HERITAGE CONSERVATION CASE STUD

Heritage Conservation: Case Study Analysis ARC61104

Lecturer: Ms. Delliya Zain

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Group members: May Thazin Oo 0330731 Joel Chin Weng Kong 0330236 Amyra Akhma 0330365 Athira Syifa 0332447 Adele Teh Kai Xin 0337044 Nurul Hidhaya Binti Mas Adi 0334599

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Objectives of Project 1.

2.

Introduce students to the basic principles and concepts of heritage conservation and documentation.

Identify and understand heritage conservation and management processes.

Aims 1.

2.

To appreciate the concept of heritage conservation, the principles and theories within a historical and cultural context.

Able to identify the key principles and theories that have shaped the practices and problems in the area of heritage and conservation.

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Contents 1.

2.

Omani–French museum, Oman

3.

Masjid Ihsaniah Iskandariah

1.1 Introduction

3.1 Introduction

1.2 Historical Timeline

3.2 Historical Timeline

1.3Surrounding Context

3.3 Surrounding Context

1.4 Cultural Context

3.4 Cultural Context

1.5 Architecture Style

3.5 Architecture Style

1.6 Significance value

3.6 Significance value

1.7 Materials and construction

3.7 Materials and construction

1.8 Work/method/approach used

3.8 Work/method/approach used

1.9 Conclusion

3.9 Conclusion

The Administration Building at the Izumo Shrine, Shimane, Japan

4.

Overall Conclusion

2.1 Introduction 2.2 Historical Timeline 2.3 Surrounding Context 2.4 Cultural Context 2.5 Architecture Style 2.6 Significance value 2.7 Materials and construction 2.8 Work/method/approach used 2.9 Demolition 2.91 Conclusion

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Omani French Museum

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Omani French Museum Location: Old Muscat – the capital-between Al-Bab Al-Kabir and the site of the Old Suq (Bazaar).

Owner: Oman’s Ministry of Heritage and Culture Users: Public Function: Museum

Bait Faransa today

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Timeline

1820 - 1840 Sultan Faysal bin Turki presented a house-which was constructed to the order of Ghaliyah bint Salim-a member of the Royal Family

1894 The first consul to take up a residence at Muscat was Paul Ottavi, who played a major role in developing good relations between France and Oman.

1894 - 1920 There were thirteen French heads of missions at Bait Faransa

1948 Having been long abandoned by the French, the house was occupied by the British Bank of the Middle East and later was transformed into governmental offices.

1920 The last French consul, Yuounou left the house.

1992 Converted into a museum and jointly opened by Sultan Qaboos and the President of France, François Mitterrand.

1989 Sultan Qaboos decided to dedicate Bait Fransa to Omani–French relations during his state visit to Paris.

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Surrounding Context The Old Muscat Gates: ● ● ● ●

Bab Al Mathaib Bab Al Kabeer (The Big Door) Bab Al Sagheer (The Little Door) Bab Waljat

Bab Al Kabeer

Bait Muznah Gallery

Bab Al Mathaib

Bab Al Sagheer (The Little Door)

Merani Fort

Al Alam Palace

Jalali Fort

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Cultural Context ●

The Omani–French relationship began in the 17th century,as French ships carrying sugar and spices from the Indian Ocean islands met Omani vessels at Mombassa, Kilwa and Zanzibar, therefore leading to the architecture style involved .

●

The original old small town of Muskat held a strategic commanding position on the entrance to the Persian Gulf, therefore it was chosen for its excellent harbour and natural defences.

●

The name Muskat means “place of falling”, referring to falling of anchor chain ( a reference to the harbour)

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Architecture Style Grand Arebesque Design ● ●

● ● ● ●

The house represented the traditional Omani architecture with some influences from the pre-Islamic, Islamic, Persian, French and Portuguese. references of vernacular Omani architecture Example: human structure contrast of expressive details decoration against the solidity of the rendered walls as military style shaped by mud-brick. crenellated (gaps for firing arrows) courtyards walls and strong outer gates, that are all typical of old and new Omani houses with decorative elements tending to take second place to solid defendable structures.

contrast of expressive details with islamic architecture

Strong outer gates

The building represents vernacular Omani architecture (the contrast of details against massive solidity walls).

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Significance value ●

collect, preserve, interpret, and display items of artistic, cultural, or scientific significance for the education of the public.

The Architecture of Oman, S. Damluji defined Muscat as an enclave of historic buildings that should be kept untouched. He emphasized the tremendous national value of Muscat’s heritage, which they recommended should be enriched by maintenance and renovation

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Materials and Construction Local materials: ● stone, ● mud brick, ● wood, ● lime and ● mud plaster Construction: ● Designed around a central courtyard, the walls including the interior ones, as are of massive thickness, up to at least 3 ft. ●

The first floor was about twenty feet up and the roof another twenty feet above that.

●

Each room had a heavy wooden carved door-as one of the Omani building details-set beneath a square carved wooden lintel.

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The tall wooden arches of the veranda were a reminder of the Chehel Sutun in Isfahan (pavilion). ancient wooden door of the Bait Fransa 12

Work/Method/Approach used Restoration Work: Requalifying â—? to restore, to preserve, to repair, to reconstruct, to intervene, to conserve, and to renovate.

Some parts are renovated with with care and detail of the building. The details were recorded in photographs and diplomatic archives kept by the French Ministry of Foreign affairs to help recreate the essential features of the museum

Walls and pillars were replaced with new ones. Three layers of sand plastid were used with an iron mesh placed before the last layer of acrylic paint

first floor gallery opening to the courtyard in 1907 (left) and 2009 (right)

Pillar during restoration

Pillar after restoration 13

Work/Method/Approach used Problems: ●

●

The walls are saturated with moisture which affected the safety, rendering and paint due to the absence of waterproofing against underground water in the building stone foundations. Many cracks were also observed in ceilings, walls and pillars.

The use of galvanized steel sheets and steel angles in columns, resulted in iron corrosion which increases the iron thickness from 1 cm to 2.5 cm and caused cracks in plaster.

Steel corrosion caused cracks in outer plaster.

Solution: ● ●

complete damp proofing from inside and outside of the foundations beside ground flooring The partial treatment was approved to protect the walls from 50% to 70% of the penetrated water from the foundations. However, this treatment requires yearly maintenance.

Adopted partial treatment 14

Reception Area Video Room

Video Room

Historical Navigation Room

Reception Area

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Historical Navigation Room

Consul Ottavi’s office

Consul Ottavi’s office

1 Room 6

Ground Floor Plan

Room 2 is devoted to the state visit to France

Room 1 is devoted to the state visit to Oman

First Floor Plan

Room 6 displays Omani and French costumes

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Condition of building before being conserved:

View from the first floor gallery opening to the courtyard in 1907

Pillars during restoration.

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Consul Ottavi’s office

Bait Faransa in 1907

Courtyard

Bait Faransa today

Room 2 is devoted to the state visit to France

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Conclusion

1.

The building was established 200 years ago, and plays an important role in the relationship between Sultanate of Oman and France in the past and present

2.

Through the study of the restoration process of the Omani French museum, it was very obvious that in Oman-as in most of the developing countries-the conservation of historical buildings with its complex nature and its requirements of planning, work, large funds, and the participation of a whole team of experienced professionals constitute a real burden on the local authorities and beyond the capabilities of any developing countries

3.

Authentic idea of historical buildings, such as: original materials, technical and esthetical appearance is extremely important. However, there should be some room to maneuver to suit the new function, the level of comfort, and the contemporary standards of safety. Modern techniques could be used, but with great concern of the true spirit of the original environment.

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Izumo Grand Shrine Administration Building

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Izumo Grand Shrine Administration Building Location: Izumo, Japan Completed: 1963 Architect: Kiyonori Kikutake Users: Public Owner: Izumo-Taisha (Izumo Grand Shrine)

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Timeline

(???)

1962

2016

The Izumo-taisha had no recording of its establishment

Choemon Tabe, the President of the Supporting Board of the Izumo Great Shrine asked Kiyonori Kikutake to design a fireproof administration building

The building was sadly demolished from its deteriorating state

1950s

2014

The original administration building was caught on fire and was nearly destroyed

Architects and local people set up a petition to preserve the building as it was considered to be demolished by the owner

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Surrounding Context ●

Izumo Taisha, one of the oldest and most important shrines in Japan, considered home of the Gods

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The shrine is located in the Izumo Shimane Prefecture, at the very edge of the district. where up north of it is surrounded by forest. This makes an ideal place for worship.

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Surrounding the area, there have been a lot of shrines built, such as the Nishimon Shrine, Tenmangu and Uba Shrine where they each represent a different God

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Izumo Taisha consists of honden, where the gods are enshrined and off-limits to the public, and haiden, the ceremony hall were prayers and worship are commenced.

●

The administration building gives a huge contrast from the surrounding Shrines.

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Surrounding Context 1

4 4 Sogano yashiro

Shinto Shrine

2

5

5

1 2 Omamori Dokoro

3

6 7

Higashimon Shrine

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7

3 First Torii Gate

Izumo Taisha (Haiden)

Torii Gate of Izumo Taisha 23

Cultural Context Other than it being a ritual place, the architect had designed the building in such a way identifies Japan’s livelihood, the lifestyle of the Shinto.

The Honden is the most sacred part of the Izumo Grand Shrine, and this was regarded as the warehouse of the god. Then this makes the administrative building the Inakake, which is the temporary framework in the paddy fields where the crops are hung to dry. This means that the administration building should not overwhelm the main shrine. This represents the drying rice made by the Shinto people.

The east side of the building represent a uniformly sloping elevation, while the west side twists and turns to accommodate the internal spaces. This was to symbolise the paddy frozen by the icy wind, again representing the live of a Japanese Shinto.

East

West

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Architectural Style Modernist Brutalism Although made in Western modernist style, the Administration Building is used for traditional religious purposes. The culture of Japan is heavily engraved with the religion and lifestyle of Shinto.

In order not to overshadow the Honden, Kikutake designed the Administrative Building as the Inakake The external walls are canted so as not to allow the building’s scale to overwhelm the main shrine This represents the drying rice and thereby invoke the memory of a typically pastoral Japanese scene.

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Significance Value The Administrative Building was recognized immediately following its completion.

Awards/Recognizations ● ● ● ● ● ● ●

5th AIJ Award by the Architectural Institute of Japan.

7th Pan-Pacific Award of the American Institute of Architects Japanese Minister of Education’s Award for Fine Arts Building Contractors Society Award from the Japan Federation of Construction Contractors DoCoMoMo Working Group chose the building as one of 100 most representative modern buildings in Japan Shown in the exhibition Modern Architecture as Cultural Heritage — the DoCoMoMo 100 Selection at the Shiodome, Tokyo Included in the special Japan Architect 57 issue

Known for its revolutionary take on substituting materials for another.

Not only does this place serves a purpose for worshippers to perform rituals, but it has significant architectural elements that are not found anywhere else. The building gives an identity to not only the place itself, but to the people as well.

It not only represents the Shino lifestyle, but it also reminds people of the gruesome war that had affected them.

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Materials and Construction Material: â—?

Concrete

Construction:

How concrete can mimic wood

The Administration Building uniquely translates traditional forms using post-tensioned concrete beams and precast concrete infill screen pieces. The architect did not use wood as good quality wood was in short supply because of the war, thus using concrete was to replicate many of wood’s structural, figural, and textural qualities.

Using two post-tensioned reinforced-concrete beams allowed Kikutake to create a large, uninterrupted internal space measuring 10m by 45m.

Making the beams to extend outwards creates a Torii, known as a Shino gateway.

The Torii created by only two beams. Taken in my the surrounding context Space created by the beams

The choice of concrete was post-stressed concrete as the architect thinks that in-situ concrete would make the sacred area dirty.

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Work/Method/Approach used The exterior of the building seemed generally well maintained, save for a patina of soot and mold in the folds of the concrete, made feel apart of the shrine’s natural site.

There has been constant leakage in the roof, which was the sole reason the owner wanted it demolished.

The interior had been significantly altered. ● ● ● ●

New opaque walls Built-in furniture on both ends of the main double-height space Delicate lighting effect introduced by the precast concrete louvers along east and west facades has been maintained A number of handcrafted details (stair treads, door handles) produces a refined interior atmosphere.

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Before And After

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Before And After

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Demolition

The ICOMOS International Scientific Committee on Twentieth Century Heritage (ICOMOS ISC20C), has expressed its concern about the alarming situation now facing the Administration Building at the Izumo Shrine, in Shimane, Japan. ● ● ● ● ● ●

Due to maintenance issues Izumo Taisha expressed plans to demolish the Administration Building as it was facing leaking and moisture problems.

The ICOMOS ISC20C believes that a solution to the Shrine Administration Building's problem could also be found if given further expert assessment.

Many committees such as Docomomo Japan and individuals like professor Mark Mulligan from Harvard University has strongly encouraged Shrine authorities to seek a positive conservation for this item of Japan's modern heritage.

Many letters and petitions signed in order to protect the building The architectural and artistic merit of the building, as well as its historical significance is uncontested, however the building has not yet been well documented.

The ICOMOS ISC20C has asked that the Shrine seek an improved technical solution to the problem that would allow the building to remain and continue in a useful purpose for the Shrine. But sadly the shrine did not

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Conclusion 1.

In terms of heritage significance as well as architectural significance, Izumo Grand Shrine Administration Building plays a huge role in revolutionizing Japan’s modernisation of buildings as well as being a memorable piece of post-war Japan.

2.

This architectural piece is one of the many symbols that represents Japan’s struggle to adapt to the changing Westernizing world while keeping an identity of their own.

3.

Although reduced to rubbles and gone, the Administration Building will be remembered by many for it’s significant cultural impact it had on the changing society of post-war Japan.

4.

The failure to document the history thoroughly adds to the reason for the demolishment. This indicates that without proper assessments historical buildings can yet be removed.

5.

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Masjid Ihsaniah Iskandariah

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Masjid Ihsaniah Iskandariah Located at Kampung Kuala Dal, Padang Rengas, less than 2 km north from the interchange after you exit the North-South Expressway Toll Plaza in Kuala Kangsar Owner: (Originally the Sultan of Perak) The land on which the mosque was built belonged to a nobleman Juragan Abdul Shukur who bequeathed the property to the state through a verbal declaration. The land was subsequently listed as waqaf land under the state religious administration. Today, the mosque, restored to its original structure and design, has become the pride of the people in Padang Rengas, if not the state.

Now it is managed by the kariah of Masjid Al-Wahidiah Users: The public ,residents of Kampung Kuala Dal(muslims) Function: Muslim prayer place, religious functions (ground floor)

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Timeline Ihsaniah Iskandariah mosque was built in 1936. Its construction was financed by Al-Marhum Paduka Seri Sultan Iskandar Shah, the 30th Sultan of Perak' (1918-1938).

National Heritage Department has been carrying out conservation work in December 2008.

2008

1936

1938 Opening plaques obtained board at the mosque recorded the opening ceremony was held on 11 February 1938. Construction of the mosque was built by Chinese craftsmen and assisted by local residents.

1976 The mosque was not used in 1976, after a new mosque known as Masjid Al-Wahidiah built.

2009 Conservation works fully completed in the month of July.

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Surrounding Context

4

7 56 1.

3.

Masjid Ubudiah

Istana Kenangan

2.

4.

Istana Iskandariah

1

3 2

Malay College Kuala Kangsar

5. Masjid Al-Wahidiah

6. Lee Rubber Co. (Pte) Ltd.

7. Residential area 37

Cultural Context Padang Rengas is mainly a muslim area with a demographic of ● ● ● ●

Melayu : 73.05% Cina : 19.59% India : 7.25% Lain : 0.11%

This is shown with the various Madrasah built in the area

Significance Value ●

It encourages the present generation to appreciate and learn more about national heritage inherited and passed down through the generations.

●

Pride of the people in Padang Rengas, if not the state.

●

Regarded as one of the treasures of Perak

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Architecture Style The architecture of this mosque is said to be inspired and heavily influenced by architectural features of Istana Kenangan in Bukit Chandan, Kuala Kangsar, most notably the yellow, black and white wall panels made from woven bamboo by local villagers.

The colours are those found on the Perak State flag. Ornament and side walls of the mosque are also carved and woven by local residents.

Arch. style: Perak style traditional malay house The two-storey building has a unique shape, for a mosque, and a design that resembles a bird cage.

Its architectural style is very much in tune with the Sultan’s Istana Kenangan (completed 1931) in Bukit Chandan, Kuala Kangsar. It has a low-pitched roof of zinc sheets. The walls are woven bamboo (kelarai), and above the windows the ventilators are adorned with intricate carvings in wood.

Its floor plan is a rounded rectangle (segi empat bujur), like a bird cage, has 20 windows with the ground floor ones being taller than the first floor ones, each decorated with fish gills motif and the ‘kepala tingkap’ decorated with crescent moons and five point star motifs. Walls are weaved using the pattern ‘Kelarai Bunga Potong Belian’.

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Materials and Construction Materials used: ● ●

bamboo reeds/ oiled wicker/ ‘buluh minyak’ (weaved walls or dinding tepas) Timber, Timber carvings

The walls of Masjid Ihsaniah Iskandariah are made out of bamboo weaved fungal liquid wall. While structures and flooring are made out of timber.

Timber carvings can also be found along windows and doors.

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Work/Method/Approach used Restoration â—?

Among building elements that were restored, roofing, timber floor, columns, concrete staircase at the entry door, timber staircase en route to upper floor, windows and doors, timber carvings and bamboo weaved walls. The plaited bamboo walls and carvings was restored base on original form, design and materials. The wallâ€&#x;s panel also been paint base on original colour schemes.

â—?

A dilapidation survey conducted by the Department of National Heritage has identified that one of the bamboo columns were badly decayed while the others were still intact with only decay on its surface. The bamboo weaving showed signs of ageing, rotting and insect attacks.

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Work/Method/Approach used

â—?

Restoration of timber carvings were carried out by determining defected carvings that needed to be replaced, making an inventory of the original wooden carving patterns as well as timber type and size, and hiring skilled carvers and craftsmen to replicate them.

â—?

Restoration of the bamboo weaved walls were carried out by identifying damaged walls that required replacement, making an inventory of the original bamboo weaving patterns, cleaning the still-intact walls and repainting them with their original yellow, white and black colours.

As for the new bamboo walls, they were made by preparing bamboo of 0.5 meter lengths and soaking them overnight and leaving to dry for several days to clean them, before being cut into 0.02 mm. They were then weaved into the original diamond pattern of the walls and painted yellow, white and black when completed.

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Conditions before:

(1976, photo: Jabatan Warisan Negara)

(2006 before conservation, photo: Jabatan Warisan Negara)

â—?

wall collapsed due to impact from fallen durian tree branch, 1976

â—?

abandoned for 3 decades, new mosque built next to it

(2009 after conservation work, photo: Jabatan Warisan Negara)

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The original state of the weaved

Carving work on window frames

Window head curtains flush with floral

wall made from local oil

using small chisels.

motifs.

bamboo before the conservation work was carried out.

Bamboo weaving walls involved making an inventory according to sections and locations, cleaning the original intact weaving panel using soft brush, drying and repainting

Local villagers were involved in repainting the bamboo-weaving panels

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Before and After restoration works (interior)

Completely restored windows,

Minaret that has been restored.

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Conclusion 1.

2.

3.

4.

5.

Since Kuala Kangsar is a royal town, traditional malay perak architecture is most treasured thus influencing the architecture.

Masjid Ihsaniah Iskandariah is a very community based place and a landmark of the nearby dwellers, so it is very embedded in the daily lives of the locals.

Restoring the mosque is then considered a symbol of restoring the local culture and the symbol of the royal family, and thus Perak’s heritage itself.

Challenges in the restoration works on the mosque include unavailable materials and limited traditionally accurate craftsmen, which were overcome by transporting from other states.

Detailed inventory has to be done in order to replicate weaved walls.

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Overall Conclusion

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Overall Conclusion 1.

2.

3.

When a building is neglected in terms of its history, people tend to not care as much as the significant values deteriorates on buildings which are unknown to the later generations.

Conserving heritage buildings is an extent of conserving identity of a place, It is important to know that when renovating, restoring, conserving or preserving a heritage building, they should not become exploited for the benefit of contemporary taste or trends as it would easily become devalued.

Application to the final project: To maneuver and suit the new function, the level of comfort, and the contemporary standards of safety. Modern techniques could be used, but with great concern of the true spirit of the original environment. With this in mind, it can be applied to our final project.

Restoring old buildings can be then considered a symbol of restoring the local culture and the symbol of the place and its heritage itself.

Detailed documentation should be referred to and recorded in the process of restoration so that later constructions can be done in the future.

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References: 1.

2.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

13.

David, I. (2018). The Best Museums to See in Muscat. Retrieved 28 September 2019, from https://theculturetrip.com/middle-east/oman/articles/the-best-museums-to-see-in-muscat/ Retrieved 28 September 2019, from https://www.myheritage.com/names/paul_ottavi Darke, D., & Walsh, T. (2017). Oman (4th ed., pp. 97-101). Bradt Travel Guides.

Faisal ibn Turki, 1888-1913. Retrieved 27 September 2019, from https://www.globalsecurity.org/military/world/gulf/oman-faisal.htm Damluji, S. (1998). The architecture of Oman (pp. 10, 57, 162). Reading: Garnet.

R. Dahman, The Omani–French Museum Maintenance Project’’, Presented to the Ministry of Heritage and Culture Sultanate of Oman, (pp. 1–23). Conservation of historical buildings Unique Perak Mosque Restored. (2010). Retrieved 28 September 2019, from https://perakheritage.wordpress.com/2010/06/25/unique-perak-mosque-restored/ Masjid Ihsaniah Iskandariah, Padang Rengas, Perak. (2019). Retrieved 29 September 2019, from https://www.malaysia-traveller.com/masjid-ihsaniah-iskandariah.html Tung, B. (2014). Kuala Lumpur (1960-1970)/ Shophouse and Petaling Street (Chinatown) – ASIAN CITIES RESEARCH. Retrieved 27 September 2019, from http://fac.arch.hku.hk/asian-cities-research/kuala-lumpur-1960-1970-shophouse-and-petaling-street-chinatown/ LENG, F. (2010). Heritage status for 1938 mosque. Retrieved 28 September 2019, from https://www.thestar.com.my/news/community/2010/03/16/heritage-status-for-1938-mosque/ 出雲大社-御朱印, 出. (2019). 出雲大社（IZUMO-OYASHIRO）・ 庁の舎（CHOUNOYA） ｜ 出雲大社-御朱印. Retrieved 28 September 2019, from https://xn----5b8ax8bf9l52i5xley4a9w3c.jinja-tera-gosyuin-meguri.com/izumo-oyashiro/%E5%87%BA%E9%9B%B2%E5%A4%A7%E7%A4%BE%EF%BC%88izumo-o yashiro%EF%BC%89%E3%83%BB-%E5%BA%81%E3%81%AE%E8%88%8E%EF%BC%88chounoya%EF%BC%89/%E5%87%BA%E9%9B%B2%E5%A4%A7%E7 %A4%BE%EF%BC%88izumo-oyashiro%EF%BC%89%E3%83%BB-%E5%BA%81%E3%81%AE%E8%88%8E%EF%BC%88chounoya%EF%BC%89/.html Jackson, N. (2016). The Izumo Grand Shrine Administrative Building, Japan — The Twentieth Century Society. Retrieved 28 September 2019, from https://c20society.org.uk/botm/the-izumo-grand-shrine-administrative-building-japan/ Thibault, M. (2015). Heritage Alert: The Administration Building at the Izumo Shrine, Shimane, Japan - International Council on Monuments and Sites. Retrieved September 28, 2019, from Icomos.org website: https://www.icomos.org/en/get-involved/inform-us/heritage-alert/current-alerts/7747-heritage-alert-the-administration-building-at-the-izumo-shrine-shimane-japan

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Mulligan, M. (2015). Kiyonori Kikutake: Structuring the Future. Places Journal, (2015), Retrieved September 28, 2019 website: https://doi.org/10.22269/15110

15.

Cartwright, M. (2017, June 7). Shinto Architecture. Retrieved September 28, 2019, from Ancient History Encyclopedia website: https://www.ancient.eu/Shinto_Architecture/

16.

https://www.facebook.com/orangperakdotcom. (2019, June 13). Seni Unik Masjid Ihsaniah Iskandariah di Padang Rengas, Perak. Retrieved September 28, 2019, from Orangperak.com website: https://www.orangperak.com/seni-unik-masjid-ihsaniah-iskandariah-di-padang-rengas-perak.html

17. FOONG THIM LENG. (2010, March 15). Heritage status for 1938 mosque. Retrieved September 28, 2019, from The Star Online website: https://www.thestar.com.my/news/community/2010/03/16/heritage-status-for-1938-mosque/ 18. FOONG THIM LENG. (2010b, March 15). Heritage status for 1938 mosque. Retrieved September 27, 2019, from The Star Online website: https://www.thestar.com.my/news/community/2010/03/16/heritage-status-for-1938-mosque/ 19.

Super User. (2015). The Ihsaniah Iskandariah Mosque, Kampung Kuala Dal, Perak. Retrieved September 28, 2019, from Heritage.gov.my website: http://www.heritage.gov.my/index.php/en/conservation/conservation-building/places-of-worship-halls/the-ihsaniah-iskandariah-mosque-kampung-kuala-dal-perak

20. https://www.facebook.com/orangperakdotcom. (2019b, June 13). Seni Unik Masjid Ihsaniah Iskandariah di Padang Rengas, Perak. Retrieved September 28, 2019, from Orangperak.com website: https://www.orangperak.com/seni-unik-masjid-ihsaniah-iskandariah-di-padang-rengas-perak.html 21. TEOH, M. (2017, September 19). Exploring Kuala Kangsar, Perak’s royal town. Retrieved September 28, 2019, from Star2.com website: https://www.star2.com/travel/malaysia/2017/09/19/exploring-kuala-kangsar-peraks-royal-town/

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