Heritage Shortbook

Heritage Studies 2021 Department of Architecture Kulliyyah of Architecture and Environmental Design International Islamic University Malaysia (IIUM)

EDITORS Ar. Datin Seri Dr. Norwina Bt Mohd. Nawawi Asst. Prof. Dr. Sufian bin Hamat Br. Muhammad Ihsan bin Shaharil Asst. Prof. Dr. Zuraini Bt Denan Asst. Prof Ar. Dr. Srazali Aripin Asst. Prof. Dr. Nayeem Asif

AUTHORS Rahnoma Siddiqua Nur Farahadlin Bt Adlan Wan Nur Natasya Bt Wan Mohd Kamal

PHOTOGRAPHY Multimedia Team

RESEARCH TEAM Amirul Hafiz Bin Norhan Amirul Imran Bin Laila Satria Fahirah Izzati Bt Mohd Nasir Kamal Syarafi Bin Roslan Muhammad Arieff Bin Hizer Muhammad Arif Azfar Bin Mohlis Muhammad Arif Haikal Bin Zahari Muhammad Faiz Bin Che Mat Muhammad Firdaus Bin Harris Teoh

Naura Asfarina Nur Filzahanis Bt Mohd Fadzil 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 Wan Nur Amalya Bt Wan Zamharir

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MASJID LAMA BATU 6

MASJID LAMA BATU 6

ACKNOWLEDGEMENTS ‫ﺑﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬

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

All Praise be to Him the Almighty, for giving us the blessing, the strength, the chance and endurance to complete this Heritage Studies; from preliminary research, to field investigation, measurements and final documentations safely, successfully and effectively .

Our heartfelt appreciation to the course coordinator of AAR 3302 Heritage Studies 2021, Datin Seri Ar. Dr. Norwina Binti Mohd Nawawi, and the course supervisors; Asst. Prof Dr Sufian Hamat, Asst. Prof. Dr. Nayeem Asif, Br. Muhammad Ihsan bin Shaharil, Asst. Prof. Dr. Zuraini Bt Denan, and Head of Department of Architecture as well as course supervisor Asst. Prof. Ar. Dr. Srazali Aripin; for their guidance and support throughout our Heritage journey and enriching the experience despite limitations due to the Covid 19 pandemic.

Our sincerest thanks is also due to the secretary of the Masjid, En. Hj Kamarudin Yusof, the masjid's treasurer Encik Hj Mohd Ikram Ahamad, and the masjid's siak En. Malek and En. Yaakob for putting together the history and significance of the masjid. Further appreciation extended to Hj. Shahril Bin Mohd Kamil, Encik Mustapha, and the community of Batu 6, for helping us gather crucial elements of history and development for the completion of this research.

Lastly, this documentation on the study of Masjid Lama Batu 6 Gombak would not have been possible without the diligence, hard work and commitment from all the group members of Karya.

LIST OF FIGURES Figure 1

Sketch of Masjid Lama Batu 6 and its surrounding context

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Figure 2

Sketch of Sungai Gombak aerial view and its surrounding context

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Figure 3

Illustrator impression of Masjid Lama Batu 6 and its surrounding in 1931

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Figure 4

Current organization chart of Masjid Lama Batu 6 administration

Figure 5

Figure 6 Figure 7 Figure 8 Figure 9

Sketch of past activities in Batu 6.; Padi planting, mining and water rafting in Sungai Gombak.

Community service in Batu 6.

Current location of Masjid Lama Batu 6 Sketch of current (2021) activities in Batu 6

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10 11 11 12

Aerial view of Batu 6, Jalan Gombak 13 The exterior perspective of the Masjid Lama Batu 6 (2021)

Figure 10 Figure 11

16 The interior perspective of the main prayer hall with the four central timber soko guru Sketches of a few architectural elements of Masjid Lama Batu 6

Figure 12 Figure 13 Figure 14

Masjid Batu 6 floor plan with Madrasah in 1931 Masjid Lama Batu 6 floorplan with Kafa School in 2021 Main prayer hall

Figure 15

Ornamental tiles on the masjid's qiblat wall and mihrab wall

Figure 16

Spillover area

Figure 17

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Figure 18

Exploded construction isometric view of Masjid Lama Batu 6 (1931)

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Figure 19

Exploded construction of Masjid Lama Batu 6 (2021)

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Figure 20

Current (2021) doors and windows in Masjid Lama Batu 6

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Figure 21

Door (1931)

Figure 22 Figure 23 Figure 24 Figure 25 Figure 26

Window (1931) Decorative wall panelling of mihrab and qiblat wall Sketch of Mihrab wall with colourful ceramic tiles Minbar

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Stained glass windows that penetrate lights into the masjid thus generate colourful reflections 33

Figure 27

Figure 28

Chandelier which is one of the artificial lighting and an artefacts fan from 1954 in the main prayer hall Cross ventilation that allows the airflow through the stack effect to the upper opening between the two-tiered roof in 1931 Sketch of the exterior of Masjid Lama Batu 6

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MASJID LAMA BATU 6

JALAN GOMBAK, NEGERI SELANGOR DARUL EHSAN

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BACKGROUND BATU 6, GOMBAK

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Figure 1: Sketch of Masjid Lama Batu 6 and its surrounding context.

atu 6 is a town under the subdistrict of Setapak, located in the District of Gombak. It consists of clusters of timehonoured village settlements, each with their own communal facilities and Masjids.

Initially, Gombak was a town before it changed to a District in 1974.

The settlements in this area were established by Minangkabau emigrants from West Sumatera, with the free consent of Sultan Selangor up until 1974. Originally, the land was a dense jungle with streams and rivers, cleared to make way for rice-water cultivation and many other plantations.

The soil in the centre region is mostly composed of lowlands. The dominant river in this area is the Gombak river. The main route connecting Batu 6 to the city center is Jalan Gombak.

The Minang people came in different clans called suku, hence built different communities in neighboring areas according to their origin or culture. The history, journey and livelihood of the first settlers can still be seen in the remnants of the old papan (wooden) houses, narrow streets, and the unique dialects of the inhabitants.

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SUNGAI GOMBAK

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Figure 2: Sketch of Sungai Gombak aerial view and its surrounding context.

ungai Gombak, or Gombak river, was recognized as a major natural resource, which was relied upon for domestic use, agricultural use, river transport, mining and recreational activities. The river begins from the hill-streams from the central range of Peninsula Malaysia, and continues down to join the Klang River. Other streams and rivers, such as Sungai Batu and Sungai Pusu also connects with the Gombak river.

Having a fresh-flowing water source is always essential for a community to set roots.

In the past, Minang settlers in Batu 6 utilized the river for their paddy field irrigation system and erected the first Masjid

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along the river banks for ease of ablution.

Make-shift timber bridges were built by the communities to connect the kampungs on opposite sides of the river bank.

Over the years, due to many rapid residential and commercial developments, along with the construction of the Karak Highway has led to higher levels of pollution in the river. Water level has also declined slowly, however heavy tropical rains can still induce flash-flooding. Ultimately, the curves and bends of Sungai Gombak plays an important geological role in Batu 6, Gombak.

MASJID LAMA BATU 6

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Figure 3: Illustrator impression of Masjid Lama Batu 6 and its surrounding in 1931.

riginally, the first masjid in Batu 6 was built next to the Gombak River. Due to reasons of flooding, and the need for larger space, the masjid was reconstructed on lot 3347, a portion of land endowed by a resourceful community member called Ahmad bin Ali. By the year 1931, a new masjid was constructed by the efforts of the local residents. The timber roof structure and the four soko guru from the original masjid was relocated to the current masjid that we see today. The new masjid is easily spotted from the main route Jalan Gombak.

Masjid Lama Batu 6 was initially known as Masjid Batu 6. In 1984, it was

converted to Surau Batu 6 due to the construction of Masjid Al-Syakirin, built to cater to the growing community. It took the people of Batu 6 around 25 years to change their beloved surau into Masjid Lama Batu 6.

Even though the masjid has undergone a number of major renovations in the past decade, the building still cherishes a few identities and features of Nusantara traditional vernacular architecture, with its two-tiered roof paying homage to the Sumatran craftsmanship in Batu 6, Gombak.

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Jemaah performing congregation prayer.

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ADMINISTRATIVE DIVISION MASJID LAMA BATU 6

Figure 4: Current organization chart of Masjid Lama Batu 6 administration

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asjid Lama Batu 6 is under the supervision of the Islamic Religious Department of Gombak District. Masjid Lama Batu 6, there is a supervisor or Penasihat, who is Orang Besar Daerah Gombak as shown in Figure 4. Since DYMM Sultan Selangor is the Head of State Religion for the state of Selangor.

MAIS shall assist and advise DYMM Sultan on all matters relating to Islam in the State of Selangor.

In Selangor, the election of the masjid administrative committee is held during special annual state meeting or Mesyuarat Agung Khas every 3 years. The names chosen by Jemaah or Anak Kariah are submitted to JAIS through PAIDG. JAIS will present the names to MAIS to make the decision.

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Figure 5: Sketch of past activities in Batu 6.; Padi planting, mining and water rafting in Sungai Gombak.

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SOCIO-CULTURE BATU 6, GOMBAK

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he original settlers of Batu 6 were invested in agriculture. Two prominent villages of Batu 6 are Kampung Changkat and Kampung Kerdas. Kampung Changkat used to be a hilly orchard full of fruit trees such as mangosteen, durian and banana bushes.

Kampung Kerdas on the other hand used to be a low-lying paddy field.

Agriculture was the dominant activity of the community, and mining and merchandising was common too. The community's involvement in agriculture may still be evident today, since numerous Kebun Komuniti can be found in Kampung Changkat.

Figure 6: Community service in Batu 6.

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from Pahang

ince the location of Batu 6 is near Gombak river, various river activities were common back then such as fishing, swimming, water rafting, and many more.

In comparison, the Gombak river used to be larger and cleaner before the development of roads and housing. The only activity that remains until now is fishing.

As for now, the majority of Batu 6’s community are involved in business since Batu 6 has been developed into a commercial and residential area. Despite being busy with daily businesses, they always join the community services in Masjid Lama Batu 6 especially during Eid Fitri and Eid Adha.

from Kuala Lumpur

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Figure 7: Current location of Masjid Lama Batu 6.

Figure 8: Sketch of current (2021) activities in Batu 6.

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NEIGHBOURHOOD CONTEXT

Figure 9: Aerial view of Batu 6, Jalan Gombak

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asjid Lama Batu 6 is situated in the middle of a commercial and residential area along Jalan Gombak. In the mid 1900's, this area appeared to be low-lying lands and covered with paddy fields. The area is now packed with residential houses, warehouse factories, workshops and shop lots. There are even a number of houses

that have been renovated to become shophouses. Many masjids and suraus can be seen being built to cater the increasing number of residents in Batu 6. According to En Yaakob (2021), many suraus are established since different suraus were built by different tribes of Minangkabau in Batu 6. The pathways along the neighbourhood are still narrow like the past.

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MASJID LAMA BATU 6

JALAN GOMBAK, NEGERI SELANGOR DARUL EHSAN

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Figure 10: The exterior perspective of the Masjid Lama Batu 6 (2021).

Figure 11: The interior perspective of the main prayer hall with the four central timber soko guru.

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ARCHITECTURE The architectural style and influence behind the masjid is best represented by Nusantara Traditional Vernacular architecture with Javanese-Sumatran influence. The masjid's tiered roof system is designed to accommodate the tropical climate as the roof-tier openings allow hot air to ventilate out from the prayer hall beneath it.

The square-based plan and four central timber columns are prominent in traditional vernacular timber structures. As Islam was a core part of Minang lifestyle, the simplicity and functionality of the masjids were upheld to enrich the culture of the people who built this masjid.

Although a ceiling was installed soon after its first renovation, the structures of the roof are still striking and the timber used to achieve such a magnificent piece of heritage is withstanding the test of time. According to En Kamarudin (2021), originally, the masjid bore little ornamentation, and simple wooden doors and windows. Its prayer halls have been extended throughout the years, and now has an additional spillover area and a dewan or hall to accommodate community needs.

Figure 12: Sketches of a few architectural elements of Masjid Lama Batu 6

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CHRONOLOGY

1980'S - RAPID DEVELOPMENT OF BATU 6

Relocation of the Masjid to Lot 3347 near Jalan Gombak due to flooding issues.

Timber structures were reused, with terracotta roof tiles and brick and timber walls.

1931 1970'S - LAST SEEN PADDY FIELD

1984

1961

1920's

Masjid changed to a Surau: 'SURAU LAMA BATU 6'

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

According to Encik Malek Sohod (2021), The first Masjid was built near the Sungai Gombak, out of timber, bamboo and palm thatched roof.

1990'S

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

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Surau changed back to Masjid: 'MASJID LAMA BATU 6'

2009

Major interior refurbishments, including interior dome ceiling and addition of new sponsored Kolah.

2014

2011 Addition of facilities such as store, Imams room and washroom and extension of female prayer area towards Jalan Gombak. Further refurbishments include the ceramic tile decorations of the front wall of the prayer hall

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2017 Last major renovation of construction of first floor additional prayer space.

Original roof no longer visible from Jalan Gombak.

Main prayer hall

MAIN ENTRANCE

Figure 13: Masjid Batu 6 floorplan with Madrasah in 1931

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Main prayer hall

Spillover area

MAIN ENTRANCE

Figure 14: Masjid Lama Batu 6 floorplan with Kafa School in 2021

Due to COVID-19 Pandemic, all worshippers must adhere to the Standards Operation Procedure (SOP) in Masjid Lama Batu 6.

SPATIAL ORGANIZATION MAIN PRAYER HALL

Figure 15: Main prayer hall

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asjid Lama Batu 6 initial main prayer hall was a symmetrical square-shaped plan, which was typical in order to maximize the usage of space by expanding the prayer halls to the sides and back. The factor in boosting the thermal comfort in the Masjid Lama Batu 6 design in 1931 was enhanced due to the apertures of doors, windows, and wiring mesh openings at the top of the four walls.

Because the roof did not have a large overhang, these eight windows span the half height of the panel and allowed more

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natural light deeper into the prayer hall.

Eventually, arched corridors were constructed to allow more space for prayer or community gatherings. Since its establishment, Masjid Lama Batu 6 has been entirely reliant on natural ventilation.

The masjid has good cross ventilation due to the eight vertical windows and wire mesh openings above the windows that are repeated around the main prayer hall perimeter.

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Figure 16: Ornamental tiles on the masjid's qiblat wall and mihrab wall.

urrently, Masjid Lama Batu 6 main prayer hall is designed in a square shape with a big spillover area on both side of the main prayer hall to maximise space and allow for a high number of rows or saf for congregational prayer especially during Eid and Friday prayer.

The main prayer hall has some windows that allow natural light to penetrate during the day. The windows on top of the main prayer hall's front walls are coloured stained glass panels that allow light to pass through

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and create vibrant reflections as well as reducing the usage of artificial lighting.

The masjid's qiblat wall and mihrab are additionally adorned with ornamental tiles depicting calligraphy of Quranic verses.

When the Jemaah are in the masjid, it gives them a spiritual aspect. For the masjid's aesthetic value, the design has lavish embellishments and extravagant decorative tiles.

SPILLOVER AREA

Figure 17: Spillover area

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asjid Lama Batu 6 spillover serves as an additional place for serving Jemaah in prayers, particularly on Fridays and Eids, as well as other socio-religious practises.

Initially, the spillover of Masjid Lama Batu 6 (1931) was only 2.3m distance on both sides of the masjid and no walls were built for these spillover areas.

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In 2011, they chose to widen the spillover space on the right side of the main prayer hall, making the prayer hall larger. It is currently 6.3 metres and more to the right of the main prayer hall and 7.8 metres to the back of the main prayer hall.

Aside from that, the female prayer area was positioned near the left door of the masjid in the spillover area towards the back of the masjid. Curtains were used to divide the space from the male prayer hall.

CONSTRUCTION SYSTEM STRUCTURAL SYSTEM (1931)

Mustoko Ridge cap

Fascia board Roof structure Terracotta roof tiles

Gable roof

Wire-mesh fenestrations Wood panels Brick wall with concrete plaster Concrete column The original soko guru Concrete floor slab

Pad foundation

Figure 18: Exploded construction isometric view of Masjid Lama Batu 6 (1931).

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STRUCTURAL SYSTEM (2021)

Mustoko Ridge cap Zinc roof Terracotta roof tiles

Stainless steel roof structure Roof structure

Stainless steel dome

Soko guru Kolah

KAFA

Concrete column

Concrete floor slab finished with tiles

Pad foundation

Figure 19: Exploded construction of Masjid Lama Batu 6 (2021).

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FOUNDATION SYSTEM

The structural system of Masjid Lama Batu 6 was supported by columns which were positioned on the pad foundation. According to En. Kamarudin (2021), the masjid most likely used pad foundation; this was due to the masjid’s soil type which is located near Gombak river. This validity and authenticity of it is further to verify.

FLOOR SYSTEM

The Masjid Lama Batu 6 still has the original floor that was installed at the start of the building. It has a rectangular floor layout with colored floor tiles in the praying areas but only the main prayer hall is covered with carpets. The spillover floor slab is 70mm (2.8") from the main prayer hall floor, whereas the main prayer hall floor slab is 110mm (4.3") from the ground level. The thickness of both floors is the same at 110mm (4.3").

COLUMN SYSTEM

Concrete and timber columns are the two types of columns that may be found at Masjid Lama Batu 6. On the ground floor level of Masjid Lama Batu 6, the supporting columns were built above the pad foundation. The original chengal columns from 1931, which supported the ground floor until the roof structure, are still in use to support the main prayer hall.

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BEAM SYSTEM

Masjid Lama Batu 6 was built with timber beams in 1931. Concrete beams and columns were used after the masjid was renovated and extended, but the primary roof structure remained the same.

WALL SYSTEM

The mosque was renovated in 1931, and most of the original walls were demolished.

The walls were most likely be brick walls plastered with cement that ran up to the waist length below the wooden frame windows and were then followed with vertical wooden wall panels. Currently (2021), most of the walls at Masjid Lama Batu 6 are concrete walls with a thickness of 110mm and 20mm thick cement plastering on both sides.

ROOF SYSTEM

Masjid Lama Batu 6 features a two-tiered pyramidal roof with a timber original structure that has been retained to this day.

The roof tiles are made of French Marseilles roof tiles, often known as Terracotta tiles.

Aside from the original roof from 1931, the green zinc roof was built as a result of numerous extensions and modifications throughout the years.

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Figure 20: Current (2021) doors and windows in Masjid Lama Batu 6.

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CONSTRUCTION SYSTEM NON-STRUCTURAL SYSTEM

DOOR

In 1931, there were three (3) wooden doors, one at the back as the main entrance and the other two on both sidewalls. The door has a simple design with a wall panel and a timber frame. Unfortunately, with the extension of the walls on both sides and the female prayer, these three (3) doors were no longer available. In 2021, the majority of the new doors of Masjid Lama Batu 6 are made of wood and painted in a dark brown colour.

Figure 21: Door (1931)

WINDOWS

In 1931, the winodws were a double-leaf panelled window made of timber framing.

Currently, there are (5) types of windows that can be seen in Masjid Lama Gombak Batu 6, which are louvre windows, sliding windows, timber windows, casement windows and glass panels.

Figure 22: Window (1931)

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Figure 23: Decorative wall panelling of mihrab and qiblat wall

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CONSTRUCTION SYSTEM SPECIAL ELEMENTS

Figure 24: Sketch of Mihrab wall with colourful ceramic tiles.

MIHRAB

The masjid's mihrab wall is decorated with colourful ceramic tiles that complement the wall decorations. Geometric, vegetal, and calligraphic designs are examples of common Islamic ornamentation that can be found.

MINBAR

The minbar has never been replaced and it was the original minbar from the year of 1931. The minbar is made of timber and the steps are covered with carpet. The repetition of the same design of ornamentation can be seen at the elevated platform of the minbar.

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Figure 25: Minbar

Figure 26: Stained glass windows that penetrate lights into the masjid thus generate colourful reflections.

Figure 27: Chandelier which is one of the artificial lighting and an artefacts fan from 1954 in the main prayer hall.

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PASSIVE DESIGN

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asjid Lama Batu 6 relied on natural light through its windows and doors until the late 1950s. Furthermore, the wire mesh ventilation opening above the window space between the roof levels allowed air and natural lighting in the masjid.

In 2021, for the comfort of the masjid's users, some of the masjid's users donated air conditioners and fans to the main prayer hall.

Currently, natural light does not reach the main prayer hall as much as it did in 1931. Thus, artificial lights were also being used during the day and night to provide adequate lighting.

A large chandelier has also been installed at the central domed ceiling of the main prayer hall to provide a nice ambience as well as good lighting at night.

Figure 28: Cross ventilation that allows the airflow through the stack effect to the upper opening between the two-tiered roof in 1931.

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MASJID LAMA BATU 6

JALAN GOMBAK, NEGERI SELANGOR DARUL EHSAN

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Figure 29: Sketch of the exterior of Masjid Lama Batu 6.

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CONCLUSION The history of Masjid Lama Batu 6 has never been thoroughly recorded. Therefore, Masjid Lama Batu 6 was studied through a series of interviews and case studies of other buildings of similar typology and architecture. A thorough investigation of the existing building for evidence of previous structures also assisted in establishing Masjid Lama Batu 6's chronological changes since 1931.

From our research, it can be observed that the architecture of Masjid Lama Batu 6 symbolises the importance of Islam and the development of society in the early years of Selangor, when the Sumatran people migrated to Tanah Melayu the Malay Peninsula. The founder and the area's pioneering community erected the masjid in the style of Traditional Nusantara Vernacular Architecture based on JavaneseSumatran influence, which still exists today. Despite the Masjid’s age and the numerous developments surrounding it, the significant adaptation of the materials has resulted in amazing architecture preserved. The masjid’s design has evolved considerably from having a simple square-shaped design and simple functions to more extended layouts for the community in line with the development of the surrounding environment. The renovations of Masjid Lama Batu 6, Gombak, illustrate the adaptability of a masjid to fulfill social and economic needs.

The Masjid holds unique and distinct historical values that should be treasured by future generations at all times. Built solely by the efforts of the local community, it maintains to this day in its esteemed condition through 'gotong royong' or communal work and various refurbishments. Apart from being a hidden gem in Gombak, the building should be conserved and kept as part of the region's identity.

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GLOSSARY A Adat Anak Kariah

C Conserve

Custom Villager group sharing mosque

Care and protection of these resources so that they can persist for future generations

D Dewan

A hall

DYMM

Duli Yang Maha Mulia

G Gotong royong H Hukm J JAIS

Jemaah

M MAIS

Mihrab

Minang

An ethnic group native of West Sumatra, Indonesia

Minbar

A platform by the imam while delivering a sermon

Mustoko

Pinnacle

P PAIDG

Communal work

Shari'ah ruling

Jabatan Agama Islam Selangor Group of people worshipping

Penasihat

Advisor

S Saf

Row in prayer

Siak

Masjid's caretaker

Suku

Tribe/clan

Sultan

A king

Sungai

River

T Terracotta

Majlis Agama Islam Selangor Imam’s chamber

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Pejabat Agama Daerah Gombak

Islam

clay-based unglazed or glazed ceramic

REFERENCES Rahaizad, A.(2019). Laporan Warisan. Retrieved from https://www.scribd.com/document/398125251/laporan-warisan Mohd Nawayai, S. S., Denan, Z., & Abdul Majid, N. H. (2020). Façade Design Strategies in Passive Design Approach for Thermal Comfort in Malay Vernacular Masjids, Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(9), pp 7382.

Sejarah MAIS. Portal Rasmi Majlis Agama Islam Selangor. Retrieved from https://www.mais.gov.my/sejarah/ The Metropolitan Museum of Art (2004) Islamic Art and Geometric Design: Activities for Learning. The Metropolitan Museum of Art, New York. 18. Retrieved from: https://books.google.com.my/booksid=koaAX4rb1GUC&printsec=frontcover&redir_esc=y &hl=en#v=onepage&q&f=false Tajudeen, I. (2008). Adaptation and accentuation: Type transformation in vernacular Nusantarian mosque design and their contemporary signification in Melaka, Minangkabau and Singapore. National University of Singapore. 136.

Rashid, M. S. A., Baharuddin, M. N., Alauddin, K., & Choo, I. A. H., (2019). Decorative Elements of Traditional Malay House: Comparative Study of Rumah Limas Bumbung Perak (RLBP) and Rumah Limas Johor (RLJ). IOP Conference Series: Earth and Environmental Science, 385, 012022. 3-4. doi:https://doi.org/10.1088/17551315/385/1/012022 Md Sharif, H. & Hazumi, H. (2012). Spatial Planning in the Vernacular Mosques of the Malay World: Cultural Interpretation of Islamic Requirements in Mosque Architecture. IIUM Research, Invention and Innovation Exhibition 2012. Retrieved from https://www.academia.edu/8057261/Spatial_Planning_in_the_Vernacular_masjids_of_the_ Malay_World_Cultural_Interpretation_of_Islamic_Requirements_in_masjid_Architecture Abd Rashid M. S., (2008) The Form and Symbolism of Minbar Design in The Malay World. International Forum on Islamic Architecture & Design (IFIAD 2008) University of Sharjah, UAE. Retrieved from https://www.researchgate.net/publication/322568549_The_Form_and_Symbolism_of_Minb ar_Design_in_The_Malay_World

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