Turath

T U R A T H ISLAMIC ARCHITECTURAL HERITAGE 2021

COPYRIGHT 2021

Department of Architecture

Kulliyyah of Architecture and Environmental Design

International Islamic University Malaysia (IIUM)

All rights reserved. No part of this book may be reproduced in any form without the written permission of the publisher, except by a reviewer who wishes to quote brief passages in a review written for inclusion in magazines, newspapers or journals.

Perpustakaan Negara Malaysia

ISBN 978-967-25996-0-9

Cataloguing - in - Publication

TURATH: Heritage

Volume 11,2021

PUBLISHED BY:

Department of Architecture

Kulliyyah of Architecture and Environmental Design (KAED)

International Islamic University Malaysia,

Jalan Gombak, 53100

Kuala Lumpur, Malaysia.

ADVISORS AND EDITORS

Norwina Mohd Nawawi

Muhammad Ihsan Shahril

Zuraini Denan

Srazali Aripin

Sufian Hamat

Nayeem Asif

DESIGN PRODUCTION, CONTENT AND CREATIVE DIRECTION

Izzatul Athirah Bt. Ishak

Nur Allysa Sara Bt. Md Faris

Nur Amylia Bt. Roslaimi

Nur Imanisa Bt. Asmawi

Rahnoma Siddiqua

Nur Farahadlin Bt Adlan

Wan Nur Natasya Bt Wan Mohd Kamal

Nurul Syazwani binti Mohd Shafie

Amer Ashraff bin Abdul Rahim

Che Hasrul Shafiq bin Che Hashim

Nurul Ezzah binti Mahamud

ACKNOWLEDGEMENTS

In the name of Allah, the Most Gracious, the Most Merciful

Alhamdulillah to the Al-Mighty Allah SWT for the opportunity, perseverance, safety, and health to the team to successfully complete this endeavour, despite the disruption and challenges the COVID19 pandemic has brought us, even to this corner of the globe.

To Jabatan Agama Islam Selangor (JAIS), the team appreciates the approval and permission to conduct the studies at the three heritage masjids. To the Masjid Committees and the Qariah of the three masjids in focus-Masjid Lama Setapak, Masjid Lama Batu 6 Gombak and Masjid Sungai Chinchin, much gratitude for accepting our presence, cooperate with us, informed us of the history and story throughout the studies with quaint hospitality. To the IIUM Office of Security Management (OSEM), thank you for monitoring and allowing the team to conduct the fieldwork amidst the pandemic. To the Kulliyyah of Architecture and Environmental Design’s management and technical staff for the continuous support. Special thanks to the Department of Architecture’s Management & Supervising Team for reviewing the reports and verifying their authenticity, plus the numerous screen time in online supervising. Finally, to the ever-energised students of Heritage Studies 20/21 who dare to go beyond the customary, much admiration in the prowess of adjusting to the constant changes and staying resilient on track, steadfast and committed to achieving their goal as a team AXXIS. May Allah SWT bless the fruit of the research-TURATH 2021.

PREFACE

Ar. Datin Seri Dr. Norwina Bt Mohd. Nawawi 2021 Heritage Studies Coordinator

TURATH 2021 is a special edition commemorating the coming of age as the 21st Architectural Heritage Studies and its fruition amidst the Pandemic COVID19. The 2021 publication, whose preparation for the first time spanning two semesters, is a culmination of the three heritage masjids by the Gombak River. The history of the development of these masjids is rich in linkages to the establishment of Kuala Lumpur. Due to the lure of tin and gold mining activities and to escape from the Dutch, many Muslim migrants of Sumatra moved to the Malay Peninsula in waves. As Muslims, wherever a community is settled, a masjid will be built. The Masjid is to facilitate the congregation for the five daily prayers and their cultural needs. Subsequently, many masjids were built for each community. Thus, its establishment contributed to the spread of Islamic teachings. The Masjid Sg Chinchin (1894), being the oldest of the three masjids understudy, established itself way up the river in a spiritual sanctuary to propagate the teaching of Islam in harmony with nature. Masjid Lama Batu 6, Gombak (<1931), found lower down the Gombak River is very much a community masjid. The Masjid is still teeming with people amidst residential and commercial areas, where once upon a time, a rich rice cultivation area and dulang tin mining activities took place. Masjid lama Setapak was built in 1881 down the river route for the villagers of Kampung Puah within Kuala Lumpur city. Each of these masjids has its own story to tell. The community making up of the Minangkabau, the Mandailing, Rawa, Bonjol and many more are the larger families of the Malays in the archipelago. Each of the clans has its architecture reminisced from home but not quite the same. The three masjid architecture witness today had been assimilated and changed over the years due to the environment -socially, politically, and economically. The masjids were built with traditional knowledge as a legacy of home techniques and resources of the local site and people. Of the three Masjid, Masjid Lama Setapak, originally timber-built by the river, was moved twice and finally placed within the city of Kuala Lumpur. Subjected to the colonial ruling of no timber structures to avoid fire in the town, the Masjid, in 1933, was subsequently replaced with masonry. Gombak River as an alternative to the Klang River, for which the confluence met to form the city of Kuala Lumpur, were river routes to the jungle, and current home of the emigrant from Sumatra, away from the conflict with the Bugis and local Malays of the coast. The history inherent to the makeup of the architecture of these masjids, although nondescript and straightforward, provide a Prelude to Architectural Knowledge of Spiritual Inheritance (PAKSI) found along the Gombak River for more to discover and ponder.

INTRODUCTION

TURATH 2021 presents P A K S I, the acronym for Prelude to Architectural Knowledge of Spiritual Inheritance for the year's heritage studies. P A K S I aptly define the 21st Architectural Heritage Studies findings of the three masjids by the Gombak River of SelangorKuala Lumpur region of Malaysia. Heritage Studies is a core course in Bachelor of Science in Architectural Studies-Honours (LAM Part 1) that focuses on measured drawings on the architectural heritage with Islamic merit. International Islamic University Malaysia's add to the core course, the sense of research and its ethical values in writing reports; in deciphering observation of construction, material and make; and in the making of video shoots or photography, to frame the Masjid's existence in the context of its community. Briefly, IIUM heritage studies focused on the importance of the subject matter, the Masjid as an as-built physical entity in their respective community or context. The re-learning of the tie to the Islamic faith to its distinct history and the impact of masjid architecture physical form

TURATH is a publication that combines the three teams-Lantera's, Karya's, and Rekayasa's group works on the heritage of the three masjids.The research, conducted within the two-semester group work among students, and the staff supervising team runs parallel to other programme courses. Only seven days of tight SOP (Standard Operating Procedure) fieldwork amidst the pandemic COVID19 was allowed. Disciplined daily scheduling and information gathering must be observed under the four tasks, i.e., technical measuring, information research, photo & videography, and cataloguing. Fortunately, the location of these three masjids was nearby to one another and IIUM Campus, thus enabling the heritage studies team to accommodate the strict logistics arrangement of the fieldwork within the 'bubble' concept. The summation of the fieldwork into documentation includes a series of analyses, including verification of the findings. These processes are in the detailed report for each Masjid as contributing to the body of knowledge. This book summarises the findings of the studies of the three heritage masjids- Masjid Lama Setapak, Masjid Lama Batu 6 Gombak and Masjid Sungai Chinchin, of its architecture in one-TURATH.

TURATH, this edition, provides a brief insight into the simplicity of the masjids' initial emergence as part of Muslims' daily living in a close-knit community of Sumatran immigrants in the Tanah Melayu (Malay Peninsula). It gave an overview of the masjid architecture as part of Nusantara (Malay Archipelago) and how its genus loci impacted the Masjid. The research provides a glimpse of how closely entwined the economic, political and social agenda and the need for a spiritual endeavour inexplicitly led to the birth of Kuala Lumpur, the capital of modern Malaysia. This research may not be conclusive, but intent to create impetus for further research in enriching the Islamic architectural heritage of the different ummah beyond the Muslim world.

ABOUT THE COURSE

The AAR 3302 Heritage Studies course is a core subject that introduces students to the understanding and practices of researching and documenting (which include measuring, surveying, and re-drawing) heritage building of Muslim Worlds. The research may not be limited into the building only but on the whole community and environment as well. In general, the program is intended for the graduating student of the Bachelor of Science (B.Sc.) in Architectural Studies to be conducted specifically in the third semester of their graduating year.

OBJECTIVE

This course lets the students to be exposed with the discovery of the spread of Islam and the architecture that influenced. The students need to produce measured drawings of the group’s chosen building and the documentation report emphasizing its Islamic traits. Hence, this research will highlight the significance of the style and elements of architecture as well as the culture and social lifestyle of the building and its surrounding.

WORKING ON-SITE

Tasks at the chosen site were conducted from 20th March 2021 until 26th March 2021. Students were grouped into subteams to ease the whole task that needed to be done. The sub-teams consisted of the Multimedia team, Report team, Technical team and Catalogue team. While in-studio tasks were conducted simultaneously based on the schedule. The students take turns to be on site and in the studio to minimize the movement of the student due to the COVID-19 concerns at that time. In the remaining weeks, the students were all working in the studio.

PHOTO AND VIDEO DOCUMENTARY DOCUMENTATION

Every members of multimedia groups were trained beforehand for the preparation of documenting, not only the building itself but as well as its surrounding contexts. With the coordination of the Report and Technical team, photos and videos captured must contain relevant information that should be put in the video for the final presentation and exhibition.

DISCUSSION

Members of the groups will be given explanation of tasks of the day that need to be done before starting to work on their respective tasks.

ID LAMA SETAPAK

TAPAK, KUALA LUMPUR

Dima bumi dipijak, Disinan langik dijunjuang, Dima sumua digali, Disinan aia disauak, Dima rantau diuni, Disinan adaik dipakai.

Dimana bumi dipijak, Disitu langit dijunjuang, Dimana sumur digali, Disitu air diambil, Dimana negeri dihuni, Disitu adat dipakai.

Translatiom

MASJID LAMA SETAPAK SETAPAK, KUALA LUMPUR

Masjid Lama Setapak is one of the oldest mosques in Kuala Lumpur, built initially using timber with a pyramid-shaped roof. It is believed that the mosque was constructed at Kampung Puah, Setapak, in 1879 or earlier. In 1900, the mosque was relocated to Lot 2772, behind the primary market of Setapak. Later, it was relocated again to its original site in 1920 while still preserving its initial building structure.

Interestingly, the construction of the original Masjid Lama Setapak did not use any nails. Thus, it allowed the community to move it to another site quickly. Its brick and stone architecture influences British-colonial architecture, while its small dome, decoration, and arches are influenced by Mughal architecture. The mosque was in use until 2005, and now it is not in use anymore.

Asst Prof Dr Nayeem Asif

Asst. Prof. Dr. Sufian bin Hamat

Top view of Masjid Lama Setapak.

HISTORY OF SETAPAK

Mukim Setapak is one of the earliest provinces that was established in Kuala Lumpur. In the 1880s, in the early period of the establishment of Kuala Lumpur, Setapak was populated by people from Minangkabau ethnic and Orang Asli there. Mukim Setapak is situated in the North-Eastern part of Kuala Lumpur. Setapak formerly was a rubber growing area (which now is Wangsa Maju) and used to be a tin mining area.

In the 1890s, Setapak was known as a place full of paddy fields. However, at the beginning of the 1960s, the area around Setapak began to be polluted due to waste disposal from factories and workshops built around the area. When the Kuala Lumpur City Hall (DBKL) was established, the villagers requested that the paddy fields be disposed of and replaced with the commercial and residential areas and the current development in Kuala Lumpur.

Illustrated by Nur Amylia

The majority of people in Setapak run their own business mainly related to the food and beverage business. Many stalls and small shops are set up around Setapak, even in the residential area and open from morning till night. The shops are occupied by Chinese and Malay. Next, there are public institutions provided according to the races, such as schools and also religious buildings.

Illustrated by Liyana Chew, Puteri Nelly and Khairani Izliyn

SOCIO-CULTURE

Setapak is one of the suburbs of the Federal Territory of Kuala Lumpur. It is a province that is rich and diverse with culture since multiracial people populate it. This is one of the impacts of the migration of people to Kuala Lumpur before it was developed as the national capital. There are various cultures in Setapak. People who lived around the villages, such as Kampung Puah and Kampung

Changkat are distinct from people who lived in more developed areas with the most high rise buildings.

Illustrated by Luqman Kashfi. MASJID

Illustrated by Deenni Hakkim and Khairani Izliyn.

1881

The construction of the mosque started for the first time in Kampung Puah by the villagers who were led by Datok Sati. Materials that were used for the construction of the mosque during that time included; timber columns, bamboo for walls, and 'rumbia' for the roof.

CHRONOLOGY

1933

In 1933, the construction and structure for the masjid were changed to brick and concrete since it is stronger and sturdy compared to timber. Meanwhile, the roof remains with its original form and material.

The mosque was first relocated to Lot 2772 near Sekolah Kebangsaan Setapak. Materials used after the relocation process were timber wall, timber floor and zinc roof 'rumbia'.

1911

The masjid was the second time 347 due to t location being tin mines. building was timber after relocation exce roof, which the keep the origin style of the roof

1920

Conservation works were done on the Mosque by archaeologists from Jabatan Warisan. *last use of the masjid was in September 2005, for Subuh prayers

Masjid Jami’ul Ehsan Setapak was officially registered under Kementerian Warisan dan Kebudayaan.

2008

ARCHITECTURAL STYLE

AND FEATURES

The design of the Masjid Lama Setapak is very distinct compared to the other masjids because it has a mixture of architecture styles. Masjid lama Setapak is known for its architectural style, which is Eclectic Malay Vernacular. It has significant influence from Nusantara and British Colonization.

Its Javanese pyramidical roof structure stands out at Jalan Pahang and is discernable from far. The style of the masjid has some influence from Mughal-style architecture that was brought by the British during their colonization era, which can be seen from its form and material used. The masjid has undergone a few relocation and renovation processes.

At first, the masjid displayed simple spatial planning of the prayer hall, which was meant to accommodate up to 50 people at a time. The first renovation took place in 1933. This was when the masjid had undergone a huge renovation process because it totally changed the form and materials but still kept the same layout and roof structure. Due to the increase of the Muslim population in Setapak, a second renovation was held for the masjid in 1969 to increase the capacity of jemaah. Even though Masjid Lama Setapak, had been renovated and extended, the roof structure remains in the original state from 1881.

MASJID LAMA SETAPAK

SPATIAL ORGANISATION

Masjid Lama Setapak displayed simple spatial planning of the prayer hall, which was meant to accommodate up to 50 people at a time. The layout plan of the masjid is in square form and is symmetrically oriented in terms of its dimension, form and function of space. The main prayer hall is the major and largest space of the mosque, with no permanent structure to separate male’s and female’s prayer halls. The mosque built in 1879 originally only consisted of the main prayer hall. It is convinced that the ablution area was located separately from the main building structure. Meanwhile, the interior spaces of the masjid in 1933 consisted of the main prayer hall, mihrab and foyer. Eventually, a renovation to enlarge the masjid was held in 1971 to increase the capacity of jemaah, which consists of male’s prayer hall, female’s prayer hall, spillover, storage, toilet, ablution area and imam’s room before being demolished to retain its original form in 2006. The current layout of the masjid indicates that it was designed in grids, starting with the main entrance at the southeast with a staircase, a foyer that serves as a transitional area, a main prayer hall and a mihrab.

Floor plan Masjid Lama Setapak in 1933

Floor plan Masjid Lama Setapak in 2021

Illustrated by Khairani Izliyn..

ROOF

Masjid Lama Setapak portrays its uniqueness of design through the pyramidal roof structure that was influenced by Nusantara Architecture. The roof style, also called as Bumbung Meru, is a two-tiered pyramidal roof that helps in terms of thermal insulation and ventilation through the gap in between the two roofs. Along the perimeter of the roof, a series of decorative crenellations was identified that features the influence of Mughal and Moorish style that was brought by the British. As for the upper layer, fascia boards were built along the roof eaves with a complex design.

The material of the roof finishes was once changed into zinc roof in 1911 replacing the original rumbia roof. It is believed that the roof was replaced again using asbestos sheets before it was changed into terracotta tiles due to the conservation works done to the masjid. However, the inner part of the roof structure remains the original timber structure which is still intact and holding fast.

Illustrated by Annissa Elliyana.

In order to embellish the masjid with Islamic architectural features, Masjid Lama Setapak has arches installed on the circumference of the masjid and the main prayer hall. Nonetheless, the arches were not in the common style of that vernacular architecture. They were believed to belong to Mughal architecture, where this architectural style was brought by the British and has been adapted to reflect the Islamic characteristics in Tanah Melayu.

ARCHES

Illustrated by Mukhlis Mokrat

DECORATION & ORNAMENTATION

Each of the features in Masjid Lama Setapak varies in terms of the motifs and materials used. They portray their specialities and uniqueness of the historical background and the design process as captivating elements. Those features include wall decoration, crenellations, mimbar, stained glass and cupolas.

The ornamentation and decoration of the masjid can be seen on the column, mihrab, opening, and roof. The crenellation on top of the masjid has influenced the Mughal and Moorish architectural styles.

Illustrated by Puteri Nelly.

COLUMN

As Masjid Lama Setapak is influenced by Colonial Architecture, the classical type of column which is Tuscan order can be seen as one of the structural members of the masjid. There are a total of 22 brick masonry columns with some were plastered and paint finished supporting the masjid. All columns were built with square column pedestals that are designed to carry loads from the columns to underground footing. The original masjid was constructed using timber columns before it underwent a full renovation of its materials into brick in 1933.

Illustrated by Mukhlis Mokrat.

DOOR

There are two types of doors used in Masjid Lama Setapak which are categorized into the main door and secondary door. When the masjid was first built, the wall was filled with open arches with no secondary doors and thus created an open layout. The secondary doors were added after the renovation process took place.

MASJID

WINDOW

Masjid Lama Setapak has two types of windows installed with the intention to aid in terms of ventilation, view and lighting while maintaining security of the masjid. All windows were identified as clerestory and fixed glass.

The mimbar at Masjid Lama Setapak is full of embellishment that displays a combination of floral patterns with geometric motifs. The mimbar is made using local timber. Due to the abundance of floral species and forest at surrounding, flora motifs can be seen dominating the pattern through the wood carving technique of ukiran timbul and ukiran layang.

MASJID LAMA SETAPAK

MIHRAB

The mihrab of Masjid Lama Setapak is not adorned with an arch but is instead simply a cylindrical structure. It is decorated with square shaped wall decoration made of concrete which also functions to provide natural ventilation and daylight.

Illustrated by Khairani Izliyn.

CONCLUSION

The heritage studies conducted on Masjid Lama Setapak have engraved a path for people to unveil and have a comprehensive understanding of the history, architecture, characteristics and the chronology of the development of the masjid. The history of this masjid has never been documented in extensive detail so far. Thus, this study has assisted in portraying the history and legacy of this masjid to the readers. This study was a collaborative team effort conducted to bring awareness to the younger generations and educate them on the importance of the conservation of cultural heritage, their homeland, and their historical values.

This research aimed to examine the historical and physical evolution of Masjid Lama Setapak from when it was first constructed in 1881 until the present time and its correlation in the chronological development of Setapak and Kuala Lumpur.

It is evident that other than giving the community a unique character, the preservation of this heritage building, Masjid Lama Setapak, also adds to the quality of life by providing a link to a deeper understanding of the roots of the community and its people. Through this research, we have managed to successfully study the surrounding cultures, their historical values, economics, and most importantly, the background of the masjid itself despite the challenges faced in obtaining enough information throughout the whole research process. Through earnest effort and hard work by the group, we conducted this research to benefit the people who would like to learn about the historical values of Setapak and Kuala Lumpur, and hoping that this study and writing will inspire others and bring awareness on the importance of preserving heritage buildings so people can learn to appreciate and value these historical treasures and their significance to our nation.

MASJID LAMA SETAPAK

TEAM LEADER

Muhamad Mukhlis bin Mokrat

ASSISTANT TEAM LEADER

Nur Allysa Sara binti Md Faris

SECRETARY

Puteri Nelly Zulaikha binti Hishamuddin

TREASURER

Mohamad Zakwan bin Zukhairi

RESEARCH TEAM

Izzatul Athirah binti Ishak

Nur Allysa Sara binti Md. Faris

Nur Imanisa binti Asmawi

Nur Amylia binti Roslaimi

TECHNICAL TEAM

Muhammad Taqiyuddin bin Anuar

Aymen Said Ali Mohamed

Fatin Najihah binti Misban

Khairani Izliyn binti Mohd Shah

Muhamad Mukhlis bin Mokrat

Nur Liyana Aiman binti Faysal Chew

Puteri Nelly Zulaikha binti Hishamuddin

MULTIMEDIA TEAM

Mohamad Bakdash

Annisa Elliyana binti Asuwar

Bazaar Saeed

Muhammad Luqman bin Kashfi

Nur Aini Syazana binti Shamsul Bahari

Tuan Muhammad Jazlan Tuan Abd Rashid

CATALOGUE TEAM

Muhammad Deeni Hakkim bin Zainudin

Mohamad Zakwan bin Zukhairi

Muhammad Syazwan bin Zakaria

REFERENCES

Abd Rashid, M. S., Che Amat, S. (2011). International Seminar in Honor of Prof. E. U. Kratz, University of Frankfurt Gemany; Migration As Transformation Agent In The Shaping And Development Of Architecture In The Malay World.

Anas, N., Engku Alwi, E. A. Z., Yaacob, Z., Muhamad Ramlan, A. N., Ishak, A. H., Ab. Manan, S. K. (2019). International Journal of Civil Engineering and Technology; The Nusantara Ethnic Groups from Historical and Genomic Perspectives.

Ahmad, A. A., Mat Zin, A., Arbi, E. (2013). Typology of Interior Architecture for Traditional Mosques Peninsular Malaysia from 1700-1900 AD; Tipologi Seni Bina Masjid-Masjid Tradisional di Semenanjung Malaysia dari 1700-1900 Masihi.

Asif, N., Mohd Zuki, M. Z., Hussain, M. H., Mohamad Fouzi, M. A. Z., Ardiansyah, R. (2020). Journal of Architecture, Planning & Construction Management; Reflection On The National Architectural Identity of Malaysia: A Qualitative Study Based On The Thoughts Of Achmad Moerdijat. Volume 10 Issue 2, 2020.

Asif, N., Utaberta, N., Sarram, A. (2019). Geographia Technica; Urban Mosque In The Compact City of Kuala Lumpur: Suitability and Design Considerations. Vol. 14, Special Issue, 2019, pp 138-147. Retrieved from https://www.researchgate.net/publication/332071665_URBAN

Azmi, A., Mohd Rus, A. K. A., Nordin, N. (2014). Academic Journal of Interdisciplinary Studies; An Anguish Cession: Issues during the Shaping of the Federal Territory of Kuala Lumpur, 1974. Vol 3, No 6. Retrieved from https://www.richtmann.org/journal/index. php/ajis/article/view/4828/4680Hosseini, E., Mursib, G., Nafida, R., Shahedi, B. (2014). The Proceedings of 8th SEATUC Symposium; Malay Vernacular Architecture: Mirror of the Past, Lessons for the Future.

Jabatan Muzium Malaysia, (n.d). Forum: Pengkisahan Sejarah Kuala Lumpur. Retrieved from http://www.jmm.gov.my/files/Kertas% 20Pembentangan%20Forum%20Pengkisahan%20Sejarah% 20Kuala%20Lumpur.pdf

Jahn Kassim, P. S., Mohd Nawawi, N., Abdul Majid, N. H., Qarihah, T. A., Abdullah, A. (2018). 7th International Seminar On Nusantara Heritage; The Aesthetic Tendencies Of Early Modernity In SouthEast Asia. The Hybrid Language Of Aristocratic Palaces Of The Early 1900s In Malaysia.

Muhidin, R. (2017). Jurnal Kebudayaan; Penamaan Marga Dan Gelar Adat Etnik Minangkabau Di Provisi Sumatera Barat: Kajian Etnolinguistik. Volume 12.

Zain, S. (n.d). Sejarah Melayu; A History of the Malay Peninsula: The Selangor Civil War. Retrieved from http://www.sabrizain.org/malaya/sgor.htm

MOSQUE IN THE COMPACT CITY_OF_KUALA_LUMPUR SUITABILITY AND DESIGN CONSIDERATION

ASJID LAMA BATU 6

GOMBAK, SELANGOR DARUL EHSAN

Hukum adia manahan bandiang, Bungka ganok manahan uji, Manko adia hukum barundiang, Adat jo syarak samo dikaji.

N.M. Rangkoto

The existing hukm that we follow, Whether we can withstand it or not The existing hukm is negotiated The existing adat is studied

N.M. Rangkoto

(translated)

MASJID LAMA BATU 6

GOMBAK, SELANGOR

DARUL EHSAN

Ar. Datin Seri Dr.Norwina Mohd Nawawi

The Masjid Lama Batu 6, Gombak is located at Batu 6 or the Sixth(6th) mile of Jalan Gombak (Gombak road). Batu 6 is a neighbourhood town in the sub-district of Setapak in Gombak of Selangor. The Masjid Lama Batu 6 is strategically located by the main road, Jalan Gombak, en route to the East Coast of Peninsula Malaysia, from Kuala Lumpur. The Masjid is within walking distance from the villages by the Gombak River, and bicycles, motorbikes and cars from the more expansive surrounding residential and commercial areas. The current Masjid was rebuilt on a waqf land in 1931 by the local community. Masjid Lama Batu 6 is 90 years old today (2021). The Masjid represents the long-standing solidarity of its users and has had their undivided sentiments for many generations. Many of the present users of this Masjid particularly enjoy the traditional elements and its inviting communal atmosphere still preserved.

The Masjid stands on Lot 3347 in Taman Kenangan, endowed by an esteemed member of the community, the late Ahmad Bin Ali, a nobleman by descent. The adjacent lots were donated as waqf land to the Masjid. The (Masjid's) management build 'Wakaf houses' and a religious school or Sekolah KAFA (Kelas Al Quran dan Fardhu Ain/ Quranic and Fardhu Ain Classes) Integrasi for Batu 6 Gombak, to sustain the Masjid and continue with Islamic teachings to the community. During the early years of the Masjid establishment, the surrounding environment was a low-lying area with paddy cultivation and narrow dirt paths. There were also fruit and palm trees as favoured by the locals for their local cuisines. According to the storytellers, houses and structures were scattered on the landscape sloped to the Gombak River. Their make was mainly of timber and metal sheet roofing.

Consequently, with the decline of cash crops and soil quality in the late '70s, the area ceased to have paddy fields. Instead, manmade structures had significantly developed over the open and natural environment of Batu 6 by the '80s and '90s. Thus, in 2021, Masjid Lama Batu 6 is found nestled amongst a bustling commercial and residential area, hidden from the non-community and passers-by of its significance.

Interior Main Prayer Hall (with mihrab)

Aerial view of Jalan Gombak

HISTORY OF BATU 6, GOMBAK

Retrospective of history, the founding of Batu 6 probably begins with the settlements of the Minang or Minangkabau and Mandailing migrants from Sumatra Island, along the banks of Sungai Gombak (Gombak River). According to interviews and anecdotes, most of the houses along the river banks were of jungle poles, woven bamboo and palm-leaf thatched roofs. These Sumatran emigrants set up villages for trading, mining and agriculture during the peak mining era in the early-mid 19th Century (Nelmawani Bungo and Nordin Hussin (2011). It was also stated by Gullick, J.M (1990) that 'the river was the only highway through the jungle, the main road into the heart of Selangor', and that, in the past, the steamboats could not sail further than where the confluence of the two rivers, Klang River and Gombak. However, sampans the usual means of transport by the villagers. According to Gullick, Jalan Gombak (Gombak road) was formally pathed in 1915. Before that, a jungle path by the Orang Asli was used.

The river was significant to Batu 6 and its vicinity as a means of travel between settlements. The river is also the source of water for the irrigation of the wet-rice cultivation. Other river activities included fishing, swimming and ablution. The pollution upstream and the siltation of the river it is no longer serves the community as means to communicate but still forms an integral part of the natural environment of Batu 6.

Natural

features in Batu 6.

SOCIAL ECONOMY CULTURE

According to Nelmawani Bungo and Nordin Hussin (2011), the Minangkabau, or the Minang people, is not new to Tanah Melayu and had been on transit across the straits of Melaka on the way to Makkah for the annual pilgrimage through Penang Port since the early 19th century. Apart from Klang and other parts of Tanah Melayu, the social and cultural environment of early Batu 6 Gombak was immigrants from West Sumatra. The majority were Minang, who had arrived or 'merantau' to Gombak to work in emerging industries like agriculture and mining. The Minang lived along the river and, as devout Muslims, began to participate in industrial movements and religious missionary efforts.

Batu 6 is not new to commercialisation. Most of the Sumatran and local Malays living in the area had been doing retail and other businesses. Transformation into a commercial and residential neighbourhood is only natural to support the growing community and demand. The region is currently densely populated with residential houses, warehouse factories, workshops, and shop lots. Among them are residences that converted into shophouses. Small businesses and hawkers may still be found nearly everywhere in the region today.

The majority of Batu 6 are Muslims from West Sumatra and speak the Minang language - a Malay language with different dialects. They have a strong community bond between their tribes. The Minang tribes in Batu 6 are Bonjol and Talu. The tribes or clans continues the culture of communal work or gotong- royong before any social events such as wedding ceremonies are part of the community's traditional culture.

1920's

The first Masjid was built near the Sungai Gombak, out of timber, bamboo and palm thatched roof

CHRONOLOGY

Relocation of the Masjid due to flooding issues to Lot 3347, near Jalan Gombak. Timber structures were reused, with terracotta roof tiles and brick and timber walls.

1961

Reopening of the Masjid after first major renovation with gutter, brick arches and galvanized sheet roof extension.

1931

1970'SLAST SEEN PADDY FIELD

1970's-1980's

1990's

Timber structures, kolah and well behind Masjid demolished to construct Sekolah Kafa Integrasi Masjid Lama Batu 6 Gombak.

RAPIDD MASJI

ARCHITECTURAL STYLES

AND FEATURES

Islam is an integral part of Minang culture. For Masjid Lama Batu 6, Gombak, adopting the Nusantara traditional vernacular architecture archetype is only natural. The Masjid two-tiered roof system and openings that allow hot air to circulate beneath the prayer hall is part of culture and tradition. The make of timber constructions, with a squarebased layout and four central timber columns-soko guru, is Javanese influenced. Context and availability of resources influenced the tectonic outcome.

In succumbing to modernity, ceilings were installed at the traditionally open roof as part of the refurbishment work. However, as a heritage piece, the spectacular timber roof's structure of the roof top tier remains. The Masjid, as a community centre, has been expanded over the years to meet the demands of the community. Although of no physical significance, the masjids' simplicity and function enriched the tradition and culture of the people who built this Masjid.

MASJID LAMA BATU

Sketch of Masjid Lama Batu 6, 2021

STRUCTURE AND NON STRUCTURE

The main structural system used for the Masjid is a simple post and beam with joints or tanggam. The four original timber posts or columns removed from the former site to the present site were rebuilt on pad footings. Although many renovations were made to the Masjid, the main structure of the main praying area were preserved.

Most of the structural components from the floor to the wall are made of masonry or plastered bricks, whereas the roof is timber. Connections used on the construction varied through time, from mortise and tenon systems to nails and bracket systems were used.

In 1931, this Masjid was made half brick finished with plaster and half-timber wall. The foundation, the floor, the columns and the roofs are the primary structure. Prior to all the additions, Masjid Lama Batu 6 was designed with passive design strategies. The changes occurred when Masjid began to receive donations for the renovations from the late 1950s to meet the community's demands.

Timber roof structure of the main prayer hall were preserved.

Original chengal timber columns (1931) in the main prayer hall.

COLUMN

Masonry and timber columns are the two types of columns found at Masjid Lama Batu 6. The four soko gurus of Masjid Lama Batu 6, as mentioned in structures, were the original chengal timber columns since 1931. These columns, built of the whole tree, are the primary support for the two-tiered roof structures placed centrally at the main prayer hall. These columns sat on the concrete/masonry pad footings partly embedded in the earth to support the load and prevent movement. Masonry columns are placed in the grid at the perimeter walls of the Masjid to support the end of the lower-tiered roof.

JOINERY

Sketch of the Main Prayer Hall showing the four original chengal columns.

Sketch of a timber beam attached to the soko guru at the Main Prayer Hall.

ROOF

The gentle tajug or Meru roof of Masjid Lama Batu 6 features a twotiered pyramidal roof with the 'original' timber structure retained at the top. The reddish clay roof tiles are of French Marseilles clay tiles, often known as Terracotta tiles. Apart from the original roof of 1931, green zinc roofs were added in the numerous extensions and modifications throughout the years.

DOOR

The original make of the Masjid in 1931 came with three (3) wooden doors, i.e., one at the rear of the Main prayer as the main entrance and the other two on both sidewalls. The doors came with a simple design with panels and a timber frame. Unfortunately, with the extension of the walls on both sides and the female prayer, these three (3) original doors were removed. In 2021, the doors of Masjid Lama Batu 6 were made of wood and painted in a dark brown colour.

Original door (1931)

Current doors (2021)

WINDOW

The pictures on the same page showed the initial windows of 1931 Masjid Lama Batu 6. At this time, the windows were a double-leaf panelled windows made of timber framing. Currently, there are (5) types of windows on the Masjid. The windows are louvre windows, sliding windows, timber windows, casement windows and fixed glass panels.

Original window (1931)

Current windows (2021)

MASJID LAMA BATU 6

ORNAMENTATION

Masjid Lama Batu 6 is a simple masjid designed for its function with no ornamentation. It is only later, in recent years, that elements such as Islamic motifs and geometrical patterns were laid on the qiblat walls and the mihrab. The stained glass fixed panel windows and gypsum plaster ceilings were also added to create an ambience of spirituality to the interior of otherwise quaint environments.

The architecture of Masjid Lama Batu 6 exemplifies the function of the typology architecture in conveying Batu 6, Gombak's identity, intrinsic culture, and historical values. Located in once upon a time, a rice cultivation field, the impact of the early economic, political, and social upheaval of downstream Kuala Lumpur reduces the impact on Gombak. A sanctuary to the people of Batu 6 led to the

CONCLUSION

emergence of changes to Masjid present form. Masjid Lama Batu 6 was built forthe community to serve the community. The Masjid was built in the style of Nusantara Traditional Vernacular that addresses local climate, people and availability of resources.

Despite the age, the everchanging Masjid had signified adaptation of the materials to a workable architecture of functional spaces

and environment. Masjid Lama Batu 6 was built to serve the fundamental purpose of the facility, as prayer and other social activities, discussions and studies. However, because of other essential needs of the community, it demonstrates the flexibility of a masjid to serve social and economic needs, from renovations made around the spiritual core of the old Masjid as the unanimity of society.

TEAM LEADER

Muhammad Arieff Bin Hizer

ASST. TEAM LEADER

Nur Farahadlin Bt Adlan

SECRETARY

Muhammad Arif Azfar Bin Mohlis

TREASURER

Nuraqila Bt Kamal Bahri

RESEARCH TEAM

Rahnoma Siddiqua

Nur Farahadlin Bt Adlan

Wan Nur Natasya Bt Wan Mohd Kamal

TECHNICAL TEAM

Amirul Hafiz Bin Norhan

Fahirah Izzati Bt Mohd Nasir

Muhammad Faiz Bin Che Mat

Nur Izyan Syahirah Bt Isnani

Nur Zahirah Bt Zulkefly

Nuraqila Bt Kamal Bahri

Sali Amalia Bt Razali

Siti Nur Dayana Bt Zulkepli

Tyseer Elhadi Elsayed Hima

MULTIMEDIA TEAM

Amirul Imran Bin Laila Satria

Kamal Syarafi Bin Roslan

Muhammad Arif Azfar Bin Mohlis

Naura Asfarina

Wan Nur Amalya Bt Wan Zamharir

CATALOGUE TEAM

Muhammad Arif Haikal Bin Zahari

Muhammad Firdaus Bin Harris Teoh

Nur Filzahanis Bt Mohd Fadzil

REFERENCES

Nelmawani Bungo and Nordin Hussin, ‘ Merantau ke Kuala Lumpur : Tradisi merantau dan berdagang masyarakat Minang’ , in Geografia Online, Malaysian Journal of Society and Space 7, Special Issue: Social and Spatial Challenges of Malaysian Development (116-131)@2011. Retrieved on 12 Sept 2021 at http://journalarticle.ukm.my/3207/1/10.geografia-2011-4-spnel%26nurdin-uin padang%26ukm-1-am.doc.pdf

J.M Gullick, ‘THE GROWTH OF KUALA LUMPUR AND OF THE MALAY COMMUNITY IN SELANGOR BEFORE 1880” in Journal of the Malaysian Branch of the Royal Asiatic Society Vol. 63, No. 1 (258) (1990), pp. 15-38 (24 pages) Published By: Malaysian Branch of the Royal Asiatic Society

GULLICK, J. (1990). THE GROWTH OF KUALA LUMPUR AND OF THE MALAY COMMUNITY IN SELANGOR BEFORE 1880. Journal of the Malaysian Branch of the Royal Asiatic Society, 63(1 (258)), 15-38. Retrieved September 12, 2021, from http://www.jstor.org/stable/414931441

Van der Putten, J. (2010). Negotiating the Great Depression: The Rise of Popular Culture and Consumerism in Early-1930s Malaya. <i>Journal of Southeast Asian Studies,</i> <i>41</i>(1), 21-45. Retrieved September 12, 2021, from http://www.jstor.org/stable/27751602

MASJID SUNGAI CHINCHIN

GOMBAK, SELANGOR

Sebermula Ceritera Kalifah Sufi, Menyemai Ilmu di Pinggir Kali, Menjadi Pusaka Warisan Hakiki, Wilayah Gombak Menjadi Saksi.

nukilan Ezrina Rohaizi, 2021

(Translated)

The Journey of a Sufi Khalifah, Preaching and Sharing Knowledge Nearby the River, and Now the Teaching and the Knowledge Were Inherited to the People, Gombak District as the Evidence

Aerial view of Masjid Sungai Chinchin.

MASJID SUNGAI CHINCHIN

GOMBAK, SELANGOR DARUL EHSAN

Asst. Prof. Dr. Zuraini bt Denan

Not far from the hustle and bustle of the busy Kuala Lumpur city, lies a tranquil and peaceful village named Kampung Sungai Chinchin, where the evidence of early Islamic development is still preserved. Located close to river, surrounded with green and hilly topography, hence the Masjid complex is fairly hidden from Jalan Gombak and tucked in the central of Malay residential background. Majority of the residents are from Malay ethnics which originally came from Maindailing and Minangkabau ethnics in Sumatera, Indonesia. These Masjid Sungai Chinchin complex, which is more than hundred years old inclusive of masjid, madrasah (religious school) and makam (mosoleum). The masjid is erected at the most significant site; where two rivers (Sungai Gombak and Sungai Semampus) are converged. Through its establishment the Masjid complex not only popular among the villagers, but also received great acceptance from the Sultan of Selangor at that time. The oldest building is the Madrasah Nurul Muhammadiyyah was built in 1894 on a wakaf land given by the Sultan of Selangor. This is the place where the teaching and learning of Islam took place. The royalty also has visited and inaugurated the new and extended praying hall in 1968. The development of the Islamic complex and spread of Islamic belief among the communities of Kampung Sungai Chinchin was a responsibilities of pious man named Syeikh Muhammad Nur. He has guided the villagers on Islamic teaching both from the basic teaching of Islam to the knowledge of tarekat.

Houses and shops in Kampung Sungai Chinchin.