Despite of the arrival of Islam to Malaysia took place sometimes in the 14th century, the mosque architectural style in the period of first Islamic embracement in Malaysia has not been proven yet. Until this moment, there is no clear archeological evidence that shows even the main shape of mosque dating to that time. This is probably due to the mosques was being built in timber construction during that time and according to Hashim (1996) timber has short life span that rarely goes beyond 200 years. The earliest mosques found in Malaysia were very simple, using single multi-functional space which reflects the cultural and social values of the community that have been transformed into a vernacular architecture.
Evidence of the earliest mosque found so far has been agreed to be 'Masjid Kampung Laut' located in the east coast of Malaysia, Kelantan. During those periods, the mosques were built modestly smaller. These mosques were built in this manner because they were mostly constructed by 'ulama' or religious teachers and not by an architect. Using available materials and style same with Malay traditional house, they erected the sacred buildings with bare necessities. One of the significant features of the mosques during that generation is the design was blended to the climate of Malaysia which is hot and humid. The layered roof or "atap tumpang" for example that allows air to flow in between the roof layering.
Malaysian traditional mosques which were built in the 18th century mostly provided clear and easy circulation to ease the users seeking directions. These positive qualities in spatial arrangement of Malaysian traditional mosque could still be adopted in the modern era to provide comfort and familiarity in the form and spatial arrangements to the users.
Mosque architecture is not a static phenomenon, it evolves by time. This shows that mosque architecture act as a symbol of Islam and the Muslim attitude of always thinking, inspiring, far from being static. Thus, to portray Islam is a progressive and modern religion that adapts with the time. Generally, same concept applies to the Muslims and mosques in Malaysia specifically and Southeast Asia.
In spite of the total change to the facade treatment of mosques during the period of colonization, elements of mosque interior still be maintained. In the 19th century, the British colony influenced a new transformation and elements to the mosques by introducing new architectural styles, materials and construction technologies at the time. Mostly, concrete and brickwork become the main materials that have been used for mosque building. Almost all the mosques were built during the colonial period were designed by non-Muslim foreign architects. Their design depends more to European architecture, thus use Middle-east as a reference, where Islam originated. As a result, load bearing structure with fewer openings does not allow much natural ventilation to pass through and daylight penetration making it not suitable for climate in Malaysia that is hot and humid.
Over time, changes occur and matters regarding the administration of mosques are no longer under the supervision of the community alone, but mostly in the hands of Islamic rulers and leading political party in the region. The scenario is quite similar to the Middle East during medieval period, where mosques started to become the symbol of power by the ruling government after the Prophet Muhammad and his four companions. Nevertheless in the medieval case, in spite of having monumental physical look, the interior organization is still clearly defined with strong axis from the entrance point to the Mihrab point as shown in the Great Mosque of Damascus during the Umayyad Period.
When Malaysia achieved its independence in 1957, Malaysia had all the freedom to design and built its own mosque style by getting involved its own architects and builders. As a result, 'Masjid Negara' as known as the National Mosque proudly stands with its uniqueness of opened-umbrella shaped roof. The structure is of modern design but the humbleness of Muslims architecture is kept in the mosque design. After 50 years of independence, Malaysia has become a developing Islamic country. Since the 1980s, distinct Middle-Eastern style with huge domes and multiple minarets were built and mosques are now designed in a variety of styles. Consequently, there are some efforts in strengthen the design with traditional Malaysian such as 'Masjid Al-Azim' (Al-Azim Mosque) in Melaka which was built in the 20th century.
One of the Malaysian pioneers in mosque architectural critiques, Tajuddin (1998) was mentioned in his book:
"In creating a place for Muslims to worship, the architect must create a
structure that is clearly identifiable as a mosque, but without excessive
embellishment".
Tajuddin (1998)
He also challenged the modern builders who express majesty in Islam through mosques architecture and take mosques as a isolated fortress from the normal life. He strongly believes that by making the mosque as a community development centre will gather and unite the Muslims through the activities in the mosque, opposed to the luxurious look of a mosque and strictly decided that mosques should be simple and functional. He was true for the part indicating excessive embellishment, simple and functional but has gone a little too far in trying to implement the community centre in mosques when he went on saying,
"…mosque interior should be designed in a manner of an educational or
a public place of social-interaction and not as a somber atmosphere fit
for meditation".
Tajuddin (1998)
The above quotation needs further elaboration or it could be misleading to the readers. The prayer hall area that contains Mihrab, Mimbar and Qiblat wall should be the place to be more comfortable and pleasant with Allah the Almighty. The place should be quiet and far from unpleasant places that full with social-interaction. Probably the social-interaction could be happened in within the mosque region but definitely not in the prayer hall.
Most of the modern and contemporary mosques were built with a beautiful and majestic look that might draw the attention of the believers who would want to perform their prayers and meditation towards Allah the Almighty. Unfortunately in order to achieve this majestic and monumental look, some mosques were built on hilltops, in the middle of a man-made lake or in the worse scenario, on a faraway land with big fenced compound.
These majestic external facades might be an important attracting factor but properly decorated interior will make the visitors want to be intimate with Allah the Almighty inside of the mosque with the highest degree of concentration. With proper positioning of ornamentation, more believers will be called in to enlighten the mosques. Mosques will eventually trace back their glory to the time of Prophet Muhammad . When mosques are visited gradually, the response of creating them as a community development center will then be adapted without any doubt.
2.3 Malaysia Climate
Malaysia is a tropical country that having hot and humid climate in entire country for the whole year. It because Malaysia located in the region of Southeast Asia 2° North, 112° Daylight hours is from 8.00 am to 5.00 pm.
The characteristic features of the climate of Malaysia are uniform temperature, abundant rainfall and high humidity. Generally for winds are light. In equatorial doldrums area situation, it is rare to have a stretch of a few days with completely no sunlight except during the northeast monsoon seasons. Thus, it is also extremely rare to have a full day with completely clear sky even during periods of severe drought.
2.4 Bioclimatic Architecture in Malaysia
Bioclimatic Architecture is the design of buildings taking into consideration the specific climatic conditions of the place, using free resources such as sun, vegetation, rainfall, wind and others to reduce the energy consumption and environmental impacts.
It is a concept of architectural design that where the balance, harmony and environment will achieve constants. It tries to get a high level of thermal comfort, considering the climate and environmental conditions to help to achieve the interior thermal comfort by the adequacy of the design, geometry, orientation and the building adapted to the specific climatic conditions of their environment. It plays with the local environmental characteristics that are topography, climate, natural vegetation, direction of prevailing winds, sunshine, architectural design and elements, without using mechanical systems.
There is a big part of vernacular architecture, The traditional Malay House worked according to bioclimatic principles. The Malay is an indigenous race and was the first settlers in the Malay peninsula. House and mosque is the most common buildings built applying traditional technique of construction and providing spaces for the Malay cultural needs.
Gibbs (1987) has described the traditional Malay house as a sophisticated system that combines the beliefs and culture of the people and completely suitable to the hot, humid tropical environment. The Malay house is modular, consists of a basic structure which forms the central part of the house called the "rumah ibu". Additional structures may be added on the main structure as and when the need arises.
The traditional Malay house is made up of wooden or wattlework walls. This traditional material is lightweight allows the house to breathe. The empty space created underneath the house to allow the air pass through and cool the floor area. The floor of the house is elevated from the ground so that heat transfer from the ground to the floor is reduced. The house is shaded from the hot sun by the presence of coconut trees around the house and the overhangs provided by the sloping roof and eaves.
Window openings usually consist of two boards of shutters that open outwards which is open during the daytime and close during the night and also latticed for ventilation. Sunlight streams through the lattice to provide some light into the house. Sometimes the windows extend to floor level and part of the opening latticed. The doors have decorative carvings, wood paneling or lattice to increase ventilation.
The roof is made up of thatched nipah or palm leaves and is always high-pitched to allow rainwater to run off and sometimes jacked for more ventilation. The slope of the roof extends beyond the walls to shade the sides of the house. Additional shading is provided by vegetation and tall coconut trees planted in and around the compound of the house. Some houses have gabled roofs which are latticed or holed for air to circulate.
Traditionally there are some rooms in the house to create wide and open spaces however with the availability of man-made materials and together with the increase of economic status, the traditional Malay house and a terrace-house. Lastly, bioclimatic architecture in short, is an architecture adapted to the environment, which doesn't cause any sensitive impact in nature, and it seeks to minimize energy consumption and therefore, the pollution.
2.4.1 Passive Cooling Design
Passive design is the key to sustainable building. It is a method used in architecture in order to get buildings achieve their environmental conditioning by natural processes. It responds to local climate and site conditions to maximize building users comfort and health while minimizing energy use. (Richard Hyde, 1998)
It achieves this by using free or renewable sources of energy such as sun and wind to provide household heating, cooling, ventilation and lighting, thereby removing the need for mechanical heating or cooling. Using passive design can reduce temperature fluctuations, improve indoor air quality and make a building drier and more sustainable to use in. (Richard Hyde, 1998)
A building is constructed to isolate the user from the climatological adversities and to create adequate climate weather indoors. Because of that, when outdoor conditions prevent the comfort of the interior space we resort to using of cooling systems. The passive action tries to minimize the use of these systems and the energy they consume. It can also reduce energy use and environmental impacts such as greenhouse gas emissions.
Strategies are basic directions that can be taken with regard to optimum climatic performance of the building. Thus optimum orientation is a key strategy in warm climates which may suggest that buildings should be positioned so that they receive the cooling breezes in summer. Thus the strategy has a particular planning implication for the designer. It also has tactical consequences for the building fabric; the fenestration should be designed according to the climatic conditions. There is also a responsibility for the user to appreciate this strategy and use the building skin to make the most of summer breezes. Finally, the effectiveness and efficiency of strategies and tactics can be examined in terms of both tangible and intangible design consequences.
In theory there is a level of clarity and rationality in this approach, but it belies a complexity that exists in the way buildings are designed. It is a simplistic assumption to think that a climate design is just a collection of strategies; rather it is a synthesis of a range of factors that are both within and outside the domain of climate responsive. The argument for the strategic framework is embedded in the following case:
'In hot weather, when the external temperature is high, too much heat may enter the space. If this heat can be absorbed by the fabric of the building, the peak air temperature during the day will be less. If night time ventilation is possible, the heat absorbed by the fabric can be lost at night when temperatures are lower but if buildings are lightweight and sealed, they are likely to overheat and a need for air-conditioning will result'.
If this strategy is unpacked into its constituent arguments, it can be seen to have a number of prerequisites, a range of architectural science concepts and certain limitations.
First, the team 'hot weather' should be examined. This is a general description and therefore requires qualification of the type of climate within the classification of warm climates, moderate, hot dry and hot humid.
Second, the building 'fabric' is used to modify climate by way of the thermal flywheel effect. This uses high-mass materials for heat storage thus providing a passive heating and cooling system. This is not a simple strategy to use particularly in warm climates which have little diurnal range of temperature. Thus there are a number of factors that make this strategy effective. Furthermore, a cursory examination of buildings in warm climates, tells us that this strategy is by no means globally used. For example a traditional church in Cairns, Australia, in an area with a hot humid climate, uses a large volume of space and lightweight timber single-skin construction. The thermal loads are received from the external environment and the internal high casual gains caused by the congregation at weekly mass. Ventilation and skin cooling dissipate the heat loads from the latter.
Third, the reference to lightweight sealed buildings that are problematic and needs air-conditioning. This assertion can equally be leveled at sealed heavyweight buildings. Therefore a range of questions related to the relative effectiveness of microclimate, fabric and use of air-conditioning plant should be considered in the assessment of building strategies. In addition to the physical attributes of these strategies, there are also other considerations.
2.4.1.1 Natural Ventilation
Natural ventilation is clearly a valuable tool for sustainable development as it relies only on natural air movement, and can save significant amounts of fossil fuel based energy by reducing the need for mechanical ventilation and air conditioning. Reducing electrical energy used for cooling contributes to the reduction of greenhouse gas emissions from the electrical generating plant providing the energy.
From the earliest times building designers have made use of naturally induced air movement to address two basic needs in building: the removal of foul air and moisture, and personal thermal comfort.
There are some principal factors affecting natural air movement around and within buildings that is the site and local landscaping features, the building form and building envelope design and the internal planning and room design.
In the particular case study, the mosque volume is high and it is large in scale. In addition, with the 'Mashrabiyah' is the screen wall enveloping the main prayer hall that allows cross ventilation and helps to create a comfortable and cooling atmosphere within the hall while reducing the penetration of rainwater to minimum at the same time. It can be achieved thermal comfort because of the wind blows continuously across the building.
2.4.1.2 Daylight / Natural Lighting
Sun is a natural source, the five billion year old fusion reactor. Costs may be nothing to the environment by using natural light from the sun but pays big dividends to building occupants. Fossil fuel and carbon dioxide emissions can be reduced by consuming less energy with maximize the uses of natural day lighting.
2.4.1.3 Orientation & Building Footprint
Orientation of the buildings is the fundamental thing of first step for designing a building which direction that facing. It is to ensure that buildings work with the flow of sun across the sky. The optimum orientation of building is to make best use of solar energy for daylighting and also encourage natural ventilation and passive cooling. The building foot print should be design according to sun path, facade that facing east and west will be minor in area compare with facade that facing north and south. This is because the highest amount of solar radiation will be obtained from east and west while lowest amount from north and south.
In Malaysia climate, building orientation is very important to reduce the amount of heat received and also reduce electricity costs to control the temperature inside the building. The longest facade is recommended to facing north and south direction. Facade that facing west must be designed properly to block the intense heat from the sun at afternoon.
For mosque, the orientation must facing the direction to Mecca in Malaysia is approximately 292° from North clockwise. This is good in terms of thermal gain generally in a hot and humid climate since the two longest walls of the rectangular shape which is common in the new mosque envelope in Malaysia face north and south. Thus, building will receive approximately the lowest amount of solar radiation.
2.4.1.4 Vegetation
Landscape is divided into two part, hardscape and softscape. Hardscape are the elements that solid and unchanging during the period of time such as stone, soil or landscape furniture. While softscape are the elements will be changing as they mature such as flower, shrub and tree. Balance the both will achieve the garden quality and bring enduring. The glowing of sun is filtered through leaves; the plants help to provide shade to the building. Plant provide a richer variety of color, shape and texture for building. The organic organization and dynamic arrangement contrast to the geometric and static of architectural.
Plants are important for cooling as a courtyard, directly as they provide shade, evaporative cooling and as the sounds and sights of breezes moving leaves reinforces an impression of coolth (Reynolds, John 2002).
2.4.1.5 Water Elements
Water is as important in creating moods and emotional appeal in the garden as eyes are in the human face. Water is rich in symbolism. It is regarded as a source of life and in a harsh landscape, refreshed both the body and the spirit. It offers the qualities of tranquility and depth, coolness and moisture. A pond or lake may be used to establish a unifying link between different areas of the environment. Water is an element that provides a welcome contrast to the solidity and stability of the architecture.
According to Lehrman, Muslims use water for ablution and to purity and so it can be found in tanks in the courtyards of mosque. The water's edge are the most attractive in an Islamic garden and have sense of welcoming for access and a hard-surfaced edge that parallels the channels is common. He also mentioned that water flows through the Islamic garden in many ways. It changes level over chutes and waterfalls, and spurts into the air from fountains, sending up plumes or bubbling out in spray, and swirls, the droplets pattering on the surface breaks and become acrated, filling the air wind sound. In the Muslim garden, the reflecting pool symbolized the centre, mirrors the heavens, and unites them with earth; a dark pool symbolizes the abyss, which meets heaven at the still water's surface (Jamil Abu Bakar, 2002).
In the particular case study, a water/reflecting pool surrounds the Main Prayer Hall. The reflecting pool itself gives infinity edge and continuing element that brings the lake inside due to the openness of the building. It also functions as a rain catcher. In psychology, water acts as a regulator of body temperature, as a man has always had a desire need to hear and see water.
