DEFINING THE TIPOLOGY OF ISLAMIC ARCHITECTURE BASE ON AL QUR AN AND AL-HADITHS (CASE STUDY: SALMAN ITB MOSQUE) Oleh: Bhakti Alamsyah Staf Pengajar Teknik Arsitektur Lansekap Fakultas Teknik UNPAB ABSTRACT The progress of industrial technology allows man to make several changes and new inventions, including the creation of architectural feats. From the dawn of the civilization, the homo-sapiens led a nomadic life and took shelter from the caves or the top of the trees until they settle down and make hut in special places on the surface of the earth, along the river banks, the lowlands and the hill tops. The need to be sheltered from the elements of nature is intensively developed and from here architecture started to advance in enhancing the complexity of building design. The appearance of the new form in the building design sometimes triggers the debate especially the idea of concept, technique, function as well as the environmental considerations. Actually, the new form in building design originated from various basic design principles which emerge from the concepts propagated by the architect. For example in the mosque s design, the approach consists of compulsory elements, such as dome, minaret and mihrab. Likewise, Achmad Noe man one of the famous architects in Indonesia, attempts a new approach in the building design through conceptualizing the true faith of Islam and the motives of Islamic elements in the building designs. Salman Mosque at Institue of Technology Bandung is a good example where the architect portrays the significant of Islamic elements and concepts in the buildings. In this paper the authors attempt to examine and discuss the buildings that has been designed by the architect and analyze the cases in order to find out how the new typology emerged with his conceptualizing of the Islamic faith from Al-Qur an and Sunnah. Here the understanding of the Islamic tenets were expressed in the building where as the prevalent architects develop conventional architecture to match the rapid development which favored the modernist approach. Keyword: Islamic architecture, building type and typology THE DEFINITION OF TYPOLOGY The definition of typology emerged from the Greek word typos, broadly encompassed the meaning and implications to the many nuances such as model, impressions, printed materials and relief. The discourse on typology varies
according to the perspectives of discussions. However, a few schools of thoughts focus on the visual images with their view as follows: a. Guido Francescato According to Guido Francescato, typology can be interpreted in several meanings. Firstly, typology with its root word type is synonym to category while in architecture and design; type is associated with classification. Type also carries several meanings, sometimes clear while all the time it is rather abstract and ambiguous. The concept of typology also associates with the architectural concept and correlates with the process of making architectural form (praxis), subsequently, the thought leading to an architectural design (theory) and the discourse in architecture (research) continuous. Typology is a study about type ; however category correlates with the expression of the building types such as: hospital, library and shopping centre, to name a few. While the technology aspect stressed on the classification of systems to be used in implementing the building, such as: pre-cast concrete, cast in situ, steel or the application of the passive solar. Typology is classified into 2 (two) main concepts: Typology is a form of geometry from which the shape of the object is determined, in other word typology is a useful tool for showing the geometry of the building type and this classification is based on the configuration and characteristic of Ecludean form (Passanti 1963; Zevi 1948). Likewise, geometrical typology is not unique in architecture because it does not reflect its true nature, however, it is better applied in another art form such as painting and sculpture. Relational typology is a vague typology but it symbolizes an architectural form. To propose a new typology, an architect should make a sign or character so that it can contribute to the continuation of history. In the process of establishing a new typology it has to refer to the past typology, so that the deviation in the process can be analysed. As a result a new typology emerged. We can use the basic type of the past experiences as a tool so that the typology can help to differentiate and define the origin or the nature of an object. b. Quatremere de quincy On the other hand, De Quincy comprehended the typology based on the following definitions: Distinguish the differences between a typology and model. The recognition of the relationship between object with the historical precedent. An emphasis between form and function. A typology is also equated with model although they have two clear differences. Firstly a typology presented a fewer images that imitating the idea 691 Jurnal Ilmiah Abdi Ilmu
or element that should be established as a model. Later, the model is understood pragmatically as art; where an object should be imitated as it is. However typology is different, such as an object which is produced by an artist will be different from each other. As a result, Quincy propounded that: A typology is not the same as a model Typology empathetically is a product of long traditional process (everything must have antecedent). A typology can be changed from its origin. In this process, the additional variation can take place in a formal way so that the typology can be modified and developed, especially in the building form or other products. THE FUNCTION OF TYPOLOGY 1. The objectives of understanding the typology are as follows: The desire to analyze and discuss the existing of a product. The interest in the design process. 2. The correlation between the idea of concept, typology and design. A concept is an abstract understanding of an initial ideas, it develops into a process then into the schematic design and later it became a typology. At this stage if it continues it became a design. However, it has the possibility for change which is different from a mediocre typology according to the choice of form, limitation, and characteristic. 3. The diffence type of typology As a configuration of urban space and urban complex. Apartment building, include the road system and the relationship with other building unit on site. A level of a housing itself. As a main construction elements. As a decoration element, such as cladding panel. 4. Typology in a process design according to the interpretation of a scientist: Francescato: The application of typology in design encourages an architect to use his ideology, sense, memory, personality and creativity. The creative process in architecture does not show any difference from other aesthetic term in other visual products. The uniqueness takes place in the originality of its architectural work and aesthetic impressions. Architect has a freedom to make a deviation from the various typology which has been established before. An architecture masterpiece is usually trying to fulfill the client s desire and wishes so that the new creation emerge with the intention to be different form the one that has been established before. Quatremere de Quincy: In the design process, he described the typology as a process of design i.e a shift of creativity which was supported by intuition or as a transformation s Jurnal Ilmiah Abdi Ilmu 692
sequence and a reduction of function. In other words it is interplay between the establishment of image process and problem solving in a practical way. Typology also establishes the unity of form, function, and meaning which are transmitted by history and transformed through history by dialectical filter between architecture and humankind. THE ROLE OF TYPOLOGY IN DESIGN CONCEPT The concept is developed through a reduction of complex experiences process to a logical form of abstraction process. A concept can be a framework for the design. The mental image enriched the architect to make a subsequent involvement subjectively. The arrangement of the logical form to the actual experiences is an interpretation process, which sought the compatible form for the certain concept. Typology is useful for the arrangement of the complexity of memory so that it can function as a basis for the next possibilities of design. Typology also prepares a framework for identification of several places and different event in the cognitive experiences. The existence of innovation came from the analogical thought and metaphoric design process. Imagination in our mind is determined by the experiences of our five senses. The experiences also influenced the interest and emotion of the designer. However, the ability to choose the experience through the mental imagination is needed by architects. Aldo Rossi described that the past experiences has taken place in a memory and is waiting to be used as framework for the design in any moments. Thus, memory is saved in the typology which is compiled in the mind s catalogue. THE CONCEPT OF ISLAMIC ARCHITECTURE Islam is the religion of rahmatan lil alamin, (literally translated as Allah s mercy for the entire universe ). The main source of Islam is Al-Quran and Alhadist. It states that a Muslim is a lantern which illuminates his environment. The human is responsible for his presence on earth. Although Islam is a way of life, but the moslem are urged to respect other religion. These practices is propogated in all aspects of daily practises. The discipline of ar chitecture is focusing on the visual and functional art. It is the fitrah of an architect to design the building as a compliment to the environment as well as serving the human being. Only through architecture that demonstrates the civilization and the advancement of technology either in the industry or just a residential accommodation. Islamic architecture is an architecture which is based on Islamic thoughts. This is where the source of Islamic architecture derived. In this category, Islamic architecture does not depend on certain era or period or certain development of the community. Islamic architecture is eternal and unlimited even as demanded by the trends of certain region. Islamic architecture has been existed along the Islamic culture which develops according to time and place. In relation to architectural field, the concept of Islamic architecture is not limited only on religious buildings, but also can be applied on other buildings i.e. 693 Jurnal Ilmiah Abdi Ilmu
public or institutional buildings. Islam does not teach the designer to design a building according to the tenets of Islam but an understanding of human behaviour is importantly factor as stressed in the activity. For example the designing of a market place: although the religion do not explicitly explained how the arrangement and space of the market should be built, its facilities and architectural style to be adopted, however, the religion of Islam dictates the rule and etiquette of trade in the market. From this point in time the architectural concept can be applied in lined with the human behavior. Hence the good design, help to guide the people to have good behavior according to Al-Quran and Alhadist. In fact there are so many Islamic literature and theory to be emulated and developed in the design. Although Islam is originated in the Middle East but our impression that every building form and design should resemble that of the Middle East is baseless. However, the syariah and aqidah does not change among the Moslem around the world, regardless of where they come from. For an example, the architecture of the mosque is not necessarilly reflect that of Arabic architecture where as the architecture of the mosque should be universal. All the countries that had been conquered by Islam has established the richness of Islamic architectural form and typology. However, the building technique, architectural style, elements, and details are different among the nation, although they share the same faith. Islam respected the advancement of technology as well as modernism, because Islam teaches the prohibition of taqlid (following the tradition without understanding the knowledge/science). This statement is evidently portrays in architecture where the architect must be ijtihad; the thinking order and form language according to Islamic way. Achmad Noe man (1981) explained this in relation to Surah Al Baqarah :170: Dan apabila dikatakan kepada mereka : Ikutilah apa yang telah diturunkan Allah, mereka menjawab : tidak, tetapi kami hanya mengikuti apa yang telah kami dapati dari nenek moyang kami, apakah mereka akan mengikuti juga, walaupun nenek moyang mereka itu tidak mengetahui suatu apapun, dan tidak mendapat petunjuk. The meaning is roughly translated as follows: people is prohibited to follow the tradition that may be misleading. Generally, an architect may not make any innovation in his design if it appears undistinguished. Whilst Noe man refers to the quotation from Surah Al- Imran: 190-191 which explained the obligation to explore the universe. Adhi Moersid (1992) argues that: Islamic architecture has to be a stimulus for every Moslem so that his relationship with the space he inhibits led him to realize the greatness of the creator (Al-mighty). However Noe man in the same writings argues that it is possible for Islam to develop well in one area but the Islamic architecture did not develop instead Noe man (1981) added that this is due to our reluctant to accept and develop the criteria of Islamic architecture as opposed to what has happen to the Bauhaus despite the Bauhaus design prohibited Jurnal Ilmiah Abdi Ilmu 694
the application of ornament and perhaps anti-eclectics is a real concept of Islam. Bauhaus always make a modest concept in their design and is honest to nature. In Islam the guidance through Sunnah and Ayat are two good examples to dignify the true concept of the religion. Firstly the ayat in Al Quran described the absolute existence and consists of the laws - syariah. Secondly the ayat Kauniyah in Sunnatullah covers the law related to nature. Allah commanding the people to explore and exploit the nature for the benefit of man without damaging it. Noe man (1991) later added that the discussion about mosque cannot be isolated from the main issue of din in Islam, which arranged the way of life and the moral of the Moslem. In designing a mosque, architect must have a good taqwa, and then in the programming process should refer to the Al Quran, Al Hadist and Sunnatullah. On the other hand, Darrundono (1991) points that the architecture of a mosque should not be Arabsentric. The main intention is the guidance that must be appeared from the soul of Islam itself. He did not agree if only the cosmetic is only Islamic especially the physical visualization of the building instead its soul must be Islamic too. The soul of Islam can be interpreted various forms as long as it did not contradictive with the Al Quran and Al Hadist. ISLAMIC ARCHITECTURE BASE ON AL QUR AN AND AL-HADITS Islam is different with other religion, because Islam arranges both the relationship between human to Allah, and the relationship between human themselves. Both theoretically and practically this principle is complex because it arranges the act of devotion, muamalat and the effort of human to survive. This is because the concept of worship in Islam come along with the lifestyle of the Muslim. It had been shown in Al-Quran: Alif, Lam, Mim. This is the Book; in it is guidance sure, without doubt, to those who fear Allah; Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter. They are on (true) guidance, from their Lord, and it is these who will prosper. (QS: Al Baqarah 1-5) The believers must (eventually) win through,- Those who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity; Who abstain from sex, Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess,- for (in their case) they are free from blame, But those whose desires exceed those limits are transgressors;- Those who faithfully observe their trusts and their covenants; And who (strictly) guard their prayers;- These will be the heirs.( QS Al Mu minun 1-10) 695 Jurnal Ilmiah Abdi Ilmu
Rasulullah S.A.W explained in the hadith that a Muslim should not be egoistic, because a Muslim is part of his people and the community: thus he needs to struggle for the prosperity of his people and the community. Abu al-darda reported the Apostle of Allah (may peace be upon him) as saying: Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: it is putting things rights between people, spoiling them is the shaver (destructive).( Sunan Abu Dawud Vol.III, hal 1370) Abu Dhar reported the Apostle of Allah (may peace be upon him) as saying: He who separates the community within a span takes off the noose of Islam from his neck.(sunan Abu Dawud Vol.III, hal 1332) In the architectural world, that hadist is a principle which gives big implication. For example in masjid design, the idea about principle of worship and struggle bring out masjid is not only functioned as a house of worship but also function as a daily life activities and the center of interaction among Muslim community around the masjid. Therefore the design of spaces in the masjid should consider other activities besides accommodating prayers (jumaah). Other activity such as: sport, conference, religious discussion, school and education, market are part of the environment alongside the mosque. All of the activities can strengthen ukhuwah and silaturahim among Muslim themselves. Therefore, masjid should has an identity and open to every Muslim to join the activities inside the masjid. The Masjid is not a monument or holy place which is separated from the community. Masjid should function as a center of activities which can unite the community and become a center of activities of its community. THE MEMORY OF ISLAMIC CONCEPT IN MOSQUE OF SALMAN ITB The development of the mosque in Indonesia s architecture is paralleled with the development of Islamic doctrine which spread throughout the Muslim in Indonesia. The early ethnic traditions was influenced by Hinduism and the monumentality of the early buildings has an implication in the early façade of the mosque design. However, the internal distribution of spaces and other supporting activities of the mosque has a significant influence on residential design. The usage of local materials, traditional roof shaped and the traditional axis of orientation resemble that of the osque. Several mosques in the regions also showed the traditional elements as a main component of the design. Because of the relationship with the cultural tradition is strong, the existence of the mosque can stay for a long time, for example Noble Mosque of Demak where the architectural shape was an extension of the Pendopo shape. In other part of the region is the Mosque of Kudus which takes the shape of acculturation of Islam and Hinduism. Jurnal Ilmiah Abdi Ilmu 696
In the early era of designing freedom in Indonesia, many mosques has been designed and influenced by the effort of local young architects who concentrated in the function of building beyond other things. One of the result is exposed in the Mosque of Salman, it is campus mosque of ITB (Institute Technology of Bandung). The shape of this mosque encourage step forward and release the elements of the mosque at that time, such as dome. The Mosque of Salman at ITB was built in 1960, the early conception was developed by 2 lecturers from ITB, i.e. Professor Sadali and Ir. Achmad Noe man which clearly shown by their abbreviation Sadali and Noe man. The uniqueness of the Mosque is in the roof which resembles the shape of the palm of hands during a prayer to Allah. The minarets juxtaposed to the main hall is simple and monumentally stand as an axis to the main green. The basic concept of this mosque is the application of verticality and horizontality elements concept. Verticality concept is the consequences of relationship between human and God. According to Islam human should be glorify to God. However, horizontality concept is the reality of relationship between human themselves. Mosque of Salman has been designed base on verticality-horizontality concept and emerges with the new shape (without dome) and adopted vertical-horizontal line pattern. The pattern has been applied in the columns which was support the roof and the decorative elements in the wall. The open space was placed in front of the terrace which was connected with a broad stairs. Above the terrace was placed the room special for woman. The mihrab has been designed in the simple manner without ornament. Figure 1 Mosque of Salman Therefore, the simplicity of the Mosque of Salman has a universal meaning which implies the sense of vertical relationship to God and horizontal relationship with men themselves. However the palm shape of the hand the roof of the mosque is originally influenced by modern architecture. Through the 697 Jurnal Ilmiah Abdi Ilmu
simplicity of architectural shape emerge the universal meaning of Islamic house of worship, functional and not aborted the Islamic teaching. The shapes of the architecture of Salman mosque emerged from the intellectual Islamic thought, hence, it shape exist through out time. CONCLUSION Noe man shared his experiences in the designing of the Salman Mosque, ITB where he advised the architect to discuss the needs, and understand the true intention of the client in-depth. He advised that if he/she never involve in any project that really stress on the concepts as a true approach in the designing process, the architect has to understand the true essence of its root either cultural or symbolic elements of the subjects. Although the imagination of an architect can be translated into the physical form through sketches or other means of physical media, creativity is a long process which involved experience and understanding of the true nature of the problems. The imagination is emerged from the memory and experiences and this will appear in the future design. Mental image will enhance the designer ability in the concepts making. According to Noe man, in discussing the Islamic architecture it is better to focus on the direct Islamic concepts that will encompass the understanding of architecture as a holistic venue. This is true that if Islamic architecture were to be achieved by the architect he has to delve into the concepts thoroughly in order to produce good architecture. This process can be an outset and develop at any typology and location regardless of the situation or culture but he or she needs to understand the Islamic faith immensely. From above discussion, concluded that in the effort to understanding and forming the framework of Islamic architecture theory need the understanding of several values, such as: Islamic values, basic theory of architecture, condition of social-politic of people, values of early modern architecture, sustainability of environments, and the contemporary function in the building. The design principles which have been discussed are the remembering principles such as: to God, to worship, the living after death, wakaf and public welfare, cultural tolerance, sustainability. Perhaps those are only a little value inside the wider Islamic moral value which is possible for this discussion to be elaborate more deep and wider in the future. REFERENCES Adhi Moersid (1992) Konstruksi Magazine, April 1992, Mei 1997 Al-Mundziri, Abdul Azhim. 2003. Shahih Muslim. Jakarta: Pustaka Amani. Ali, A.Y. 1983. The Holy Qur an: Translation and Commentar., Maryland : Amana Corporation. Az-Zabidi, Zainudin Ahmad. 2002. Shahih Al Bukhari. Jakarta: Pustaka Amani. Bali Post, 2 Desember 2001 Dahlan H.A.A. 2000. Asbabun Nuzul: Latar Belakang Historis Turunnya Ayat- Ayat Al-Qur an. Bandung: Penerbit Diponegoro. Darrundono (1991) Konstruksi Magazine, Januari 1991 Jurnal Ilmiah Abdi Ilmu 698
Francescatto, Guido ( 1994), Type and the Possibility of an Architectural Scolarship. In book " Ordering Space, Types indium Architecture and Design" editor Karen A Franck and Lynda H Schneekloth, Van Nostrand Reinhold, New York Jenk, Charles and Kropf. Karl (1997) : Theories and Manifestoes, of Contemporary Architecture, Academy Edition, Great Brittain. Johnson, Paul-Alan (1994) : The Theory of Architecture, Van Nostrand Reinhold, New York. Konstruksi Magazine, Januari 1991, April 1992, Mei 1997 Leupen, Bernard dkk (1997) : Design and Analysis, Van Nostrand Reinhold, Rotterdam. Perpektif Magazine. No.02 tahun 1981 Poespoprodjo (1987), Interpretasi, Remaja Karya CV, Bandung 699 Jurnal Ilmiah Abdi Ilmu