The Rich Islamic Architectural Heritage of South-East Asia

By: Siddiqua Shahnawaz
Among the different cultures that give Islamic architecture its brilliance, South-East Asian culture has been one such essential ingredient adding much flavour to the exquisiteness of our heritage. South-East Asian Muslims constitute almost a quarter of the Muslim population worldwide, thereby being one of the strong pillars in the thriving structure of the ummah. The uniqueness of the architecture of this region is because it blends centuries of indigenous elements with the classic style of Middle-eastern designs, along with a strong essence of traditional Indian influence. Aesthetically, this style of architecture is among those of utmost importance in World Islamic heritage.

Origins of South-East Asian Islamic Architecture
Along with the widespread acceptance of Islam in this region, came the need to build houses of worship. Starting from mere humble structures, the masjid grew in size and grandeur as it grew in importance in the daily lives of the people.
More and more Asian architectural features began to appear as Islam gained strength, while there was a steady
increase in trade between China, India, Iran, and other South-East Asian islands.

Traditional Architectural Features
Among its own cultural features, that made this architecture exceptional, is its extensive use of organic materials. One
such example is the use of sturdy timber columns that support most of the structure. This is especially evident in the traditional pre-nineteenth century masjids like Masjid Agung, Kraton Kasepuhan and Cirebon in Java. This masjid was founded in the fifteenth century. One can also see thatched walls, made of locally found organic materials as well as earthen baked tiles used in the roofs. This widespread use of almost all organic materials gives the structure warmth as well as a timeless elegance.
The gracefully tapering roofs also add much grandeur as well as a mystical expression to the masjids. A basic plan of a
traditional masjid is a quadrangular structure with four main wooden columns supporting a tapering roof. The roof tapers in smaller succeeding sections, the gaps of which allow diffused light to enter the interiors. The final section of this
pyramidal roof tapers off with a cupola at its peak. A good example of a traditional Indonesian masjid using this feature is the Friday Masjid in Singkarak, Sumatra, which has a five-tiered roof. This roof has the largest number of tiers present in South-East Asian masjids.
The masjid at Lubuk Bauk in West Sumatra is especially noteworthy for the exquisite design of its roof structure. The gracefully sweeping tiers show a strong Chinese influence. The tiers were originally thatched, but are now covered with corrugated metal.

The Deli Sultans
Muhammad Dalik, an Acehnese nobleman, founded the Royal House of Deli in 1630. He was descended from Amir Muhammad Badar ud-din Khan, a nobleman from Delhi in India, who had married Princess Chandra Dewi, daughter of Sultan Muhammad Said Malik uz-Zahir, Sultan of Samudra Pasai. Muhammad Dalik became the wakil (representative) of the Sultan of Aceh in the state of Aru. His son established his independence and ruled independently of Aceh after 1669. A succession dispute in 1720 resulted in a division of the state, Serdang breaking off as a separate principality. Along with several other eastern coastal domains of the Acehnese empire, Deli fell under the control of Siak in 1770. In an effort to forestall Acehnese influence and to maintain his allegiance, the Sultan of Siak raised the title of the ruler from Raja to Sultan in 1814. However, a strong Acehnese military and naval expedition to the northeast coast re-imposed Acehnese sovereignty in 1854. The Sultan being recognised as Wakil Sultan Aceh (representative of the Aceh Sultan).
Dutch intervention in 1861 resulted in a contract with the government of the NEI the following year. This recognised Deli as independent of both Aceh and Siak. Thereafter, the Sultan was left free to grant land rights and concessions to a variety of Dutch, British and American planting companies. As the rubber, tobacco, palm oil and coconut plantations expanded, so did the revenues of the Sultan. Rapid growth and development followed. The capital at Medan became the leading city of Sumatra, with modern hospitals, schools, commercial enterprises, a magnificent mosque and palace. Despite Dutch opposition, the Sultan, sent his sons to be educated at British schools in Singapore and Malaysia, and made marriage alliances across the Malay world.
However, prosperity came with a cost. Large numbers of immigrants were brought to work on the plantations from India, China, other parts of the Indies and elsewhere in Asia. The traditional ethnic and economic balance of power were upset. These ethnic, economic, religious and cultural tensions were increased with the arrival of the Japanese in 1941. The confusion that followed the Japanese surrender in 1945 enabled a number of revolutionary groups to attempt a seizure of power before the allied forces arrived. The Japanese gave over much of their weaponry to their favourites and former allies, rather than, surrendering them to the returning allies. People who had collaborated with the Japanese usually headed these organisations. Some of them banded together and unleashed a brutal putsch, euphemistically labelled by them as the "social revolution". In effect nothing more than a bloody assassination campaign directed against foreigners, anyone linked to the administration or military, the Malay aristocracy and royalty. They invaded the palace at Medan (pictured above) and attacked or killed several members of the Sultan's family. A degree of peace was eventually restored by Indian Army troops, and the civil administration was turned over to the Dutch. However, no single authority ever exercised complete control. At one stage there were as many as five groups attempting to assert their authority : the British military, the Dutch civil administration, the Sultan's local government, the Javanese republican regime and the permuda revolutionaries. After Dutch attempts to establish military supremacy ended in stalemate, negotiations with the republican regime in Java eventually led to a transfer of power in 1949. The Sultan and his family, although no longer enjoying a political role, remained independently wealthy. They have retained considerable influence throughout the republican period.

Styles and Royal Titles
The ruling prince: Sri Paduka Tuanku Sultan (personal name) (reign title) ibni al-Marhum (father's title and name), Sultan of Deli, with the style of His Highness.
The principal consort of the ruling prince: Tengku Maha Suri Raja or Tengku Permaisuri.
The Heir Apparent: Tengku Mahkota.
The other sons of the ruling prince: Tengku (personal name) ibni al-Marhum (father's title and name).
The daughters of the ruling prince: Tengku (personal name) binti al-Marhum (father's title and name).
The other male descendants of the ruling prince, in the male line and down to the fifth generation: Tengku (personal name).
The other female descendants of the ruling prince, in the male line and down to the fifth generation: Tengku (personal name).
Both the palace and Masjid Raya remain today as the centre of the Muslim community in that region. Masjid Raya is built with beautiful imported Italian marble pillars.

Malaysia
Many of the traditional masjids also have almost completely wooden floors. They stand on raised platforms with wooden steps leading up to the main hall of prayer. The masjid at Kampung Laut, built in the seventeenth century is the oldest surviving masjid in Malaysia and stands out as a typical example of this type of masjid architecture. It is situated in a small town called Nilam Puri, 10 kms south of Kota Bharu, the state capital.
This unique and historic mosque was originally located at Kampung Laut on the banks of the Kelantan river opposite Kota Bharu, however, because of the danger of floods, the mosque was dismantled and re-built on its present location. The mosque was made entirely of Cengal wood without the use of nails.
Traditional drums or 'bedug', which were formerly used to summon people to prayer, exist in some masjids and are still used these days on special occasions. A bedug stands on the veranda of the Masjid Agung in Demak, Central Java, Indonesia.
The Masjid Menara in Kudus, a sixteenth century masjid, has a square based tower which is the oldest existing minaret in Java. This structure too originally housed the bedug and has served as a landmark in the region. From the sixteenth century onwards, one notices a lesser use of organic materials and an increase in the use of modern techniques, materials and features, such as the use of plaster and stone in the Jami Masjid in Kuala Lumpur, Malaysia and the twin-towered Jami Masjid in Singapore.

Batavia, Kojas and Sayids
When people in Batavia, now Jakarta, needed to borrow money in the past, they had options other than banks. They often went to moneylenders in Batavia in the Arab community, who were known as prudent in managing money and for their acumen in trade and business. The community settlement, Pekojan, in the present downtown Kota area, came into being 300 years ago and a thriving community lived there until the 20th century. Pekojan was named for Koja (Moors), as immigrants from Gujarat in Western India were originally called. Some of their heritage, in the form of the oldest mosques in the city, remain to this day, namely the Al-Anshor mosque, probably dating back to 1648, and Kampung Baru and Annawir mosques, both of which were erected about 1750.
The Annawir Mosque, located in Jalan Pekojan, West Jakarta, was commissioned by a Sayid (a descendant of Prophet Muhammad through his daughter Fatimah). It was built by Abdullah bin Hussein Alaydrus in 1750-1760. The name Annawir means "light".
One of the richest Arabs at the end of the 19th century was Said Abdullah bin Alwi Alatas, a third-generation immigrant, who, besides large tracks of land, owned a foundry and machine works and imported horses. In about 1890 he bought the neoclassical country house that today is the Textile Museum near Tanah Abang and Jl. K.S. Tubun in Petamburan, still an Arab area of the city.
"(The purchase of the mansion) marked the move of wealthy Arabs from Pekojan to Tanah Abang," Abeyasekere said. Arabs also played a significant role in the religious field as preachers or scholars, most especially the sayids (descendants of the Prophet Muhammad peace and blessings be upon him). Abeyasekere said that because they came from the Arabian peninsula, the origin of Islam, they were highly respected as religious leaders by local Muslims in Batavia. A famous propagator of Islam was Sayid Abubakr bin Abdullah al-Aydrus, a grandson of Sayid Abdullah bin Hussein al-Aydrus who was buried in the old Luar Batang Mosque, North Jakarta. [Ref: Ida Indawati Khouw The Jakarta Post]

News Report Concerning Tanah Abang Market
"An example of how heavily business depends on Jakarta was demonstrated when Tanah Abang market (the biggest textile grocery in Asia) went ablaze last week. The fire did not completely destroy the market, but it did destroy enough to disturb most of its activities. A lot of the merchants now cannot conduct their businesses because some of them lost everything, some of them still have something or even still have their merchandize intact but their shops are all gone.
The parking ground which used to be filled up with trucks, porters etc doing loading and unloading activities is now filled up with debris and ashes.
That distortion is enough to set a chain of destructive effect affecting almost all textiles or clothing industries in Java (mostly home/small industries). Because all of them market their products to Jakarta, and mostly to Tanah Abang. They cannot market their already made products, created excess of supply which of course drop prices to the ground.
And many trucks that used to bring those products to Jakarta are suddenly grounded because most of their clients cancelled their orders." (Ref. VN Central Indonesia Correspondent, VictoryNews.net, 10th March 2003)

The Influence of Classical Mainland Islamic Architecture
Later on, more and more architectural features started being absorbed, such as traditional Indian motifs as well as Middle Eastern designs carved in local wood. Gradually, South-East Asian masjids began showing more traditional Middle-Eastern features like domed structures. One such example is the Masjid Baiturrachman, built in 1881 in Banda Aceh, Aceh. One also finds a strong Mughal influence in its architecture. The big Baiturrahman Mosque in the centre of Banda Aceh, was designed by an Italian architect and rebuilt by the Dutch between 1879 and 1881 to replace the mosque that was destroyed during the war by those same Dutch. The design is Moghul-Indian, not traditional Acehnese ( like a visit to the older Indrapuri mosque will show clearly). On the market at the northern side of the mosque, numerous shops sell golden and silver Acehnese jewellery, of which the pintu aceh is the most famous. Other handicrafts can be bought as well, like the rencong or a little bent knife as it is used by Acehnese men and women, and woven pandan bags.
This interesting turn began taking place from the nineteenth century onwards as resistance started growing against the European colonial empires and an increasing number of Muslims worldwide felt the need to identify themselves with a singular and unified Islamic culture. The Sultan Mosque in Singapore is also a good example of this change in trend. However it is noteworthy that it was Dutch colonialists who built both Baiturrahman Mosque in Aceh and Masjid Raya in Medan with European architects. Prior to that, the local style was based more on traditional Chinese architecture.

The Contemporary Renaissance
However, there has been a recent resurgence in the rejuvenation as well as promotion of traditional South-East Asian architecture and its incorporation into Islamic architecture while maintaining its own cultural distinctiveness.
Architects like Zaenuddin Kartadiwiria who designed the Masjid Al'Kautsar in South Jakarta, and the architectural firm 'Atelier Enam' which designed the Said Naum Mosque at Kebun Kacang in Central Jakarta are re-evaluating and revitalizing the grand centuries old architecture of this region while incorporating it into contemporary styles.
With all its noteworthy and remarkable features, South-East Asian Islamic architecture proudly stands till today as an invaluable part of our rich architectural heritage.
References:
Anderson, John (1971) "Mission to the East Coast of Sumatra in 1823", Oxford in Asia Historical Reprints, Oxford University Press, Kuala Lumpur, Malaysia.
Cummings, William Patrick (1994) "Cultural Interaction in a Sumatran State: Deli 1814-1872", MA Thesis, Univ. of Hawaii, Hawaii.
Ensiklopedia Sejarah dan Kebudayaan Melayu, (1995) Dewan Bahasa dan Pustaka Kementerian Pendidikan Malaysia, Kuala Lumpur, Malaysia.
Ida Indawati Khouw (2003) "The Jakarta Post", Jakarta, Indonesia, 17th April.
Meuraxa, Dada (1973) "Sejarah Kebudayaan Suku-Suku di Sumatera Utara", Sasterawan, Medan, Indonesia.
Sinar S.H., T. Luckman (2001) "Teromba Silsilah Radja2 dan Bangsawan Serdang", Medan, Indonesia.
Sinar S.H., T. Luckman, (1996) "The History of Medan in the olden times", Lembaga Penelitian dan Pengembangan Seni Budaya Melayu, Medan, Indonesia.
VN Central Indonesia Correspondent (2003) "Business the Indonesian Way in Jakarta", VictoryNews.net, 10th March