recent directions of the mosque - comparative analysis of the sultan ahmad mosque turkey and as...

ARBE 4121b Research in the Built Environment B The recent direction of the mosque:

Comparative Analysis of the Sultan Ahmad Mosque, Turkey and As Syafaah Mosque, Singapore

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The recent direction of the mosque:

Comparative Analysis of the Sultan Ahmad Mosque, Turkey and

the As‐ Syafaah Mosque, Singapore

Abstract

This research paper will study on the recent direction of mosque architecture by taking into

considerations the stylistic perspectives of its designs. This study will be based on a prominent

heritage mosque, the Sultan Ahmad Mosque in Turkey, completed in 1616 and the As‐Syafaah

Mosque in Singapore, completed in 2004. These precedents are analysed as a comparison of a

traditional mosque model which design has been used over and over again and a more recent

mosque that applies the modern design language of architecture.

In comparing these two mosques, the study will focus on main important aspects regarding its

architecture that shows the similarities and differences of the mosques. Through this analysis, the

mosque architecture will be explained on how it should be constructed and how these mosques had

followed the Islamic architectural guidelines for mosques.

From the study, this paper would also develop the understanding of how mosque architecture had

evolved through time and how the recent directions of the mosque had been applied. This paper

hopes to reveal the basic principles of mosque architecture which should be considered for any

mosque design in the future.



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Table of Content

Topic Page

Introduction 4

Literature Review 6

Aim 7

Methodology 8

Research Case Study 9

Reviews and Analysis on the Mosques 11

General Principle of Mosque Architecture 11

The Fundamentalist Perspectives 15

The Past and Present of the Mosque 19

Significance of Style and Identities through Arts and Aesthetics in Mosque Design 24

Spatial Function and Characteristics 29

Environmental Consideration and Sustainability 38

Conclusion 42

References



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Introduction

The architecture of churches, synagogues, temples and even mosque has

always been the subject of discussion on the expression of the religion as

well as its identity. These buildings are relatively important in comparison

with other public buildings as the function and purposes of religious

buildings tend to signify beauty and contemplation as devotion to each and

every own faith. Humans have devoted their faith through architecture to

mark the presence of the advancement of culture and technology for

religious architecture.

Throughout time, these religious buildings have evolved from traditional to

contemporary architecture. Many factors have directly or indirectly

influence the architectural styles whether the factors are geographical,

demographical, economical, technological, social and political. The

evolutionary process of religious buildings had revealed how architecture

has been approached to suit the condition of its time and place. The

mosque, a religious building for the Islamic religion, had too involved in the

changes and development process over the years.

On a recent context, mosque architecture has been heading towards

directions of contemporary design as a global phenomenon. Nevertheless,

diverging trends exist with typological inconsistencies through various

stylistic aspects, sizes and functions (Serageldin and Steele 1996). Even so,

mosque architecture would constantly relate to a stylistic approach that

would revert to the traditional and vernacular design. Contemporary



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mosque designs are being constructed more, yet people tend to appreciate

the established image for a mosque design to relate back to its identity.

For this research, the recent directions of mosque architecture are

analytically compared within two different styles of an Ottoman period

style and a Post‐modern style mosque. The mosque that will be discussed is

the Sultan Ahmed mosque which is known as The Blue mosque in Istanbul,

Turkey that was built in 1616. Comparatively, another mosque is the As‐

Syafaah mosque in Singapore, completed in 2006. These mosques were

selected as the case study for this research as both of these mosques are

quite similar in size and capacity, and have been a model example of other

mosque buildings to have these mosques as precedents, whether related or

not. In addition, they are both significant in terms of its architectural style

of its time and location with a presence that dominates other buildings of

similar typology in its context.

These mosque will be discussed from various perspectives in a compare

and contrast analysis from aspects that would determine the criteria of a

mosque architectural design and its style of approach. Moreover, this study

will attempt to explore the elements and concepts of the mosques

architecture which define its visual appearance and significance. As mosque

architecture differs on various typologies, there are certain main elements

which have been used to define a mosque with important elements that

have been implemented over time. However, the study of these mosques

will show the similarities and distinct features of these mosques and the

evolutionary process from the past and the recent direction of mosques.



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Literature review

Erkocu and Bucdaci (2009) in the book ‘The Mosque: Political, Architectural

and Social Transformations’ has discussed on the promotion of new

mosque varieties that would lead to a greater understanding with the

freedom of flexibility with mosques design in the Islamic religion. They

mentioned on the problems on making the mosque to be more accepted

with the general public and integrated with the society. The problems were

concluded as issues that require attention for the mosque to work in better

ways. The issues that will be discussed in this study would be on elements

of mosque architecture that has been used over time which could be

approached in a style that would appeal to changing times.

Besides, the mosque architectural landscape of North America, as

described by Omar Khalidi (1998), faces conflicts with its context in terms

of religious and cultural factors. The belonging of mosque has been an issue

where it sets, as mosque architecture tends to derive from the Middle

Eastern models. This has also been the issue with most parts of the world

with having mosque architecture to imitate rather than to innovate.

Through this paper, the comparison of two mosques which carries the

model of the past and the present would be analysed on the adaptation

and revolution of mosque styles.

However, Ihsan Fethi (1985) stresses on the Islamic culture where aesthetic

values are reduced in modern mosque as the past had always been based

on the crafts, whereas the contemporary mosques are based on machine

production. The needs for aesthetic values are vital to relate to its identity



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and symbolism where contemporary mosques are missing, yet replaced

with new concepts of architectural meaning. Still, modern architecture has

been introduced with the functionalist approach as Louis Sullivan (1896)

said that form follows function which leads to dropping the established

styles of the past and the reduction of ornamentation.

As the mosque is a religious building, this paper will signify it’s important

through its relevance and practicality as how it should be. Imamuddin

(1985) mentioned that mosques should acts as a symbol of society and link

itself with the users according to how they could use the building as a

multipurpose building rather than only for prayers.

Aim

This study aims to identify the architectural methods within two prominent

mosques; one being a heritage listed building and another one a

contemporary building. The application of architecture in both of these

mosque are would be identified in its architectural approach regarding its

context and construction. The approaches will be analysed in a compare

and contrast analysis through the perspectives of scholars of how a mosque

should be regarding its architecture.

In addition, the study will encourage on the basic principles of Islamic

architecture and mosque designs. Through identifying the architecture of

the Sultan Ahmed mosque and the As‐Syafaah mosque, these mosques will

assist in relating the key values of mosque architecture that defines the

principles of design in mosques.



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This study also aims to help providing guidelines as directions for future

mosque designs and to encourage innovation in Islamic architecture by

seeking inspiration from the past rather than copying. This would pave the

way of new and exceptional mosque architecture and to integrate the

modern style various approaches.

Overall, hopefully the study would instil awareness of the conservation and

preservation of Islamic essentials and uniqueness in future mosque designs,

without compromising Islamic values. Furthermore, this study also hopes to

achieve a greater understanding of mosque design and its evolutionary

process, as well as linking the past and present of mosque architecture.

Methodology

Research Design

For the methodology, the issues pertaining mosque architecture were

established from literature reviews to identify the mosque and its

architecture. As there are various typologies concerned, specific study will

be carried through to narrow on the related issue to suit with the interests.

Discussions with colleagues and tutors will also help in developing the

proper direction of the topic, and to understand the subject matter as a

focus area. Furthermore, research questions would be established on

specific areas and case studies towards leading and developing hypothesis.

As the research question centres on the recent direction of mosque

architecture in a comparative analysis study, the case studies will be

analysed in a qualitative method. (Neuman 2003). This research will be



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based on findings from books, journals, articles and conference

proceedings

Research Case Study

The case study for this research will compare and contrast between two

grand mosque which is considered as a prominent Islamic architecture

building that has influenced the development of other mosques as a

precedent from its architectural style.

Sultan Ahmed Mosque, Istanbul

This mosque is chosen for this research as it marks its presence with the

rise of Islamic architecture since the 14th century. The Sultan Ahmed

mosque which is commonly known as The Blue mosque is located in

Istanbul, Turkey. This mosque was completed in 1616 by the architect

Sedefhar Mehmet Aga during the Ottoman period (from 1453 to 1923).

This mosque is considered as the last remaining example of classical

Ottoman architecture, but it has been the most popular architecture

building with being the most visited attraction at the present (Sacred

Destinations 2009). It is also the largest mosque in Istanbul as well as being

a well known mosque in the Islamic world. This iconic building had

influenced other mosque architecture to imitate and replicate the Ottoman

style in countries like Indonesia and Malaysia (Rasdi 2005). It also shows

the architectural technology, engineering, arts and crafts in mosque designs

during the Ottoman period.



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As‐Syafaah Mosque, Singapore

As a comparative analysis research, the second mosque chosen for this

research is the As‐Syafaah mosque which is located in Singapore. It was

completed in 2004 and designed by Tan Kok Hiang from Forum Architects

(Forum Architects 2006). It was designed with a modern contemporary

style rather than following the Middle Eastern model to distance itself from

Islamic terrorism where modernity would be considered as a contrast from

radical and fundamentalist Muslim. The mosque is also a good example as

it attempts to break the boundaries of people from all races and religions

by inviting everybody within its compound. The As‐Syafaah mosque has

captured the attention of the world in the search of the modern mosque,

as it expresses its own identity of Islamic architecture in its own way and

without losing the Islamic essence.



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Reviews and Analysis on the Mosques

General principle of mosque architecture

Although the mosque has no formal language to be defined or specified in

the Holy Qur’an and Hadithi as the Islamic main resource as guidelines, the

variety of forms that developed through time has a wide range of symbolic

and functional elements that has been established (Aksamija 2009). These

elements carry its own purpose that helps to enhance the role of the

mosque. The principles of mosque design are the utmost importance as it

is a place where Muslims pray, which is considered sacred. Although it is

separate from principles, as mentioned in Sacred Architecture (1997) by

Humphrey and Vitebsky that a building sacredness does not rely on its

constructions, principles and meanings but lies in the concentration of

sacredness that it embodies, whereas the divine characteristics of a

mosque which determines its sacredness are based on the sanctity of its

purpose and function as its whole. For that reason, the principles should be

taken as the underlying guidelines in creating the mosque according to a

set of standard to classify the purpose and function of the mosque which in

turn would bring forth the sacred qualities.

Mosque architecture mostly has been following precedents and evolved

from the first mosque by the Prophet Muhammad PBUHii built in 622 AD

until now. The first mosque was initially a simple structure built as an

open‐air building that was built with palm trunks and mud walls. The main

requirement for the mosque was to always keep its purity and cleanliness.

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



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piety and advises men to purify themselves when in a mosque as God loves

those who purifies (Qur’an 9:108). In turn, people going inside a mosque

are often advised on not to wear shoes inside a mosque, simply as not to

bring dirt inside the prayer halls. Another important role for the mosque is

to provide support and vital necessities such as food and education to the

people. The mosques are where people will turn to when needing support

and the mosque should provide help for the people. Mieke dings

mentioned that Muslims should go to the mosque prepared to receive, and

come out of it prepared to receive (Dings 2009).

The main element for a mosque is beauty as it may be simple or

inexpensive, but it has to be attractive and welcoming for people.

Therefore the presence and outward appearance have to follow the basic

requirements of a mosque, meet Islamic guidelines and to function

purposely as a mosque. The basic conditions that are usually met are that

the orientation of the mosque have to point towards Mecca, a ‘mihrab’iii to

indicate the direction of prayer and not having any image or

representations (Dings 2009). Other indicative principles of the mosque

must provide ample space for the users to perform the prayers whether

individually or in a congregational prayer. There are mosques that tend to

emphasise on the visual language and outward form, rather than the

principles. Although beauty is the most important principle in mosque

designs, the aesthetics that are implemented have to be in accordance with

the Islamic guidelines in designing and constructing the mosque. Such as to

avoid excessiveness and waste that is frown upon in Islam. A mosque

design must consider the economic position of its context before having an



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Figure 1 : The Sultan Ahmed Mosque in Istanbul, Turkey

over‐designed mosque with heavy decorations, yet the people of the

surrounding are living in poverty.

Basically, the mosque is a place where Muslims could gather and perform

their rituals. Aksamija (2009) discusses that the generative design principles

of a mosque can be outlined with the enactment of the prayer, cleanliness

of the spaces, the direction of the mosque, the volume of prayer and the

programmatic viability (Aksamija 2009). With these design principles, it is

enough to fulfil these requirements to create a mosque. As for the Islamic

guidelines, it depends on how the architect would interpret their

understanding of the Islamic faith and follow the Islamic architecture way.

Regarding the case study, The Sultan Ahmed Mosque (Fig. 1) has succeeded

in terms of its beauty and marvel in its visual appearance with the planning

and function of the mosque as according to the basic guidelines of mosque

design. The appearance of the mosque were beautifully designed in

accordance with the request of the client, who was the Sultan Ahmed I at

the age of 19, but the size and grandness of the mosque resulted in using

up most of the treasury fund of the state. There were objections to this

matter, but the sultan was contended to complete this mosque and

assisted in most of the work (Sacred Destinations 2009). This contradicts

the basic tenets of Islam where a one should not waste on extravagant

lifestyle and be fair when using collective funds, yet in the long term;

architecture has always been the issue of investment where funds should

be used to achieve monumental and everlasting structures.

As for the As‐Syafaah mosque in Singapore, even though the architect for

this building was a non‐Muslim, Tan Kok Hiang from Forum Architects, he



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

understood the basic principles of mosque design elements from his

perspectives and captured the essence of how a contemporary mosque

should be. The client of the mosque who commissioned the architect was

the Islamic Religious Council of Singapore with the collective funds by the

organization and donations from individuals and the public. The client had

purposely selected this design whereby the building not portraying the

traditional Islamic architecture of large domes and minarets, but a modern

concept to invite non‐Muslims to appreciate an Islamic building (Fig 2).

Moreover, the minimalist approach was used for this mosque which was

simple, clean, attractive and beautiful. This was taken into account to

effectively minimise the cost of the structure and optimizing the funds for

only the important and necessary part of the mosque. Therefore, the

wastage for this building was minimal as it is vital for the funds to be used

efficiently for this building. It is vital for mosque designs to implement

savings on every avenue of its construction to avoid the perception of

waste as a mosque should function as a holy place and built to serve the

God, Allah.

The Qur’an warns the believers of mosques that are built by the way of

harm and disbelief as going against the will of Allah, where these peoples

are condemned as liars (Qur’an 9:107). The two different types of mosques

based from the Qur’an are a mosque that serves it true religious purpose

which is called Masjid Taqwa (Mosque of conscious) as opposed to the

mosque being built based on hypocrisy and causing disunity among

believers which is called Masjid Adh‐Dhirar (Mosque of malignancy)

(Mahmud 2009). From the consideration of these two mosques, both are



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made to provide its users a spiritual haven with respect to the principles of

mosque construction by having each elements of the mosque to adhere to

Islamic guidelines for architecture, as well as in reference with its local

context, culture and community.

The fundamentalist perspectives

There have been certain Muslims groups which have been radical in

upholding the way of how mosque should be built. These are the

fundamentalist which had risen against the introduction of modernity and

the adjustments of doctrine that are carried out by reformist elements that

wishes to make long‐standing guidelines to suit contemporary tastes

(Kaplan 1992). The application of modernization in mosque architecture

has been conflicting on regards of the additions and subtractions of

important elements that signify the mosque such as the minarets, domes,

gate entrance and other features.

Mosques are built throughout the world in Muslim communities as a place

for the Muslims to perform prayers. In addition, practicing Muslims are

obligated to perform the prayers at least 5 times a day, once a week at the

mosque on Fridays and twice a year for the Eid celebration. Therefore, the

Muslim communities have to observe this obligation and are required to

attend the mosque at some part in their life. This signifies the importance

of establishing a mosque in any permanent Muslim communities. Given

that mosques are usually built for communities in a local context, generally

it implements the architectural style that would signify the local traditional

architecture. This is in a way as a value to the local context, and not

straying from the architectural style of the area. The vernacular approaches



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towards mosque are seen in most regions with the mosques to relate with

its environment and culture.

Vernacular architecture could be described as construction by using local

materials, methods of construction and remaining with the traditions to

address the local needs (Arboleda 2006). Islam in most part of the world

has its followers in the urban and rural areas. The urban areas are seen

with many mosques to be designed by professional architects. As for the

rural and low income areas, the mosques are built by the community with

their own way of construction, for example the Mud mosque of Mali in

Niger (Fig. 3). These mosques are just simple structure adequate for the

condition and uses to suffice the need for a structure that could house their

prayers and worship as well as the religion centre for the community.

Nevertheless, there are certain rural places that tend to be parochial in

terms of its architecture and developments.

As opposed to vernacularism, parochialism in mosque architecture has

been a matter related to buildings being built only to satisfy the small

division of the context. The economic and culture of an area are the reason

where the architecture style are limited to within its on boundaries. This is

normally subjected to buildings located in remote areas, and without the

help of extra funding or developmental changes (Waldzinski and

Chodkowska 2009). Furthermore, the lack of relation with the larger

context confines these places on its own. The mosques in these areas

would be particularly provincial and conventional with the application of

simple and inexpensive construction methods. The importance of

revitalization but not necessarily modernization of these areas is vital in

Figure 3 : Mud Mosque of Mali



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

society.

The Sultan Ahmed mosque designed has followed the tradition of mosque

architecture during the Ottoman period. The main architectural elements

of this period were its large domes supported by large concrete columns.

This architectural style was heavily influenced from the Byzantine period

which was during the 12th century in the city of Constantinople (Kuran, The

Mosque in Early Ottoman Architecture 1968) . This was apparent from the

copied style of the Hagia Sophia (Fig. 4), which was initially a cathedral

inaugurated by Constantius II on 15 February 360 (Nelson 2004). This

building had gone to various structural additions and transformations from

a cathedral, to a mosque and currently a museum. The Hagia Sophia has

been very influential to the Ottoman architecture style after the Islamic

conquest of Constantinople.

The Ottoman style applied most of the techniques from that era which

proves the sense of belonging to its context. The great architect, Mimar

Sinan (1489‐1588), who were very influential during the Ottoman period

had perfected the Ottoman mosque style with his experiments on

architecture. Furthermore, his apprentice, Sedefhar Mehmet Aga who were

the architect for the Sultan Ahmed mosque had use his knowledge to

create this grand mosque that has deep roots and tradition of its context

through the implementation of established elements for mosque design.

The Sultan Ahmed mosque has a rich heritage and historical background

and has been acknowledged as an important Islamic architectural style, as

Figure 4 : Hagia Sophia at present a museum



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it shows the dominance of the mosque and originated from the height of

Islamic empire.

For the As‐Syafaah mosque, the contemporary style it incorporates has

been Singapore’s approach of modern architecture which to define the

country’s identity and to attract global business (Ravenscroft 2009). The

architecture of Singapore strives to mark its presence as a modern country

with many new buildings to be built with the modern architecture style.

Furthermore, Singapore’s traditional architecture are comprises of

vernacular Malays houses influence from Malaysia, and commercial

buildings which follows the colonial architecture from the remains of the

post‐war and post‐colonial period. The identity of Singapore have

transformed towards the modern direction after the war with the

government encouraging to use stark, simple and clean modernist forms

with surfaces devoid of ornaments (Powell 2004).

Tan Kok Hiang, the architect for the As‐Syafaah (Fig. 5) mosque mentioned

that the design for the mosque was intentionally to stray away from the

traditional Islamic architecture, as modernity has been perceived as the

enemy of radical and fundamentalist Muslims which are associated with

Islamic terrorism (Forum Architects 2006). Although traditional Islamic

architecture does not signify terrorism, it has been an issue where the

Islamic radical movement opposes modernity and inclined to the ideology

of reverting to traditional values and the Koran laws when Islam reigned

supreme hundreds of years ago. However, many Muslims have adapted to

the fast‐paced modernization and industrialization and accepted the

Figure 5 : The contemporary modern look of the As‐Syafaah mosque



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changing conditions and should move forward and apply new concept of

architecture, while referring to the fundamental principles (Schanzer 2002).

The past and present of the mosque

Mosque architecture is always at the experimental stage with having

designs being in accordance with the changing of time and place. The

constant changing landscape of mosque architecture illustrates how

mosques adapt within its situation and condition. After being more than

1400 years of Islam, mosque designs exist in various forms and typologies

with the spread of Islam in various parts of the world have merged the

religion with the traditions of its respective place (Fethi 1985). As a vital

structure in every Muslim community, it would be constructed at the areas

where the Islamic religion has established. Furthermore, as Islam originated

from the Middle East, many Muslim communities worldwide are brought

by migrants and travellers. For the people who came other countries, their

style of architecture are brought upon the land to have a sense of their

traditional background.

Traditional architecture can be defined as deriving from traditions where

being the outcome of living practices, cultural and social activities (Erkocu

and Bucdaci 2009). Buildings that have a traditional sense can come from

deep roots of the cultural aspect and where the community would belong.

Traditional mosque architecture would portray a historical connection with

its past whether the origin of the community, the local architectural

language or the relation with the Islamic religion. It is important to have

this belonging with the past to maintain the identity and heritage of the

past. By looking at traditional architecture in most places, one can construe



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and comprehend the local past through the architectural building, where

the need of preservation and conservation comes.

As architecture evolves, so do mosque architecture. This process of

evolution has given birth to numerous architectural styles and the

derivation of architectural theories from leading thinkers. Islamic

architecture had followed this trend of evolution and by having to keep up

with changes, there have been some lost of traditional values with the

modifications of styles but nevertheless maintain to links itself with the

past. Modernity has had an impact on the Islamic world with the

adaptation of the present to a religion with a long historical past.

Islamic culture has begun to emerge from a past where aesthetic values

based on crafts are moving towards a future based on machine production.

The manual aesthetics produced in the past by devoted craftsmen and

builders regulated by tradition shows highly distinctive arts and regionally

identifiable, whereas at the present, the universal system of clients,

contractors and architects are making structures which are standardized,

devoid of symbolism and tend to be anonymous (Fethi 1985). This is due to

the rate of development in Muslim countries which has grown in the last

few decades, hence the need for adoption of Western technology and

methodology which are made for efficiency and speed. Therefore, mosque

architecture which has always been slow in construction, have to give in to

this procedure.

Contemporary mosque architecture styles are inclined to modern

technology and general liberalization, thus creating innovative

advancements, yet it causes the breakdown of tradition with mosque



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architecture to be built with misguided experimentation, as some mosques

shows stylistic transplants and strange hybrids. However, the term “form

follows function” which was coined by Horatio Greenough (1805‐1852) and

popularized by Louis Sullivan (1856‐1924) had exposed the architecture

world to a principle where the architecture stresses on the function rather

than its form. While in mosque architecture, the form of the building is vital

as for people to identify the building for what it is and the function should

follow the form, rather than overusing ornaments and decorations that

have minimal or no function besides aesthetics (Ghani 2007).

The influence of the Sultan Ahmed mosque (Fig. 6) has been

admired in the Islamic architecture as an icon signifying the

marvel and grandeur of how the Islamic religion was once in

that region. The well‐known feature of this building is by

having the trademark of Ottoman style architecture which was

then inspired similar typology architecture worldwide. The traditional

architectural style of the Ottoman had preceded its glory with the style

being adapted as a prominent Islamic architecture style being used for

centuries since.

The mosque architecture was traditionally designed by master‐ builders

and built by stonemason, craftsmen and carpenters over a lengthy period

of time. The method of construction from the past required a high amount

of labour to construct large structures, where the system of construction

adapted from the Greek and Roman were led by the architect as the master

builder to completion of the building (Cerasi 1988). Even though Ottoman

architecture period have passed many years, the building from the period

Figure 6: The Sultan Ahmed mosque standing proud for centuries



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standing strong today are evident of the construction methods and

techniques that are of quality construction.

The Ottoman style of mosque architecture had generally integrated many

spaces for different functions together with the mosque. This includes

various functions related with the Islamic religion for people of all ages,

gender and background (Kuran, Form and Function in Ottoman Building

Complexes 1987). These were important in the past as mosques are a part

of the society and needs to function as a social gathering place. The Sultan

Ahmed mosque was designed to cater for various purposes, besides

praying, it is a complex with an education centre, elementary school,

mausoleum, royal pavilion, garden and bazaar. With these functions, it

helps to keep the mosque alive throughout the day instead of functioning

solely for religious activity leaving the building empty on most days.

On the other hand, the modern style architecture of the mosque relates

itself with Singapore’s country architecture as the country is thriving

toward a modern society. The As‐Syafaah mosque (Fig. 7) uses mostly

prefabricated construction materials, enabling the mosque to be

completed quickly within two years (Forum Architects 2006). Factory

produced components transported to the site lessens the build period as

compared to the standard construction methods where each and every

component have to be built on site.

The architecture of the As‐Syafaah mosque had followed the modern

architecture principle of “form follows function” as the spaces were laid out

and orientated to serve every the purposes of the building, and the building

appearance to look clean and simple in a modern aesthetics style.

Figure 7: The mosque potraying the new look of Singapore



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However, the appearance of the building which distances itself from Islamic

architecture and more to the modern style, loses the buildings appearance

of the mosque as the building itself does not look like the usual mosques.

However, the building has few indicative elements portraying the building

as a mosque, except the minarets and the arabesque patterns, which one

could signify if having understood the function of those elements.

In regards to both mosques, each was built with concern to Islamic

architecture but according to the styles and methods of different periods.

The Sultan Ahmed mosque was built using the traditional methods where it

took a long period and many labours were used to build the mosque, but

with high skilled artwork and aesthetics applied on the detail of the

building. However, the As‐Syafaah mosque was built with modern

technology with prefabricated components, allowing the building to be

completed in a short period, but the aesthetics are machine produced

which lacks the aesthetics value of hand crafted artwork which are the

features of classic architecture.



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Significance of style and identities through arts and aesthetics in

mosque design

Islamic conquests since the 6th century have influenced the mosque

architectural styles in many countries which can be categorized from its

eras, dynasties and regions. Mostly, the styles are a continuation from pre‐

Islamic architecture of buildings that were built during the Islamic eras. The

Islamic architectural styles that have been fully established were from the

Persian, Moorish, Timurid, Ottoman, Fatimid, Mamluk, Mughal and Sino.

These styles have its own distinction based on many factors such as the

location, culture and technology.

The many styles of Islamic architecture are the rich heritage of the Islamic

world, where it poses as the identity of the religion. Islamic arts and

architecture, even though derives from other influences have always revert

back to the basic principles and guidelines. Islamic architecture has

embraced many vocabularies and forms throughout the centuries which

are disputable in terms of style and approach. With the growing number of

mosques construction, its architecture have mixed and matched various

theories and ideologies deem fit to remark Islamic architecture on its own

tendencies. Due to the surface of various styles, the acceptance of Islamic

architecture becomes tolerant to the establishment of new identities.

The elements in mosque architecture have long been dominated with the

idea of having domes, tall minarets, large entrances, ornaments and

decorations. As images or sculptures of beings as representation are

forbidden is Islam to avoid idolization, Muslims artisan resorts to

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26 | I h s a n R a h i m 3 1 0 3 3 1 8

Islamic arts and architecture pertains not only to the religion, but the

culture as well. The decoration style synonymous with mosques is the

muqarnas, calligraphy, arabesque geometric and ornamental patterns. The

muqarnas in arabic literally means stalactite vault which is arranged in tiers

and composed of niche‐like elements and used as a decorative element

similar to corbels used in classic architecture. Another aesthetic elements

used in mosque architecture are the Arabic calligraphy art with various

style using words from the holy Koran to decorate the external and internal

spaces of the mosque. Intricate arabesque geometrical and ornamental

patterns are also used to fill the mosque with decorations either on the

walls, domes, floors and where possible. The patterns are also used on

windows and openings acting as louvers, as well as for the effect of sunlight

through the pattern and enhancing the interior with the shadow of the

patterns.

The Ottoman style of the Sultan Ahmed mosque is incorporated with the

elements that represent the distinctive identity of the architecture style.

The mosque being the last example of classical Ottoman architecture has

been prominent through the contribution towards later mosques design

imitating or adapting its style. While the sentimental revivals are giving

tribute to this mosque, the authenticity of this style can only revert back to

this mosque in terms of the intricate detailing of the mosque.

The large central pendentive dome and semi vaulted domes of this mosque

is the main feature of this mosque with having blue tiles on the exterior

thus giving the name ‘Blue Mosque’. Floral and geometric patterns

decorate the interior of the domes that has been cured throughout the



27 | I h s a n R a h i m 3 1 0 3 3 1 8

centuries to preserve and maintain its beauty. Moreover, the dome for this

mosque has been the trademark of Ottoman architecture and has been

applied in later mosque design in imitating this mosque style to revive this

architecture style and for the re‐application of the dome technology. The

six slender minarets (Fig. 10) is the identifying feature of this mosque with

four located on the corners of the building with two at the sides of the

entrance. Until recently, the prayer‐caller (muezzin) would climb the

minarets and sing the call, but today the loud speakers have been

introduced as public address system and the call can be heard throughout

the old city.

As for the As‐Syafaah Mosque, the mosque architectural elements are

apparent from only the minarets and the geometrical arabesque patterns.

The domes were excluded from the mosque to show the irrelevance of

domes to the function of the building. Domes may be important to the

mosque as a sign to show the building as a mosque, as the building

resemble similarities to contemporary church design as mentioned by a

resident in the area (Forum Architects 2006). Even so, other features of this

mosque reflect Islamic architecture and symbolism to maintain its typology

and identity.

The single free standing minaret for this mosque was built of steel panels

with the crescent moon and star symbol on top and in a period of time

would develop a coat of rust, thus alluding to the natural colour (Forum

Architects 2006). The minaret (Fig. 11) was designed as so to minimize the

maintenance whilst having a simple mark to the entrance. Moreover, it is

merely an aesthetic feature of the mosque that is used as a visual cue to

Figure 10: The Sultan Ahmed mosque with 6 slender minarets

Figure 11: The steel minaret of As‐Syafaah mosque



28 | I h s a n R a h i m 3 1 0 3 3 1 8

the Muslim community in recognizing the mosque from the minaret.

However, it is not fitted with any loudspeakers or stairs to be climbed onto

as how a minaret is supposed to function in calling to prayer 5 times a day.

The fact reveals that the minaret as a mosque element is only retained as a

feature, but not as a main function to the mosque.

For the facade treatment of this mosque, the architect has invented an

arabesque pattern (Fig. 12) consisting of a positive, negative and double

arabesque pattern which makes the overlapping geometries more explicit

(Forum Architects 2006). The decoration has been used for this mosque in

an innovative way to replicate traditional mosque decorations in using the

geometrical patterns to embody Islamic stylization without decorations

representing living beings as it is forbidden in Islam.

The main difference of the Sultan Ahmed mosque and the As‐Syafaah

mosque are the shape of the building itself, with one having the traditional

mosque shape while the other having a contemporary building look that is

dissimilar to mosque typologies. The created style and identity are vital to

mosque designs to have a sense of recognition towards the user. Though

the form truly marks the identification of the building, what matters are

how the building would treat the users to experience the spaces and create

the relationship within the users and the building. Even so, elements of

symbolism should be implemented to maintain the perception of the

mosque as not to confuse people regarding its typology.

Figure 12: The arabesque pattern



29 | I h s a n R a h i m 3 1 0 3 3 1 8

Spatial function and characteristics

The functions of the mosque should be unified in terms of its uses for the

community where mosques used to include residential, law court,

education centre, hospital, military base, market place and others as the

Islamic religion is a way of life which encompasses everything from social,

political, economical, cultural and ritual (Dings 2009). Hence, the mosque

cannot be restricted to liturgical function only but to include other function

in keeping the mosque alive.

The mosque has always been a community hub and as a gathering place for

the Muslim community. From the time of the prophet, the mosque was

used as the centre for religion, administration, politics, economics and

social. This was done by the prophet in advising the Muslims to include the

religion in every single thing in daily life. The first mosque by

the Prophet Muhammad PBUH at Medina built in 632 were

originally planned as a simple square building, with walls on 4

sides built with mud and a covered area built with palm tree

and trunks at the front and back of the building (Fig. 13). Attached on the

side is the house of the prophet himself and to provide shelter for the poor

people and travellers. The large courtyard at the centre of the Prophet

Mosque is where all activities take place. The mosque is a simple building

but its functions are endless as how a mosque should perform at that time,

which is to cater for a Muslim daily life.

Moreover, the concept of mosque should focus and provide for the users

themselves by considering people of all types, ages and gender for easy

access and orientating their way to the spaces. It is essential for mosques to

Figure 13: The first mosque built by the prophet Muhammad



30 | I h s a n R a h i m 3 1 0 3 3 1 8

have an easy way‐finding planning for users to familiarize themselves with

the building and to find their direction. The segregation of spaces for the

male and female are also important as Islam have set certain rules between

the intermingling of the sexes. Therefore, mosque designs should have

careful considerations for the access of females, the circulation, the

ablution area and the prayer hall. However, females should be treated

equally and not to burden them. There are some issues where the female

prayer spaces are segregated totally in a different room where the mosque

is a men‐only club, yet this is not the practice of the Prophet during his time

(Aksamija 2009).

As Islamic countries develop, the mosque are no longer integrated with

other functions and only restricted to religious activities. In the past,

mosques as the centre for community would serve functions such as a

hospital or law court. This is no longer practiced as buildings were erected

to serve its own purpose rather than to be integrated with the mosque.

However, Islamic building complexes and campuses have included the

mosque in its vicinity to cater for the Muslims. The mosque is often the

centre of the complex to signify the devotion and faith for the religion.

Mosque structure requires a large prayer hall to capacitate the large

numbers of congregation at a single time. The prayer hall is a basically an

empty space, but with rows of lines usually indicated by patterns or

decorations on the carpet, tiles or floor covering and orientated facing

Mecca, with a place for the imam (prayer leader) at the front of the hall. As

the spaces are empty without seating furniture, the prayer halls could be

designed in any shapes, as long as it can accommodate the number of



31 | I h s a n R a h i m 3 1 0 3 3 1 8

people of the community attending the mosque. The best shape for the

floor plan of the prayer hall has always been square or rectangle to achieve

the maximum number of people for each prayer rows.

The planning of the Sultan Ahmed Mosque (Fig. 14) was in

accordance to the traditional mosque layout with large courtyards

and square shape planning of the main building. The spatial

planning of the mosque follows the Ottoman identities which are

significant in two interrelated interventions, the external skyline

image of the minarets and the spatial relationships along the

streets and over areas that forms the skeleton of the structure

(Komarianou 1999). Ottoman mosque was generally designed to

be great in height, but the building was only a single storey which is on the

ground floor. However, the single storey floor planning of the mosque

allows easy access for the users including the disabled and elderly.

The large columns and high dome construction were built to give the

interior a grand and majestic feeling inside. With its large size, the capacity

of the mosque could hold up to 10,000 worshippers in a single

congregation. The mosque also provides proper consideration for the

female, where they share the same access and prayer hall, although the

female prayer spaces are covered by a curtain to provide privacy for the

female (Archnet 2007). The mosque basically adheres to the basic mosque

layout in ensuring proper usage of optimal spaces to be used throughout

the building.

In referring to the As‐Syafaah Mosque, it was built as a 4 storey building

with a basement to optimize the spaces within. The prayer hall has a large

Figure 14: The floor layout of Sultan Ahmed mosque



32 | I h s a n R a h i m 3 1 0 3 3 1 8

atrium at the front part for that grand gesture while sharing the atrium

with the other two floors above the ground floor. At the basement, the car

park and toilet are situated here to separate the sacred and secular

function of the building. The female praying area is located on the first floor

above the main prayer hall and has direct views towards the main prayer

hall through the see through geometrical patterns covering for the privacy

of the female area. While the female area are located on a different level,

the area are still easily accessible through the stairs and elevators and

shares the view as it overlooks the front part of the mosque.

To orientate the prayer halls facing Mecca, the main part of the building

had to be built not according to the site orientation (Fig. 15), but where the

spaces are needed to face Mecca, as it is built according to the site to

optimize the land usage. This is an issue pertaining to mosque architecture

where the building has to orientate itself to face the right direction, or else

the users will have difficulty when praying facing towards Mecca.

Both the Sultan Ahmed and As‐Syafaah mosque were built tall, but the

differentiation of the two mosques are that the traditional mosque designs

used to be great in height but offers limited spaces, whereas contemporary

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



33 | I h s a n R a h i m 3 1 0 3 3 1 8

mosque designs have incorporated more floor levels to maximise the

spatial functions vertically that could be used for the building. This is often

done where site constraint is limited and the volumes of usage are high.

The vertical movement by stairs and elevators are used in the As‐Syafaah

mosque, but this would reduce the time for when people in large numbers

would enter and exit the mosque at a single time. The Sultan Ahmed

mosque, was built only a single storey on a ground floor, much eases the

flow of ingress and egress of the congregation of the mosque.

Impact and influence of the mosque towards its surrounding

The Islamic religion is largest growing religion in the world and with around

1.2 billion followers; it is currently the world’s second largest religion (after

Christianity), which includes roughly 20 per cent of the world’s population

(Aksamija 2009). From the words of the Prophet Muhammad PBUH, “The

earth is a place of purity and has been created for me as a mosque, and

whenever man finds himself in need of prayer, let him pray (anywhere)”

(Imamuddin, Hassan and Sarkar 1985) . This shows that a mosque is not

necessarily a structure as mentioned b the prophet, but the whole earth is

his prayer house. Mosques are not necessarily a congregational prayer

space, but a centre for socio‐political aspects, a symbol of identity, peace,

strength and justice.

Imamuddin et al. (1985) stresses that a mosque acts as a symbol for the

community by the collection of signs, beliefs, superstition, ritual and

religion thus expressing cultural and socio‐religious institutions at individual

and collective level. The symbol also derived from the response in the

coordination of behaviour through the development of conventional art.



34 | I h s a n R a h i m 3 1 0 3 3 1 8

The mosque itself acts as symbol for the Muslim community in uniting a

common belief and a place of interaction where people congregate.

Therefore, mosques play an important role as an Islamic Socio‐Cultural

Centre for the community it serves and any mosque could be termed as the

‘Community Mosque’ (Imamuddin, Hassan and Sarkar 1985).

As Muslim societies usually revolve around a mosque determined by the

religious and daily activities that would function there, any event held at

the mosque would involve groups consisting from people from every age

and gender and the rest of the public either Muslim or non‐Muslim,

including people from different race, background and culture. The mosque

as a gathering place would then be a place of unity without boundaries

where people would meet and interact to develop stronger bonding in the

community itself. The mosque in each community often corresponds to the

architectural identity of its context depending on the regional architecture.

In a smaller context, mosques often happen to be either converted

buildings from houses, shops or abandoned buildings where the

community could find benefit from adaptive reuse. Whereas, in a larger

context, mosques are constructed for the benefit of the community and

with the considerations of additional functions and aspects depending on

the needs of religious community rituals such as for weddings, funerals and

feasts.

Mosques are regarded as holy places and it has been a Muslim

understanding to respect the structure that where a mosque is built, it

cannot be destroyed (Imamuddin, Hassan and Sarkar 1985). So the land

selected for mosque development is crucial to give it prominence and



35 | I h s a n R a h i m 3 1 0 3 3 1 8

everlasting location. In rural and suburb areas, lands are usually cheap and

any mosque could receive large plot areas for any grand mosques. As for

the urban areas, the land for the mosque is sometimes scarce whilst the

community are in need of the building. For that reason, collective efforts

would be done in obtaining funds to buy lands, request the land from the

authorities or the land to be donated from individuals or organizations.

Then the mosque are taken care by the community through the forming of

organisation comprising from the community members. As a religious

place, the mosque would gather people through mutual religious beliefs

and form a bonding spirit within the community and strengthen the

relationship with each other.

The designs style of mosques has always had an impact to Islamic

architecture where according to the culture and architecture of its place.

Mosques that marvelled through its originality of the interpretation of

Islamic architecture would sometimes be used as a model mosque to be

imitated either regionally or internationally. Both the Sultan Ahmed

mosque and As‐Syafaah mosque have been a success in function towards

its community and taken as ideal mosques carrying the Islamic image and

used for model of later mosque designs.

The Ottoman government in Constantinople (former name of Turkey)

which was from the remaining Islamic Caliph system emphasizes on Islamic

way in every aspect of life and as a result putting importance on Islamic

religious buildings (Cerasi 1988). With the majestic construction of the

Sultan Ahmed Mosque, it depicts the pride and triumph of the economic

and social well being of the nation during its time in the 16th century. The



36 | I h s a n R a h i m 3 1 0 3 3 1 8

people were then would be attached to the mosque and find its

importance in their daily lives.

The Sultan Ahmed mosque is located at a high density area in the middle of

the city for easy access to the people to attend the mosque (Fig. 16). Its

location on top of a hill and near the river also gives the mosque a

prominent landmark location. With its surroundings to be filled with

buildings, the mosque was necessarily provided open public spaces with

parks and gardens near the building for the people to gather around the

mosque and for other public activities. Moreover, the open spaces make

the building to stand out from the dense rows of buildings in the area. The

provision of public spaces are also to balance the ratio of buildings with

open spaces as people are always in need of green spaces for recreational

or relaxing activities.

The Ottoman mosque design have been a great influence to Islamic

architecture worldwide with the replication of style in newer mosque

models, although there seems to be no relation of the Ottoman or

Turkish culture or community where the mosque are imitated. Such

Figure 16: The location of Sultan Ahmed mosque in Istanbul

Figure 17: Wilayah Mosque, Kuala Lumpur



37 | I h s a n R a h i m 3 1 0 3 3 1 8

example is the Wilayah Mosque in Kuala Lumpur, Malaysia (Fig. 17), where

the mosque copied the Ottoman style of semi‐vaulted domes through its

architecture. Nevertheless, it has followed an Islamic architecture style,

which shows its connection and identity with the Islamic religion rather

than to suit its regional location.

Modern day Singapore are

currently being run by a

democratic government

allowing all religious and

human rights to be

practiced. There are

apparently a large number

of Muslims living in

Singapore that are allowed to practice their religion in full manner. The As‐

Syafaah mosque provides these Muslim communities an avenue for their

religious activities to be held. The mosque is situated near a residential area

with high‐rise apartments and located at a junction of two major roads in

Sembawang district, Singapore (Fig. 18). The surrounding are mostly

upcoming development land, with the mosque situated at an important

location for its space.

The unique architectural approach of the As‐Syafaah mosque has

influenced other mosque designs in Singapore with the contemporary style

which strayed away from traditional design. An example is the An‐Nahdhah

(Fig. 19) mosque completed in 2006 and located in the Bishan district

where the building’s only identification to its typology is the unique tall

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

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



38 | I h s a n R a h i m 3 1 0 3 3 1 8

minaret having the Islamic symbol of crescent and star. As for the design,

the mosque resembles a contemporary building with its curtain wall facing

the street. Nevertheless, the mosque reflects the Singaporean culture of

modernity whilst, functioning efficiently to serve the Islamic community.

This shows that the Muslims in Singapore are better suited to the

contemporary architecture rather than to revert to old traditional style

which have few reference to the people here.

Environmental consideration and sustainability

The environment has been defined as “The sum of social resources and

material available to satisfy the aspirations and needs of Man”, by the

environmentalists when they conferred at Stockholm in 1972 under the

United Nations (Nasir 1995). The environment consists of natural resources

such as air, water, soil, plants, animals, minerals and energy resources. As

human creates structures to live in, the built environment is a part and

parcel of the environment and should be look upon in every design and

construction projects.

The Islamic religion has always emphasise on the needs for humans to

always protect the earth, as the Prophet Muhammad once said that man

are created as vicegerent on earth, therefore man should take care of the

environment . Islamic architecture must abide by this guideline, where a

building should not waste, protect its environment and natural

surroundings, as well as being sustainable for the future.

The origins of the mosque from the arid desert lands of the Middle East had

synthesized the bio‐climatic traditions of the lands in response of an



39 | I h s a n R a h i m 3 1 0 3 3 1 8

architectural system suitable for the climate, resources and culture. The

continuation of these traditions is apparent in later mosque design as an

ideal model of synergy and respect for the environment. Early mosques

architecture was designed to allow natural air ventilation and sunlight

penetration with the design of large open courtyards and openings on walls

and roof structures. Then, as advancement in construction and technology

growth, mosque structures get larger in size to with more considerations

towards the form and planning. With high dependence on cars, the mosque

had shrunk from filling the perimeter and removing the courtyards.

Therefore, the mosque became an enclosed building and would heavily rely

on modern services such as artificial lighting and cooling, which has been a

trend in wealthier Muslim countries where cost factors and energy

consumption are not a major consideration (Fethi 1985).

Contemporary mosque designs have implemented architectural

sustainability through strategies from its construction,

materials, orientation, ventilation, and landscape. The

Tuanku Mizan Zainal Abidin mosque (Fig. 20), a recently

completed mosque in 2009 located Putrajaya, Malaysia

has environmental consideration qualities that are exemplary in the

modern Islamic world. Based on the concept of wind, mediocre and

transparent, this mosque unique feature is the absence of fans or air‐

conditioners and replaced with a Gas District Cooling system (Deuntzer

2009). The advantages of this system are the reduction of operational cost

and waste electricity through the burning of natural gas (mainly methane)

Figure 20: The Tuanku Mizan Zainal Abidin mosque in Putrajaya uses efficient energy system



40 | I h s a n R a h i m 3 1 0 3 3 1 8

to run the chilling system. Moreover, the building allows natural ventilation

to permeate through its wire mesh skin facade to cool the interior.

The moderate climate in Istanbul, Turkey would require its building to be

fitted with proper thermal consideration for the building to function in both

cold and hot weather. The Sultan Ahmed mosque is designed to function

with minimal active lighting and ventilation with the selection of materials

that suits its context and climate. The interior of the building is lighted with

additional lanterns to bring more ambiences inside although the building

roof and walls has many windows in allowing daylighting and ventilation

(Fig. 21). The prayer hall also has passive thermal properties with its tall

height where human use in large number would add to metabolic heat.

Therefore, the high roof would allow hot air to rise and exit through the

openings. By following traditional mosque designs, the design Sultan

Ahmed mosque also included with courtyards that contributes to

environmental considerations within its design. The large courtyard and

portico at the entrance of the building functions to cool the temperature as

the shaded porticos surrounding the courtyards will contain the cold air

and cool the courtyard as well as the aspect ratio of the high walls exposure

to the sun and sky of the courtyard (Cook 1999). The parameters of the

mosque are also filled with plants and trees within its compound to

beautify the landscape, besides cooling the environment with lush

greeneries.

Figure 21: The interior of Sultan Ahmed mosque with many windows and hanging lanterns



41 | I h s a n R a h i m 3 1 0 3 3 1 8

Modern mosque architecture needs to emphasize on the importance of

environmental consideration and sustainability as more buildings tend to

rely on electrical lighting and cooling system and ignore the daylight and

wind ventilation. The As‐Syafaah mosque design was in accordance to this

conduct where the building was carefully designed to optimize the building

maintenance and harnessing passive energy. The ground floor of the

mosque was raised above the ground level to facilitate the wind flow to

the prayer hall which has three open sides to provide natural ventilation to

the spaces. Moreover, the basement of the mosque was designed with

25% natural ventilation which eliminates the need of mechanical

ventilation and a sprinkler system. This consideration allows the building to

save in capital and energy usage for the long run (Forum Architects 2006).

The natural daylighting of the mosque also contributes to the

environmental strategy for the building in minimising the use of electrical

lighting. The use of sky‐lighting on the front part of the prayer hall, which is

4 storeys high (Fig. 22), is exquisite as the calligraphy decorations are

reflects the light on the surface. With the transparency of the facade, the

light permeates through the arabesque patterns on the skin and shines into

the interior.

Many mosque designs requires high volumes of space in the prayer halls for

whenever a large number of people gather in an area, the metabolic heat

cumulated from the bodies could disperse to the spaces above thus

lowering the temperature of the space. The Sultan Ahmed and As‐Syafaah

mosques adapted this method although at a slightly different approach, yet

harbours the same result of allowing hot air to rise in the mosque.

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



42 | I h s a n R a h i m 3 1 0 3 3 1 8

However, other typical environmental consideration for standard mosque

design such as courtyards and porticos are less used as new technology of

construction could allow for mosques to have large structural openings,

orientated to harness optimum lighting and ventilation, and maintain its

harmony with the environment.

Conclusion

Every mosque is built on a single purpose as a house of worship for the

Islamic religion according to various different styles from different periods

of times. The single objective that should stand from each of these

mosques is to conform to the Prophet Muhammad PBUH teachings as well

as Islamic principles and guidelines of mosque designs. By fulfilling this

terms, the mosque can be erected anywhere with any means, provided it

would serve religious purposes as well as for the community.

The traditional trends have been less pursued with architects applying new

designs and theories to relate to present situations and also to cater for

generations to come. Nevertheless, historical Islamic architecture is being

met with contemporary approach to revive the glory of previous

architecture and give homage to the past. The preservation and

conservation of the past are also vital to carry remnants of the past for the

future. Mosques today have been a result of various styles that also

maintains to preserve the Islamic architecture in unique ways. Conceptual

ideas has brought new architectural styles for mosque architecture,

whether it relates to Islamic architecture or otherwise. More important is

that mosques have become more daring in design to challenge the usual



43 | I h s a n R a h i m 3 1 0 3 3 1 8

perceptions towards its architecture with the buildings of new style and

concepts.

The differences and similarities of the Sultan Ahmed mosque and the As‐

Syafaah mosque are apparent in many ways, whilst there have been its

advantages and disadvantages in comparing these mosques. The approach

to these mosques differs on the terms of the use of important traditional

elements that signifies a mosque, where the Sultan Ahmed fully

incorporated these elements, whereas the As‐Syafaah mosque applied the

contemporary look and strayed from the typical mosque design. This

reflects the present day acceptance of Muslims to the adaptation of design

and architecture towards holy places where people would acknowledge the

adaptation of Islamic religion that has been brought from the past to be

carried into the present and future. For a very aged mosque, the Sultan

Ahmed mosque was built at the height of the Islamic era had pioneered

Islamic mosque architecture in full accordance with principles and

guidelines. Whereas, the As‐Syafaah mosque is a much recent mosque that

focuses on the functions rather than form, although it had innovated the

mosque form to suit contemporary context. Mosque architecture needs the

image of style and identity, but the architecture has always been subjected

to the context and culture of its location, which would differ on different

time and places. Nonetheless, the originality of style and identity are also

important where the elements and features which symbolize the mosque

could be developed and accepted according to the culture and architecture

of its place, rather than the practice of borrowed architecture style.

Moreover, the mosque itself should offer beauty internally and externally



44 | I h s a n R a h i m 3 1 0 3 3 1 8

as an important quality for the users to experience a mosque that should

be open to Muslim and non‐Muslims alike and functions as an interaction

place for a multicultural society through its architecture.

Mosques are a symbol for the community which needs to be reflected from

the community itself. Both the Sultan Ahmed mosque and As‐Syafaah

mosque are fully functioning for their community, yet there have been

issues today in most western societies that see the building as being

associated with radicalization and conspiracies. Mosques have looked

towards designs that could be accepted by the wider and general public,

where the building could suit with its surroundings. With a contemporary

look, the As‐Syafaah mosques in Singapore are more appealing to the

general public without stereotyping the mosque with typical mosque

design. Hence, though the traditional mosque design are more suited to

project Islamic architecture in its original form, the mosque itself could be

designed to better suit its surrounding in its true form. Though many

mosques tends to rely on electrical cooling, heating and lighting, it is best

for mosque to minimize active system and use the passive system instead.

It is also an Islamic virtue to respect the environment by treating it properly

in every way possible. The environmental considerations for the mosque

are important aspects where it would also relate to the large number of

building users. Both of these mosques had carefully devised the building for

optimum lighting and temperature for the comfort of users and the

building maintenance. Furthermore, mosques need to include greeneries

not only to beautify its landscape but to provide a relaxation area with the

nature.



45 | I h s a n R a h i m 3 1 0 3 3 1 8

The Sultan Ahmed mosque and As‐Syafaah mosque which have been

thoroughly discussed in this paper bears distinctive mosque architectural

traits, yet shares many similar qualities. Although mosque architecture has

undergone the process of evolution for hundreds of years, it will always be

constructed with newer inspirations while carrying its responsibilities and

principles. Technology will always bring forth innovation from traditions but

mosques should portray a progressive identity to present Islam in the right

direction.



46 | I h s a n R a h i m 3 1 0 3 3 1 8

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List of Figure References from internet

Figure 1 : http://www.ancienthouse.net/

Figure 2 : http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore

Figure 3 : http://www.eso‐garden.com/index.php?/weblog/comments/mud_mosques_of_mali/

Figure 4: http://en.wikipedia.org/wiki/Hagia_Sophia

Figure 5: http://www.nikiomahe.com/search/architect+of+syafaah+mosque

Figure 6: http://en.wikipedia.org/wiki/Sultan_Ahmed_Mosque

Figure 7: http://www.architecture‐page.com/go/projects/assyafaah‐mosque‐singapore

Figure 8: http://archnet.org

Figure 9: http://en.wikipedia.org/wiki/Pendentive







Figure 16: Google Earth

Figure 17: http://www.arrakeen.ch/malaysiafeb02/malaysiafeb02.html

Figure 18: Google Earth

Figure 19: http://commons.wikimedia.org/wiki/File:Masjid_An‐Nahdhah.JPG

Figure 20: http://ms.wikipedia.org/wiki/Masjid_Tuanku_Mizan_Zainal_Abidin



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

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