally it implements the architectural style that would signify the local traditional architecture. This is in a way as a value to the local context, and not straying from the architectural style of the area. The vernacular approaches 15 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

towards mosque are seen in most regions with the mosques to relate with its environment and culture.

Vernacular architecture could be described as construction by using local materials, methods of construction and remaining with the traditions to address the local needs (Arboleda 2006). Islam in most part of the world has its followers in the urban and rural areas. The urban areas are seen with many mosques to be designed by professional architects. As for the rural and low income areas, the mosques are built by the community with their own way of construction, for example the Mud mosque of Mali in Niger (Fig. 3). These mosques are just simple structure adequate for the condition and uses to suffice the need for a structure that could house their prayers and worship as well as the religion centre for the community.

Nevertheless, there are certain rural places that tend to be parochial in terms of its architecture and developments.

As opposed to vernacularism, parochialism in mosque architecture has been a matter related to buildings being built only to satisfy the small division of the context. The economic and culture of an area are the reason where the architecture style are limited to within its on boundaries. This is normally subjected to buildings located in remote areas, and without the help of extra funding or developmental changes (Waldzinski and Chodkowska 2009). Furthermore, the lack of relation with the larger context confines these places on its own. The mosques in these areas would be particularly provincial and conventional with the application of simple and inexpensive construction methods. The importance of revitalization but not necessarily modernization of these areas is vital in 16 | I h s a n R a h i m 3 1 0 3 3 1 8

Figure 3 : Mud Mosque of Mali

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

order to create the relation and belonging of these places to the broader society.

The Sultan Ahmed mosque designed has followed the tradition of mosque architecture during the Ottoman period. The main architectural elements of this period were its large domes supported by large concrete columns.

This architectural style was heavily influenced from the Byzantine period which was during the 12th century in the city of Constantinople (Kuran, The Mosque in Early Ottoman Architecture 1968) . This was apparent from the copied style of the Hagia Sophia (Fig. 4), which was initially a cathedral Figure 4 : Hagia Sophia at present a museum inaugurated by Constantius II on 15 February 360 (Nelson 2004). This building had gone to various structural additions and transformations from a cathedral, to a mosque and currently a museum. The Hagia Sophia has been very influential to the Ottoman architecture style after the Islamic conquest of Constantinople.

The Ottoman style applied most of the techniques from that era which proves the sense of belonging to its context. The great architect, Mimar Sinan (1489‐1588), who were very influential during the Ottoman period had perfected the Ottoman mosque style with his experiments on architecture. Furthermore, his apprentice, Sedefhar Mehmet Aga who were the architect for the Sultan Ahmed mosque had use his knowledge to create this grand mosque that has deep roots and tradition of its context through the implementation of established elements for mosque design.

The Sultan Ahmed mosque has a rich heritage and historical background and has been acknowledged as an important Islamic architectural style, as

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

it shows the dominance of the mosque and originated from the height of Islamic empire.

For the As‐Syafaah mosque, the contemporary style it incorporates has been Singapore’s approach of modern architecture which to define the country’s identity and to attract global business (Ravenscroft 2009). The architecture of Singapore strives to mark its presence as a modern country with many new buildings to be built with the modern architecture style.

Furthermore, Singapore’s traditional architecture are comprises of vernacular Malays houses influence from Malaysia, and commercial buildings which follows the colonial architecture from the remains of the post‐war and post‐colonial period. The identity of Singapore have transformed towards the modern direction after the war with the government encouraging to use stark, simple and clean modernist forms with surfaces devoid of ornaments (Powell 2004).

Tan Kok Hiang, the architect for the As‐Syafaah (Fig. 5) mosque mentioned that the design for the mosque was intentionally to stray away from the traditional Islamic architecture, as modernity has been perceived as the enemy of radical and fundamentalist Muslims which are associated with Islamic terrorism (Forum Architects 2006). Although traditional Islamic Figure 5 : The contemporary modern look of the As‐Syafaah mosque

architecture does not signify terrorism, it has been an issue where the Islamic radical movement opposes modernity and inclined to the ideology of reverting to traditional values and the Koran laws when Islam reigned supreme hundreds of years ago. However, many Muslims have adapted to the fast‐paced modernization and industrialization and accepted the

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

changing conditions and should move forward and apply new concept of architecture, while referring to the fundamental principles (Schanzer 2002).

The past and present of the mosque Mosque architecture is always at the experimental stage with having designs being in accordance with the changing of time and place. The constant changing landscape of mosque architecture illustrates how mosques adapt within its situation and condition. After being more than 1400 years of Islam, mosque designs exist in various forms and typologies with the spread of Islam in various parts of the world have merged the religion with the traditions of its respective place (Fethi 1985). As a vital structure in every Muslim community, it would be constructed at the areas where the Islamic religion has established. Furthermore, as Islam originated from the Middle East, many Muslim communities worldwide are brought by migrants and travellers. For the people who came other countries, their style of architecture are brought upon the land to have a sense of their traditional background.

Traditional architecture can be defined as deriving from traditions where being the outcome of living practices, cultural and social activities (Erkocu and Bucdaci 2009). Buildings that have a traditional sense can come from deep roots of the cultural aspect and where the community would belong.

Traditional mosque architecture would portray a historical connection with its past whether the origin of the community, the local architectural language or the relation with the Islamic religion. It is important to have this belonging with the past to maintain the identity and heritage of the past. By looking at traditional architecture in most places, one can construe 19 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

and comprehend the local past through the architectural building, where the need of preservation and conservation comes.

As architecture evolves, so do mosque architecture. This process of evolution has given birth to numerous architectural styles and the derivation of architectural theories from leading thinkers. Islamic architecture had followed this trend of evolution and by having to keep up with changes, there have been some lost of traditional values with the modifications of styles but nevertheless maintain to links itself with the past. Modernity has had an impact on the Islamic world with the adaptation of the present to a religion with a long historical past.

Islamic culture has begun to emerge from a past where aesthetic values based on crafts are moving towards a future based on machine production.

The manual aesthetics produced in the past by devoted craftsmen and builders regulated by tradition shows highly distinctive arts and regionally identifiable, whereas at the present, the universal system of clients, contractors and architects are making structures which are standardized, devoid of symbolism and tend to be anonymous (Fethi 1985). This is due to the rate of development in Muslim countries which has grown in the last few decades, hence the need for adoption of Western technology and methodology which are made for efficiency and speed. Therefore, mosque architecture which has always been slow in construction, have to give in to this procedure.

Contemporary mosque architecture styles are inclined to modern technology and general liberalization, thus creating innovative advancements, yet it causes the breakdown of tradition with mosque 20 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

architecture to be built with misguided experimentation, as some mosques shows stylistic transplants and strange hybrids. However, the term “form follows function” which was coined by Horatio Greenough (1805‐1852) and popularized by Louis Sullivan (1856‐1924) had exposed the architecture world to a principle where the architecture stresses on the function rather than its form. While in mosque architecture, the form of the building is vital as for people to identify the building for what it is and the function should follow the form, rather than overusing ornaments and decorations that have minimal or no function besides aesthetics (Ghani 2007).

The influence of the Sultan Ahmed mosque (Fig. 6) has been admired in the Islamic architecture as an icon signifying the marvel and grandeur of how the Islamic religion was once in that region. The well‐known feature of this building is by having the trademark of Ottoman style architecture which was then inspired similar typology architecture worldwide. The traditional Figure 6: The Sultan Ahmed mosque standing proud for centuries

architectural style of the Ottoman had preceded its glory with the style being adapted as a prominent Islamic architecture style being used for centuries since.

The mosque architecture was traditionally designed by master‐ builders and built by stonemason, craftsmen and carpenters over a lengthy period of time. The method of construction from the past required a high amount of labour to construct large structures, where the system of construction adapted from the Greek and Roman were led by the architect as the master builder to completion of the building (Cerasi 1988). Even though Ottoman architecture period have passed many years, the building from the period 21 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

standing strong today are evident of the construction methods and techniques that are of quality construction.

The Ottoman style of mosque architecture had generally integrated many spaces for different functions together with the mosque. This includes various functions related with the Islamic religion for people of all ages, gender and background (Kuran, Form and Function in Ottoman Building Complexes 1987). These were important in the past as mosques are a part of the society and needs to function as a social gathering place. The Sultan Ahmed mosque was designed to cater for various purposes, besides praying, it is a complex with an education centre, elementary school, mausoleum, royal pavilion, garden and bazaar. With these functions, it helps to keep the mosque alive throughout the day instead of functioning solely for religious activity leaving the building empty on most days.

On the other hand, the modern style architecture of the mosque relates itself with Singapore’s country architecture as the country is thriving toward a modern society. The As‐Syafaah mosque (Fig. 7) uses mostly prefabricated construction materials, enabling the mosque to be completed quickly within two years (Forum Architects 2006). Factory produced components transported to the site lessens the build period as compared to the standard construction methods where each and every component have to be built on site.

The architecture of the As‐Syafaah mosque had followed the modern architecture principle of “form follows function” as the spaces were laid out and orientated to serve every the purposes of the building, and the building appearance to look clean and simple in a modern aesthetics style.

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Figure 7: The mosque potraying the new look of Singapore

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

However, the appearance of the building which distances itself from Islamic architecture and more to the modern style, loses the buildings appearance of the mosque as the building itself does not look like the usual mosques.

However, the building has few indicative elements portraying the building as a mosque, except the minarets and the arabesque patterns, which one could signify if having understood the function of those elements.

In regards to both mosques, each was built with concern to Islamic architecture but according to the styles and methods of different periods.

The Sultan Ahmed mosque was built using the traditional methods where it took a long period and many labours were used to build the mosque, but with high skilled artwork and aesthetics applied on the detail of the building. However, the As‐Syafaah mosque was built with modern technology with prefabricated components, allowing the building to be completed in a short period, but the aesthetics are machine produced which lacks the aesthetics value of hand crafted artwork which are the features of classic architecture.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Significance of style and identities through arts and aesthetics in mosque design Islamic conquests since the 6th century have influenced the mosque architectural styles in many countries which can be categorized from its eras, dynasties and regions. Mostly, the styles are a continuation from pre‐ Islamic architecture of buildings that were built during the Islamic eras. The Islamic architectural styles that have been fully established were from the Persian, Moorish, Timurid, Ottoman, Fatimid, Mamluk, Mughal and Sino.

These styles have its own distinction based on many factors such as the location, culture and technology.

The many styles of Islamic architecture are the rich heritage of the Islamic world, where it poses as the identity of the religion. Islamic arts and architecture, even though derives from other influences have always revert back to the basic principles and guidelines. Islamic architecture has embraced many vocabularies and forms throughout the centuries which are disputable in terms of style and approach. With the growing number of mosques construction, its architecture have mixed and matched various theories and ideologies deem fit to remark Islamic architecture on its own tendencies. Due to the surface of various styles, the acceptance of Islamic architecture becomes tolerant to the establishment of new identities.

The elements in mosque architecture have long been dominated with the idea of having domes, tall minarets, large entrances, ornaments and decorations. As images or sculptures of beings as representation are forbidden is Islam to avoid idolization, Muslims artisan resorts to

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ARBE 41 121b Research iin the Built Envvironment B The recent direction of th he mosque: Comparattive Analysis of the Sultan Ahm mad Mosque, Tu urkey and As Syyafaah Mosque e, Singapore

geometrrical patterns and Arabicc calligraphy arts to beau utify the appeearance of the buildings b (Seerageldin an nd Steele 19 996). The perception p o these of aesthetic elements had its ow wn function when introd duced, such as the or acoustic quality q in the spaces beelow, the minarets to siggnal for dome fo prayer and a for thee sound to travel farther when bu uilt higher and a the geometrrical pattern ns which were w preciseely calculate ed for an endless pattern, yet includin ng symbols ssuch as the eeight‐sided sstar associated with the Islam m as a symbo ol for universsalism (Fig. 8 8).

Figure 8: Ge eometrical patterns inccluding the 8 sided star syymbol

The mossque architeecture consissts of these elements th hrough its fu unctions though later retain ned for aessthetic purp poses and as a an archittectural ome constru uction has a history dateed back identity of the mosque. The do from thee Roman Arcchitectural R Revolution fo or large interrior spaces o of public buildinggs and temp ples such as a the Parth henon. With h the adop ption of Christian nity in the Byzantine B reeligious and secular architecture in the 6th century,, the Hagia Sophia was w culmin nated with the revolu utionary pendenttive dome (Fig. 9) whicch is basicallly a dome that stands over a Figure 9: The p pendentive dome

square or o rectangular room (Neelson 2004). Furthermorre, with the Muslim conquesst of the Sasssanid and B Byzantine em mpires, the d dome has beecome a vital feaature of Islaamic architeecture. The minarets is also an im mportant elementt of Islamic aarchitecturall features which are tall spires with conical crowns or onion‐sh haped and usually u free‐‐standing without any support minarets structures, and having a base, sshaft and galllery. The styyles of the m s and peeriod with its function to provide a visual vary acccording to styles focal point and used d to call for p prayer (adhan n).

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Islamic arts and architecture pertains not only to the religion, but the culture as well. The decoration style synonymous with mosques is the muqarnas, calligraphy, arabesque geometric and ornamental patterns. The muqarnas in arabic literally means stalactite vault which is arranged in tiers and composed of niche‐like elements and used as a decorative element similar to corbels used in classic architecture. Another aesthetic elements used in mosque architecture are the Arabic calligraphy art with various style using words from the holy Koran to decorate the external and internal spaces of the mosque. Intricate arabesque geometrical and ornamental patterns are also used to fill the mosque with decorations either on the walls, domes, floors and where possible. The patterns are also used on windows and openings acting as louvers, as well as for the effect of sunlight through the pattern and enhancing the interior with the shadow of the patterns.

The Ottoman style of the Sultan Ahmed mosque is incorporated with the elements that represent the distinctive identity of the architecture style.

The mosque being the last example of classical Ottoman architecture has been prominent through the contribution towards later mosques design imitating or adapting its style. While the sentimental revivals are giving tribute to this mosque, the authenticity of this style can only revert back to this mosque in terms of the intricate detailing of the mosque.

The large central pendentive dome and semi vaulted domes of this mosque is the main feature of this mosque with having blue tiles on the exterior thus giving the name ‘Blue Mosque’. Floral and geometric patterns decorate the interior of the domes that has been cured throughout the 26 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

centuries to preserve and maintain its beauty. Moreover, the dome for this mosque has been the trademark of Ottoman architecture and has been applied in later mosque design in imitating this mosque style to revive this architecture style and for the re‐application of the dome technology. The six slender minarets (Fig. 10) is the identifying feature of this mosque with Figure 10: The Sultan Ahmed

four located on the corners of the building with two at the sides of the mosque with 6 slender minarets entrance. Until recently, the prayer‐caller (muezzin) would climb the minarets and sing the call, but today the loud speakers have been introduced as public address system and the call can be heard throughout the old city.

As for the As‐Syafaah Mosque, the mosque architectural elements are apparent from only the minarets and the geometrical arabesque patterns.

The domes were excluded from the mosque to show the irrelevance of domes to the function of the building. Domes may be important to the mosque as a sign to show the building as a mosque, as the building resemble similarities to contemporary church design as mentioned by a resident in the area (Forum Architects 2006). Even so, other features of this mosque reflect Islamic architecture and symbolism to maintain its typology and identity.

The single free standing minaret for this mosque was built of steel panels with the crescent moon and star symbol on top and in a period of time would develop a coat of rust, thus alluding to the natural colour (Forum Architects 2006). The minaret (Fig. 11) was designed as so to minimize the maintenance whilst having a simple mark to the entrance. Moreover, it is merely an aesthetic feature of the mosque that is used as a visual cue to 27 | I h s a n R a h i m 3 1 0 3 3 1 8

Figure 11: The steel minaret of As‐ Syafaah mosque

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

the Muslim community in recognizing the mosque from the minaret.

However, it is not fitted with any loudspeakers or stairs to be climbed onto as how a minaret is supposed to function in calling to prayer 5 times a day.

The fact reveals that the minaret as a mosque element is only retained as a feature, but not as a main function to the mosque.

For the facade treatment of this mosque, the architect has invented an arabesque pattern (Fig. 12) consisting of a positive, negative and double arabesque pattern which makes the overlapping geometries more explicit (Forum Architects 2006). The decoration has been used for this mosque in an innovative way to replicate traditional mosque decorations in using the geometrical patterns to embody Islamic stylization without decorations representing living beings as it is forbidden in Islam.

The main difference of the Sultan Ahmed mosque and the As‐Syafaah mosque are the shape of the building itself, with one having the traditional mosque shape while the other having a contemporary building look that is dissimilar to mosque typologies. The created style and identity are vital to mosque designs to have a sense of recognition towards the user. Though the form truly marks the identification of the building, what matters are how the building would treat the users to experience the spaces and create the relationship within the users and the building. Even so, elements of symbolism should be implemented to maintain the perception of the mosque as not to confuse people regarding its typology.

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Figure 12: The arabesque pattern

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Spatial function and characteristics The functions of the mosque should be unified in terms of its uses for the community where mosques used to include residential, law court, education centre, hospital, military base, market place and others as the Islamic religion is a way of life which encompasses everything from social, political, economical, cultural and ritual (Dings 2009). Hence, the mosque cannot be restricted to liturgical function only but to include other function in keeping the mosque alive.

The mosque has always been a community hub and as a gathering place for the Muslim community. From the time of the prophet, the mosque was used as the centre for religion, administration, politics, economics and social. This was done by the prophet in advising the Muslims to include the religion in every single thing in daily life. The first mosque by the Prophet Muhammad PBUH at Medina built in 632 were originally planned as a simple square building, with walls on 4 sides built with mud and a covered area built with palm tree and trunks at the front and back of the building (Fig. 13). Attached on the side is the house of the prophet himself and to provide shelter for the poor people and travellers. The large courtyard at the centre of the Prophet Mosque is where all activities take place. The mosque is a simple building but its functions are endless as how a mosque should perform at that time, which is to cater for a Muslim daily life.

Moreover, the concept of mosque should focus and provide for the users themselves by considering people of all types, ages and gender for easy access and orientating their way to the spaces. It is essential for mosques to 29 | I h s a n R a h i m 3 1 0 3 3 1 8

Figure 13: The first mosque built by the prophet Muhammad

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

have an easy way‐finding planning for users to familiarize themselves with the building and to find their direction. The segregation of spaces for the male and female are also important as Islam have set certain rules between the intermingling of the sexes. Therefore, mosque designs should have careful considerations for the access of females, the circulation, the ablution area and the prayer hall. However, females should be treated equally and not to burden them. There are some issues where the female prayer spaces are segregated totally in a different room where the mosque is a men‐only club, yet this is not the practice of the Prophet during his time (Aksamija 2009).

As Islamic countries develop, the mosque are no longer integrated with other functions and only restricted to religious activities. In the past, mosques as the centre for community would serve functions such as a hospital or law court. This is no longer practiced as buildings were erected to serve its own purpose rather than to be integrated with the mosque.

However, Islamic building complexes and campuses have included the mosque in its vicinity to cater for the Muslims. The mosque is often the centre of the complex to signify the devotion and faith for the religion.

Mosque structure requires a large prayer hall to capacitate the large numbers of congregation at a single time. The prayer hall is a basically an empty space, but with rows of lines usually indicated by patterns or decorations on the carpet, tiles or floor covering and orientated facing Mecca, with a place for the imam (prayer leader) at the front of the hall. As the spaces are empty without seating furniture, the prayer halls could be designed in any shapes, as long as it can accommodate the number of 30 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

people of the community attending the mosque. The best shape for the floor plan of the prayer hall has always been square or rectangle to achieve the maximum number of people for each prayer rows.

The planning of the Sultan Ahmed Mosque (Fig. 14) was in accordance to the traditional mosque layout with large courtyards and square shape planning of the main building. The spatial planning of the mosque follows the Ottoman identities which are significant in two interrelated interventions, the external skyline image of the minarets and the spatial relationships along the streets and over areas that forms the skeleton of the structure (Komarianou 1999). Ottoman mosque was generally designed to be great in height, but the building was only a single storey which is on the ground floor. However, the single storey floor planning of the mosque allows easy access for the users including the disabled and elderly.

The large columns and high dome construction were built to give the interior a grand and majestic feeling inside. With its large size, the capacity of the mosque could hold up to 10,000 worshippers in a single congregation. The mosque also provides proper consideration for the female, where they share the same access and prayer hall, although the female prayer spaces are covered by a curtain to provide privacy for the female (Archnet 2007). The mosque basically adheres to the basic mosque layout in ensuring proper usage of optimal spaces to be used throughout the building.

In referring to the As‐Syafaah Mosque, it was built as a 4 storey building with a basement to optimize the spaces within. The prayer hall has a large 31 | I h s a n R a h i m 3 1 0 3 3 1 8

Figure 14: The floor layout of Sultan Ahmed mosque

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

atrium at the front part for that grand gesture while sharing the atrium with the other two floors above the ground floor. At the basement, the car park and toilet are situated here to separate the sacred and secular function of the building. The female praying area is located on the first floor above the main prayer hall and has direct views towards the main prayer hall through the see through geometrical patterns covering for the privacy of the female area. While the female area are located on a different level, the area are still easily accessible through the stairs and elevators and shares the view as it overlooks the front part of the mosque.

To orientate the prayer halls facing Mecca, the main part of the building had to be built not according to the site orientation (Fig. 15), but where the spaces are needed to face Mecca, as it is built according to the site to optimize the land usage. This is an issue pertaining to mosque architecture where the building has to orientate itself to face the right direction, or else the users will have difficulty when praying facing towards Mecca.

Both the Sultan Ahmed and As‐Syafaah mosque were built tall, but the differentiation of the two mosques are that the traditional mosque designs used to be great in height but offers limited spaces, whereas contemporary

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Figure 15: The floor layout of As‐ Syafaah mosque orientating towards Mecca

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

mosque designs have incorporated more floor levels to maximise the spatial functions vertically that could be used for the building. This is often done where site constraint is limited and the volumes of usage are high.

The vertical movement by stairs and elevators are used in the As‐Syafaah mosque, but this would reduce the time for when people in large numbers would enter and exit the mosque at a single time. The Sultan Ahmed mosque, was built only a single storey on a ground floor, much eases the flow of ingress and egress of the congregation of the mosque.

Impact and influence of the mosque towards its surrounding The Islamic religion is largest growing religion in the world and with around 1.2 billion followers; it is currently the world’s second largest religion (after Christianity), which includes roughly 20 per cent of the world’s population (Aksamija 2009). From the words of the Prophet Muhammad PBUH, “The earth is a place of purity and has been created for me as a mosque, and whenever man finds himself in need of prayer, let him pray (anywhere)” (Imamuddin, Hassan and Sarkar 1985) . This shows that a mosque is not necessarily a structure as mentioned b the prophet, but the whole earth is his prayer house. Mosques are not necessarily a congregational prayer space, but a centre for socio‐political aspects, a symbol of identity, peace, strength and justice.

Imamuddin et al. (1985) stresses that a mosque acts as a symbol for the community by the collection of signs, beliefs, superstition, ritual and religion thus expressing cultural and socio‐religious institutions at individual and collective level. The symbol also derived from the response in the coordination of behaviour through the development of conventional art.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

The mosque itself acts as symbol for the Muslim community in uniting a common belief and a place of interaction where people congregate.

Therefore, mosques play an important role as an Islamic Socio‐Cultural Centre for the community it serves and any mosque could be termed as the ‘Community Mosque’ (Imamuddin, Hassan and Sarkar 1985).

As Muslim societies usually revolve around a mosque determined by the religious and daily activities that would function there, any event held at the mosque would involve groups consisting from people from every age and gender and the rest of the public either Muslim or non‐Muslim, including people from different race, background and culture. The mosque as a gathering place would then be a place of unity without boundaries where people would meet and interact to develop stronger bonding in the community itself. The mosque in each community often corresponds to the architectural identity of its context depending on the regional architecture.

In a smaller context, mosques often happen to be either converted buildings from houses, shops or abandoned buildings where the community could find benefit from adaptive reuse. Whereas, in a larger context, mosques are constructed for the benefit of the community and with the considerations of additional functions and aspects depending on the needs of religious community rituals such as for weddings, funerals and feasts.

Mosques are regarded as holy places and it has been a Muslim understanding to respect the structure that where a mosque is built, it cannot be destroyed (Imamuddin, Hassan and Sarkar 1985). So the land selected for mosque development is crucial to give it prominence and 34 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

everlasting location. In rural and suburb areas, lands are usually cheap and any mosque could receive large plot areas for any grand mosques. As for the urban areas, the land for the mosque is sometimes scarce whilst the community are in need of the building. For that reason, collective efforts would be done in obtaining funds to buy lands, request the land from the authorities or the land to be donated from individuals or organizations.

Then the mosque are taken care by the community through the forming of organisation comprising from the community members. As a religious place, the mosque would gather people through mutual religious beliefs and form a bonding spirit within the community and strengthen the relationship with each other.

The designs style of mosques has always had an impact to Islamic architecture where according to the culture and architecture of its place.

Mosques that marvelled through its originality of the interpretation of Islamic architecture would sometimes be used as a model mosque to be imitated either regionally or internationally. Both the Sultan Ahmed mosque and As‐Syafaah mosque have been a success in function towards its community and taken as ideal mosques carrying the Islamic image and used for model of later mosque designs.

The Ottoman government in Constantinople (former name of Turkey) which was from the remaining Islamic Caliph system emphasizes on Islamic way in every aspect of life and as a result putting importance on Islamic religious buildings (Cerasi 1988). With the majestic construction of the Sultan Ahmed Mosque, it depicts the pride and triumph of the economic and social well being of the nation during its time in the 16th century. The 35 | I h s a n R a h i m 3 1 0 3 3 1 8

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

people were then would be attached to the mosque and find its importance in their daily lives.

The Sultan Ahmed mosque is located at a high density area in the middle of Figure 16: The location of the city for easy access to the people to attend the mosque (Fig. 16). Its

Sultan Ahmed mosque in Istanbul

location on top of a hill and near the river also gives the mosque a prominent landmark location. With its surroundings to be filled with buildings, the mosque was necessarily provided open public spaces with parks and gardens near the building for the people to gather around the mosque and for other public activities. Moreover, the open spaces make the building to stand out from the dense rows of buildings in the area. The provision of public spaces are also to balance the ratio of buildings with open spaces as people are always in need of green spaces for recreational or relaxing activities.

The Ottoman mosque design have been a great influence to Islamic architecture worldwide with the replication of style in newer mosque models, although there seems to be no relation of the Ottoman or Turkish culture or community where the mosque are imitated. Such Figure 17: Wilayah Mosque, Kuala Lumpur

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

example is the Wilayah Mosque in Kuala Lumpur, Malaysia (Fig. 17), where the mosque copied the Ottoman style of semi‐vaulted domes through its architecture. Nevertheless, it has followed an Islamic architecture style, which shows its connection and identity with the Islamic religion rather than to suit its regional location.

Modern day Singapore are currently being run by a democratic

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Singapore that are allowed to practice their religion in full manner. The As‐ Syafaah mosque provides these Muslim communities an avenue for their

Figure 18: The location of As‐ Syafaah mosque in Sembawang, Singapore

religious activities to be held. The mosque is situated near a residential area with high‐rise apartments and located at a junction of two major roads in Sembawang district, Singapore (Fig. 18). The surrounding are mostly upcoming development land, with the mosque situated at an important location for its space.

The unique architectural approach of the As‐Syafaah mosque has influenced other mosque designs in Singapore with the contemporary style which strayed away from traditional design. An example is the An‐Nahdhah (Fig. 19) mosque completed in 2006 and located in the Bishan district where the building’s only identification to its typology is the unique tall 37 | I h s a n R a h i m 3 1 0 3 3 1 8

Figure 17 : An Nahdhah mosque as an imitated model of the As‐syafaah mosque

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

minaret having the Islamic symbol of crescent and star. As for the design, the mosque resembles a contemporary building with its curtain wall facing the street. Nevertheless, the mosque reflects the Singaporean culture of modernity whilst, functioning efficiently to serve the Islamic community.

This shows that the Muslims in Singapore are better suited to the contemporary architecture rather than to revert to old traditional style which have few reference to the people here.

Environmental consideration and sustainability The environment has been defined as “The sum of social resources and material available to satisfy the aspirations and needs of Man”, by the environmentalists when they conferred at Stockholm in 1972 under the United Nations (Nasir 1995). The environment consists of natural resources such as air, water, soil, plants, animals, minerals and energy resources. As human creates structures to live in, the built environment is a part and parcel of the environment and should be look upon in every design and construction projects.

The Islamic religion has always emphasise on the needs for humans to always protect the earth, as the Prophet Muhammad once said that man are created as vicegerent on earth, therefore man should take care of the environment . Islamic architecture must abide by this guideline, where a building should not waste, protect its environment and natural surroundings, as well as being sustainable for the future.

The origins of the mosque from the arid desert lands of the Middle East had synthesized the bio‐climatic traditions of the lands in response of an

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

architectural system suitable for the climate, resources and culture. The continuation of these traditions is apparent in later mosque design as an ideal model of synergy and respect for the environment. Early mosques architecture was designed to allow natural air ventilation and sunlight penetration with the design of large open courtyards and openings on walls and roof structures. Then, as advancement in construction and technology growth, mosque structures get larger in size to with more considerations towards the form and planning. With high dependence on cars, the mosque had shrunk from filling the perimeter and removing the courtyards.

Therefore, the mosque became an enclosed building and would heavily rely on modern services such as artificial lighting and cooling, which has been a trend in wealthier Muslim countries where cost factors and energy consumption are not a major consideration (Fethi 1985).

Contemporary mosque designs have implemented architectural sustainability through strategies from its construction, materials, orientation, ventilation, and landscape. The Tuanku Mizan Zainal Abidin mosque (Fig. 20), a recently completed mosque in 2009 located Putrajaya, Malaysia has environmental consideration qualities that are exemplary in the Figure 20: The Tuanku Mizan Zainal modern Islamic world. Based on the concept of wind, mediocre and transparent, this mosque unique feature is the absence of fans or air‐ conditioners and replaced with a Gas District Cooling system (Deuntzer 2009). The advantages of this system are the reduction of operational cost and waste electricity through the burning of natural gas (mainly methane)

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Abidin mosque in Putrajaya uses efficient energy system

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

to run the chilling system. Moreover, the building allows natural ventilation to permeate through its wire mesh skin facade to cool the interior.

The moderate climate in Istanbul, Turkey would require its building to be fitted with proper thermal consideration for the building to function in both cold and hot weather. The Sultan Ahmed mosque is designed to function with minimal active lighting and ventilation with the selection of materials that suits its context and climate. The interior of the building is lighted with additional lanterns to bring more ambiences inside although the building

roof and walls has many windows in allowing daylighting and ventilation Figure 21: The interior of Sultan Ahmed mosque with many windows

(Fig. 21). The prayer hall also has passive thermal properties with its tall and hanging lanterns height where human use in large number would add to metabolic heat.

Therefore, the high roof would allow hot air to rise and exit through the openings. By following traditional mosque designs, the design Sultan Ahmed mosque also included with courtyards that contributes to environmental considerations within its design. The large courtyard and portico at the entrance of the building functions to cool the temperature as the shaded porticos surrounding the courtyards will contain the cold air and cool the courtyard as well as the aspect ratio of the high walls exposure to the sun and sky of the courtyard (Cook 1999). The parameters of the mosque are also filled with plants and trees within its compound to beautify the landscape, besides cooling the environment with lush greeneries.

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

Modern mosque architecture needs to emphasize on the importance of environmental consideration and sustainability as more buildings tend to rely on electrical lighting and cooling system and ignore the daylight and wind ventilation. The As‐Syafaah mosque design was in accordance to this conduct where the building was carefully designed to optimize the building maintenance and harnessing passive energy. The ground floor of the mosque was raised above the ground level to facilitate the wind flow to the prayer hall which has three open sides to provide natural ventilation to the spaces. Moreover, the basement of the mosque was designed with 25% natural ventilation which eliminates the need of mechanical ventilation and a sprinkler system. This consideration allows the building to save in capital and energy usage for the long run (Forum Architects 2006).

The natural daylighting of the mosque also contributes to the environmental strategy for the building in minimising the use of electrical lighting. The use of sky‐lighting on the front part of the prayer hall, which is 4 storeys high (Fig. 22), is exquisite as the calligraphy decorations are reflects the light on the surface. With the transparency of the facade, the light permeates through the arabesque patterns on the skin and shines into the interior.

Many mosque designs requires high volumes of space in the prayer halls for whenever a large number of people gather in an area, the metabolic heat cumulated from the bodies could disperse to the spaces above thus lowering the temperature of the space. The Sultan Ahmed and As‐Syafaah mosques adapted this method although at a slightly different approach, yet harbours the same result of allowing hot air to rise in the mosque.

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Figure 22: The front part of the praye hall, having a high volume of space

ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

However, other typical environmental consideration for standard mosque design such as courtyards and porticos are less used as new technology of construction could allow for mosques to have large structural openings, orientated to harness optimum lighting and ventilation, and maintain its harmony with the environment.

Conclusion Every mosque is built on a single purpose as a house of worship for the Islamic religion according to various different styles from different periods of times. The single objective that should stand from each of these mosques is to conform to the Prophet Muhammad PBUH teachings as well as Islamic principles and guidelines of mosque designs. By fulfilling this terms, the mosque can be erected anywhere with any means, provided it would serve religious purposes as well as for the community.

The traditional trends have been less pursued with architects applying new designs and theories to relate to present situations and also to cater for generations to come. Nevertheless, historical Islamic architecture is being met with contemporary approach to revive the glory of previous architecture and give homage to the past. The preservation and conservation of the past are also vital to carry remnants of the past for the future. Mosques today have been a result of various styles that also maintains to preserve the Islamic architecture in unique ways. Conceptual ideas has brought new architectural styles for mosque architecture, whether it relates to Islamic architecture or otherwise. More important is that mosques have become more daring in design to challenge the usual

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

perceptions towards its architecture with the buildings of new style and concepts.

The differences and similarities of the Sultan Ahmed mosque and the As‐ Syafaah mosque are apparent in many ways, whilst there have been its advantages and disadvantages in comparing these mosques. The approach to these mosques differs on the terms of the use of important traditional elements that signifies a mosque, where the Sultan Ahmed fully incorporated these elements, whereas the As‐Syafaah mosque applied the contemporary look and strayed from the typical mosque design. This reflects the present day acceptance of Muslims to the adaptation of design and architecture towards holy places where people would acknowledge the adaptation of Islamic religion that has been brought from the past to be carried into the present and future. For a very aged mosque, the Sultan Ahmed mosque was built at the height of the Islamic era had pioneered Islamic mosque architecture in full accordance with principles and guidelines. Whereas, the As‐Syafaah mosque is a much recent mosque that focuses on the functions rather than form, although it had innovated the mosque form to suit contemporary context. Mosque architecture needs the image of style and identity, but the architecture has always been subjected to the context and culture of its location, which would differ on different time and places. Nonetheless, the originality of style and identity are also important where the elements and features which symbolize the mosque could be developed and accepted according to the culture and architecture of its place, rather than the practice of borrowed architecture style.

Moreover, the mosque itself should offer beauty internally and externally

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ARBE 4121b Research in the Built Environment B The recent direction of the mosque: Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

as an important quality for the users to experience a mosque that should be open to Muslim and non‐Muslims alike and functions as an interaction place for a multicultural society through its architecture.

Mosques are a symbol for the community which needs to be reflected from the community itself. Both the Sultan Ahmed mosque and As‐Syafaah mosque are fully functioning for their community, yet there have been issues today in most western societies that see the building as being associated with radicalization and conspiracies. Mosques have looked towards designs that could be accepted by the wider and general public, where the building could suit with its surroundings. With a contemporary look, the As‐Syafaah mosques in Singapore are more appealing to the general public without stereotyping the mosque with typical mosque design. Hence, though the traditional mosque design are more suited to project Islamic architecture in its original form, the mosque itself could be designed to better suit its surrounding in its true form. Though many mosques tends to rely on electrical cooling, heating and lighting, it is best for mosque to minimize active system and use the passive system instead.

It is also an Islamic virtue to respect the environment by treating it properly in every way possible. The environmental considerations for the mosque are important aspects where it would also relate to the large number of building users. Both of these mosques had carefully devised the building for optimum lighting and temperature for the comfort of users and the building maintenance. Furthermore, mosques need to include greeneries not only to beautify its landscape but to provide a relaxation area with the nature.

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The Sultan Ahmed mosque and As‐Syafaah mosque which have been thoroughly discussed in this paper bears distinctive mosque architectural traits, yet shares many similar qualities. Although mosque architecture has undergone the process of evolution for hundreds of years, it will always be constructed with newer inspirations while carrying its responsibilities and principles. Technology will always bring forth innovation from traditions but mosques should portray a progressive identity to present Islam in the right direction.

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List of Figure References from internet Figure 1 : http://www.ancienthouse.net/ Figure 2 : http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore Figure 3 : http://www.eso‐garden.com/index.php?/weblog/comments/mud_mosques_of_mali/ Figure 4: http://en.wikipedia.org/wiki/Hagia_Sophia Figure 5: http://www.nikiomahe.com/search/architect+of+syafaah+mosque Figure 6: http://en.wikipedia.org/wiki/Sultan_Ahmed_Mosque Figure 7: http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore Figure 8: http://archnet.org Figure 9: http://en.wikipedia.org/wiki/Pendentive Figure 10: http://en.wikipedia.org/wiki/Sultan_Ahmed_Mosque Figure 11: http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore Figure 12: http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore Figure 13: http://archnet.org Figure 14: http://archnet.org Figure 15: http://archnet.org Figure 16: Google Earth Figure 17: http://www.arrakeen.ch/malaysiafeb02/malaysiafeb02.html Figure 18: Google Earth Figure 19: http://commons.wikimedia.org/wiki/File:Masjid_An‐Nahdhah.JPG Figure 20: http://ms.wikipedia.org/wiki/Masjid_Tuanku_Mizan_Zainal_Abidin Figure 21: http://en.wikipedia.org/wiki/Sultan_Ahmed_Mosque Figure 22: http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore

i

Hadith – The Prophet Muhammad teaching narrated by his companions PBUH – Peace be upon him iii Mihrab – an niche at the front indicating the direction of Mecca for the prayer ii

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