ARCHITECTURE IN THE ISLAMIC CIVILIZATION: MUSLIM

Transcription

ARCHITECTURE IN THE ISLAMIC CIVILIZATION: MUSLIM BUILDING
OR ISLAMIC ARCHITECTURE
Ayat Ali Yassin
Architecture Department, Faculty of Engineering & Built
Environment
UniversitiKebangsaan Malaysia (The National University
of Malaysia)
UKM-Bangi, 43600, Selangor
Dr. NangkulaUtaberta
Architecture Department, Faculty of Engineering & Built
Environment
UniversitiKebangsaan Malaysia (The National University
of Malaysia)
UKM-Bangi, 43600, Selangor
Abstract
The main problem of the theory in the arena of islamic architecture is affected by some of its Western
thoughts, and stereotyping the islamic architecture according to Western thoughts; this leads to the breakdown
of the foundations in the islamic architecture. It is a myth that islamic architecture is subjected to the
influence from foreign architectures. This paper will highlight the dialectical concept of islamic architecture or
muslim buildings and the areas of recognition in islamic architecture. It will also widen the knowledge in the
characteristics of each point in time according to the stages of islamic architecture from the prophetic age
moving through the architecture outside the city of Medina, the Caliphs, the Umayyad, Abbasid, and
architectural models by spatial and time periods, taking Iraq as the example to explain how the Islam influents
on architecture and vice versa.
Keywords: Islamic Architecture
Abstrak
Masalah utama pada teori arsitektur islam dipengaruhi oleh beberapa pemikiran barat, dan stereotype
arsitektur islam yang mengacu kepada pemikiran barat; Hal ini mengantarkan kepada pecahnya pondasi
arsitektur islam. Pernyataan bahwa arsitektur islam bersubyek pada pengaruh arsitektur luar merupakan mitos
belaka. Makalah ini akan memaparkan konsep dialek dari arsitektur islam atau bangunan muslim dan daerah
yang terkenal dengan arsitektur islam. Selain itu juga memaparkan masa perpindahan kenabian melalui
arsitektur di luar Kota Madinah, Khalifah, Umayah, dan Abbasiyah, serta model arsitektural dengan periode
ruang dan waktu, mengambil Irak sebagai contoh untuk menjelaskan pengaruh islam pada arsitektur dan
sebaliknya.
Kata kunci: Arsitektur Islam
Introduction
The islamic architecture is not determined, it
is not standards and forms, not limited to patterns
applied in countries conquered by the Muslims. The
more we understand about its architecture, it is
recognized that the islamic content is created to
establish the building character with a distinct
identity. The relation of time and place differs
within the architectures created in various Muslim
countries. Despite the diversity of solutions, the
original feature and the similarity of the
surrounding environment weather, construction
materials and designer thought are maintained.
What distinguishes them is that they bear features
consistent with the requirements of rights and
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traditions and the environment in which they live
in. These are perfect solutions to their needs.
However, they are characterized by Islamic
architecture and Islamic art in general, therefore
with any common unit collected ,we can identify
any piece produced under the Islamic civilization in
any country from the Muslim world. Perhaps this is
the secret of the superiority of Islamic civilization
and artistic ability to paint art products in all
countries- there will always be one distinct
character of each country.
There are different definitions on the term
Islamic architecture or Muslim architecture, but in
general the concept of Islamic architecture refers
to the characteristic of building used by Muslims to
serve as their identity1. The creation of this
| Journal of Islamic Architecture Volume 2 Issue 2 December 2012
architecture dates back to Islam and in areas where
it arrived as the Arabian Peninsula, Egypt, the
Levant, Arab Maghreb, Turkey, Iran, and others;
those under prolonged Islamic rule such as Andalus
(Spain now) and India. The Islamic architecture and
characteristic singled mainly from the Islamic region
and scientific renaissance that followed. They vary
from region to region according to climate,
architectural, and cultural heritage in the former
region, where the spread of open courtyard in the
Levant, Iraq, and the Arabian Peninsula2
disappeared while the architecture in Turkey is a
result of weather condition, in Yemen is due to the
architectural heritage3.
Related Work
Many researchers have focused mainly on the
islamic architecture and the different terms that
were used in the building of Islamic civilization.
These differences have raised several questions,
which we will attempt to answer them4: Do the
islamic civilization develop their own architecture
or is it the result of the regional building models
evolution which extends its roots to the heritage of
those cultures? We find that Lame–Pooles5 used the
term architecture in his Alsarasinah book (Hanbook
of Sarascenic Art) and the origins of this term from
the ancient Greek was also used by Ptolemy. Martin
S. Briggs6 used the term Mohammedan architecture
in his book (Mohammed an architecture in Egypt
and Palestine), Arabic architecture (Arabs), Arab
architecture: because of the overlap between Islam
and the Arabs. Gostaph Lepon7, who wrote the book
Civilization of the Arabs included all their
productions and the architectural but was criticized
by Lan Poulis, Spears, Ferguson, and Rifuera for
determining the Arabism just by including people
who live in the Arab and Peninsula, from Morocco to
Iraq. The abolition of the Persians architecture,
Indians, Chinese and others (Moorish architecture)
which was used by the Spaniards8 on the Moroccans,
then to Muslims specifically, and expanded to call
for all the Muslims from the Philippines and the
Pacific Islands. Architect Raaft Chadderchi9 defined
the term islamic architecture as the cultural
formulas more than it is religious, a term that is
inappropriate and contradictory, and there was no
unity in design between different environments.
However, Turkish (Spirochristov)10, denied the
existence of architecture associated with Islam and
considered the product of an architect is in pace
with the product of the countries that came after
solutions of Islam in all parts of the world .Architect
Hassan Fathy stated11 (the movement of the hands
of the designer does not come from the mind only,
but about feeling, spirit and creativity of the
designer fingers, it is the creativity of the sprit),
so the term Islamic architecture is the most widely
accepted because it is comprehensive of all this
creativity which is spiritual, not physical tangible.
Architect Abdel Baki Ibrahim12 believed that the
term launched by islamic architecture and the
Orientalists linked the religious aspect of this term
and the term Muslim building gives a deeper
understanding because it connects architecture and
environmental psychotropic economic rules. Some
theorists who believe that the term islamic
architecture or
islamic building are linked to
islamic rulings fixed in Islamic law, and the term
urbanization of Muslims shall be outside the
framework of Islamic law. This means that the
architecture with the values of ‘use’ where each
building used by the Muslims is taken as their
architecture. It is clear that what is produced by a
civilization dominated by Islamic culture, which was
formed through the interaction of elements of this
culture (religion, art, literature and society) and
the building used by Muslims (for example
the
members of the Muslim community using houses in
European cities) must we call it "the Muslims
Building"? It does not take into account to any
Islamic element. This confusion between what is
functional (shared by various human cultures)and
what is cultural and stems from the privacy of its
techniques and composition of the spatial and
aesthetics originated from this culture, thus
rejected the term "architecture Muslims" only when
referred to the architecture of everyday life that
are formed as a result of the culture of Muslim daily
with its own specificity, without doubt, but this
architecture cannot be relied upon to record the
Islamic cultural.
Architecture in the Islamic Civilization
The reduction of architecture that evolved in
the Islamic civilization in one term is the
underestimation of civilization and cultural
achievement produced by the islamic civilization.
The only decoration and adornment configuration is
a complete deviation from the cultural depth
provided by the islamic civilization. The use of the
term “architecture in the Islamic civilization” as a
general framework, while likely to use the term
special care of the maintenance of each historical
period on the unit such as “Architecture of Islam”
or “Architecture Umayyad Early” of “Architecture
Abbasid” as well as we can in this regard, looking
deeply and in detail in the buildings’ differing
features that arose over the islamic civilization:
geographical and temporal differences between
them are models of architecture in different regions
of the Islamic call to reach a comprehensive and
logical point to islamic architecture.
Islamic styles and reflection on architecture
in Iraq
Iraq had a great role in the prosperity of the
Arab Islamic civilization that has placed it among
the countries of the world. Arab-islamic civilization
grew in Iraq in the Abbasid era, and quickly evolved
and expanded its facilities. Various researchers tend
to believe that the reason behind the fact is
that Iraq has the background of an advanced
Journal of Islamic Architecture Volume 2 Issue 2 December 2012
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civilization. This is reflected in the mosques that
were centers of radiation science that have
renewed and expanded famous cities Baghdad,
Basra, Kufa, Mosul, and other Iraq cities. They have
also flourished the life and many religious and
civic buildings and reflected the buildings and
islamic arts in the Islamic nation; in Iraq in
particular. Intellectuality and creativity are to be
adopted by the designer in the Muslim architectural
planning and decoration, commensurate with the
greatness of the heavenly message.
The real development of islamic civilization
did not start only after the people of ancient
civilizations such as the Iraqis, Egyptian, Persians,
and others converted to Islam. Religion becomes a
source of excellence, and integrated into the craft
and creative architecture with Islamic values to
reflect the Islamic architecture.
There is no doubt that islamic architecture has
inherited
many
experiences
from
ancient
civilizations preceding them, like that of other
stages of development prior to starting a new
phase. They have their own methods and types of
buildings, new and distinctive, as well as their
methods of construction that distinguish them, as
well as decorative elements and aesthetic, and thus
the birth of the distinctive Iraqi islamic style.
Figure 2. Quba Mosque
In Iraq, we can see very little changes in
the Prophet buildings. The changes are confined to
the Mecca and Medina basic principles of the Islamic
development and city planning as not all the people
of Iraq are Muslims. Islam was limited to some
people. It was a change at the level of housing to
isolate the individual, public and private spaces.
All forms of art, graphics and motifs on the
facades of houses were removing.
Architecture in Modern Prophetic
In distinguishing the islamic architecture, it
appears to be very simple and strict. Two special
islamic architectures in this era that reflect these
features are the Quba Mosque and the Prophet’s
Mosque. In the Quba mosque, we find examples of
the simple in architecture, and the building of the
Prophet's Mosque is in the form of a large open
courtyard, covered some parts of the palm leaves
placed
on
the branches
of
the
palm,
which stretch on the pillars of the palm, very
simple and strict13. Even after having undergone a
facelift, the mosque retained the same simplicity as
compared with the mosques in this period. This is
a result from having served many functions: as a
hospital courtyard and a camp for prisoners, and
the homes of some of the companions and the
Muslims who worship in it.
Figure 3. Mar Elea Monastery Near Mosul
Figure 4. One of the Houses in Alhira
Building in era of Caliphs and Umayyad
Figure 1. Prophet Mosque
54
The death of the Prophet (PBUH) and the end
of the succession of companions, ended the era of
simplicity and rigor to begin the Umayyad dynasty
ruled from the Levant and its capital, Damascus.
After the era of prophecy, every thought is a
judgment based on the Qur'an and the Sunnah and
its legal provisions. This was also the case in the
architecture except for Syria, Palestine and all
Levant, which are Christian Counties and part of the
Byzantine Empire, the first of the Umayyad
architecture that was greatly influenced by the
Christian is clearly reflected in the Umayyad
Mosque in Damascus. In rebuilding the Al-Aqsa
Mosque, the Dome was of a Rock in a manner to
indicate Christian influence with the introduction of
some new features of Islamic architecture by adding
writings of the Quran or the hadith in the
decoration of mosques.
perform prayers and worships and some spaces
for private events.
Figure 7. Plan for ALmadenaALMoura in the Righteous
Caliphs
Figure 5. Mosque al Umayyad in Damascus
Among The Dome of the Rock, Al Aqsa Mosque,
the Umayyad Mosque in Damascus, and the Mosque
of Kairouan, the Dome of the Rock is least affected
by the Christian (Byzantine)architecture.
Figure 8. Plan for ALKuffa City
Figure 6. the Dome of Rock
Every thought that came after the era of
prophecy is a judgement based on the Qur’an and
the Sunnah. During the Prophet’s era, building study
was specialized due to the presence of the Sunnah
and conditions of the Qur’an. Even buildings in the
post-Prophetic era were based on the judgement. In
Iraq, it is said that one of Caliphs is to design a city
of Basra (16AH), and the city of Kufa (17AH). The
basis of the construction was military. We note
that the mosque was located at the center of the
city and that the tribes had created for themselves
a land around the mosque with the market situated
away from the mosque. The houses significantly
confirmed the juxtaposition of spatial and
principality. This was the Prophet Muhammad’s
approach; either at the level of housing did not
change radically, except for some converted
spaces, which was dedicated for family members to
In the Umayyad period, Damascus was the
Umayyad dynasty capital, and was known as the
Umayyad style or Shame style, which marked the
establishment of palaces and attention to
decoration. It was no longer a mosque-centered city
as in the past. The separation of home principality
from the mosque because of the differences that
occured in the beginning of the Umayyad rule, the
focal attention deficiencies occured since the
beginning of the Umayyad ruling. The appearance of
the yard in the center of the house and arranged
wan, located symmetrically on the left and right
suites, were works of extinction which represented
the class known as Hairi. Due to the evolution and
spread of confusion in the palaces in Iraq, and the
spread of the Umayyad period in some houses of
Kufa, Waist and Benny Gided housings, buildings
in Iraq in addition to the above, we also observe the
emergence of minarets with square columns.
Domes are based on a square base; abound in
the corridors of the landscape mosaic. The
examples are: Palace Om Areyev in Kufa, the palace
built by Osakav Jnied in Diyala, and Shaba Palace in
the city of Basra.
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Figure 9. Plan for Palace in Iraq
The evolution of architectural thinking in this
era, has given us the architectural models creator,
and specifically in Iraq, as the Kufa was the center
of the Abbasid and later widening the Islamic
tide to many parts of the territory: north-southeast-west. Built by Baghdad caliph, Abu Jaafar AlMansour, was a fortress in a form of a circular shape
which gave flexibility in controlling parts of the city
equally with four gates. This gate set up is known
since the ancient Babylon. The order of functional
cities in this era (Baghdad and Samarra) was
according to the thought of the Abbasid caliphs, so
they are a reflection of domestic politics on
the functional organization of the city as well
as buildings complementary to this thought. The
mosque was
surrounded
by
accomodation,
government departments commercial areas at the
gates.
Figure 10. Entrance for Shaba Palace
Building in Al Abbasid Era:
The fall of the Umayyad dynasty in Damascus
made way to the beginning of the reign of the
Abbasid state, which ruled the country from
Baghdad, one of the most affluent cities in Islam
.They affected the prosperity of the Abbasids and
the simple Islam method in Umayyad architecture,
ancient civilizations of Babylon and Mesopotamia
(Iraq) and Persian. The fact was the Abbasids’
styles were private domes and minarets, which
were developed during the Umayyad Islamic
dynasty. The Abbasid model was also unique in the
shape of the columns, beams and decorations
between pillars in the form of large domes of the
mosques. The best examples of the Abbasid mosque
models are the al Jama mosque in Samarra, and the
Mosque of Abu AlrivhDilv, both in Iraq, and the Ibn
Toulon mosque in Cairo.
Figure 12. Baghdad retained
Figure 13. Babylon Gate
Figure 11. IbnToulonmosque in Cairo
56
Figure 14. Baghdad Retained Gate
In the city of Samarra, built by the caliph
(Mutawakkil) was a rectangular city known as the
Tigris River. One aspect of the city, as a defense,
the Abu DLF Mosque is located in the outskirts of
the city and not in the center as it was
known before, next to the Palace of the caliph. We
can observe the surrounding of the mosque are
housing of the Army Leader, the king's entourage
whereby the public housing is situated on the other
side of the city. The markets are large and
distributed, taking into consideration issues of
security to reduce human crowd in a particular
place. It is also noticable in the city of Samarra,
streets appear as the greatest runs through the city
with the width of 200 arm to facilitate the
gathering of army in case of emergency. It is
not limited to buildings that were constructed in
this era as Iraq had already reached its prosperity
and excellence of Islamic civilization.
However,
the creativity peaked not only in Iraq, but also in all
the cities that opened at the hands of Muslims.
Perhaps the mosque of Samarra, is one of the most
unique Muslim architectural creations where the
outer walls of the mosque are twisted and This is
considered by many researchers as a simulation of
the ziggurat temples in the ancient Iraqi civilization
days of Assyrian and Babylonian.
where you select the public spaces and semi-public
and semi-private and private. This is a reflection of
the thought of the Abbasid, which we have
observed in urban planning. The school gate, which
is characterized with the interface high as to
indicate the entrance, built on the optical axis of
the chapel to be the first public space. The
transition from the level of public space, the city's
public space at the school level Iwan right and Iwan
left, then a special requested classroom, a private
space which are the bedrooms and a breather, and
a living room for students and teachers were
chosen as rectangular to fit with the events and
proportionality and the amount of elongation. This
indicates the sensitivity towards ample space and
movement for visitors, or to a request to estimate
the space needed for the prayers and lessons,
without any interference from the movements.
There were equal quarters allocated to the
doctrines of the four that were once convergent
places in Baghdad, and so he wanted Mustansir to
provide equal opportunities for students according
to their affiliation. We believe that form and
function were the result of thought.
Figure 15. Mosque of Almutawakkil
Figure 17. The gate of Mustansiriya
Figure 16. The Ziggurat
Mustansiriya Madrasah
When we talk about the Abbasid period, we
must stand on the work of art none other than
Mustansiriya in Baghdad that was built in 625 AH. It
was the first school built gathering the four schools,
not only on the teaching of theology and
jurisprudence but was also the first university in the
world. It was the nucleus of cultural in the city as a
whole. We could see from the analysis done on
public and private functions that the functional
division with responsive occupants and nature,
Figure 18. Detail of the Gate
| 57
Figure 19. AlMustansiriya
Fashioned by region and counties
•
•
•
•
•
•
•
•
•
•
•
Marrakech and the Andalusia-style (which dates
back to the people of North Africa and
Andalusia).
Fatimid-style relative to the Fatimids in Egypt.
Saladin-style relative to the Ayyubids in Egypt.
Mamluk style relative to the Mamluks in Egypt.
Asaljqa model relative to the Seljuk of Iran
Persian Mughal style relative to the Mongols of
Central Asia and the country of Persia.
Safavid style relative to the Safavids in
Iran.Indian
Mughal style relative to the Mughal India.
Mughal-style Turkish relative to the Mongols of
Central Asia.
Model relative to the Pashto Pashto tribes in
Afghanistan.
Ottoman style.
We can see Baghdad has undergone the rule of
Albuehi, and admitted that since the Caliph
invaders arrived, some physical movement was
going on in Baghdad, limiting their role in urban
development. The role was the basis for the elite
people who were on a high level of civilization who
were compared to the invaders. They built house
peacocks, the square home and octagonal house,
reconstructed Baghdad and the palaces, mosques
and hospitals.
Figure 21. Nouri Mosque and The lighthouse Alhaddaba
Then came the ruling of the Seljuk (447
AH / 1055 AD), famous for building a regular
school, including regular Baghdad was built in
the reign buildings, a wide variety of mosques,
schools, walls, baths, palaces, and the role of
large. Unfortunately, most of those buildings
ceased to exist, leaving only a few including
the Nouri Mosque and the Lighthouse of al
hadaba, Majahda mosque, Imam Yahya bin
QasimBadr al-Din Palace and Mosque of Arbil,
leaving only a minaret.
From the late period of the Abbasid to
the free-Khalifa Nasser al-Din Allah, Iraq and
other important parts of the Muslim world
under the ruling of the Seljuk until the fall of
Baghdad in (656 AH / 1255 AD), were the
brightest periods in the history of Arab-Islamic
civilization. It has returned to the succession
prestige land status, and it raised the status of
Baghdad,
and
many
construction
and
reconstruction. As examples are the Alkhvavin
mosque, alKarkhi mosque.
Figure 22. Alkhvavin Mosque
Figure 20. Caliph Palace (House Peacocks)
Figure 23. Alkarkhi mosque
58
During the Mongols attack on Baghdad, Hulagu
suffered vandalism to their heritage buildings.After
a short period of its fall, some of its buildings were
resumed. New set ups and new buildingsalso took
place: minaret of the Mosque of the Caliphs
(market spinning), new school reefs, Khan Murjan
and some fields, schools, mosques and markets.
Nevertheless, among thosethat were defected,
some of which still exist are the most famous of
these Schools, School of Morgan, the Alovaúah
School and mosques such as the Acoli Mosque, SE
mosque, Nomani mosque and, the Syed Sultan Ali
mosque.
Figure 24. Mosque of the Caliphs
Conclusion
We can see the evolution of form and function
over time that depended highly on the circumtances
of the political and cultural lives of the population.
The label (Islamic architecture) goes back to the
nineteenth century. As Western Orient called it,
a concept and named after the Islamic cultural
heritage, and not a condition where the Islamic
faith isenshrined.The Muslim building refers to the
product of Muslims where shapes are mixed with
the thought that moves the qualities and evolves
with time according to the variables.
It is also noted that the Muslims practice
paying respect to the norms of all people, even in
the architecture and crafts especially if it does
not conflict with the principles of the Islamic
religion
and
Semitism
that
is
so-called
contemporary. The Muslims create something from
their principles and their time, if theyconsume what
is produced by age only, without taking into
account their privacy it will be de-identity. We
note that the aesthetic phenomenon in Islamic
architecture (the fact that it was wonderful to be
compatible with the reality of the necessities) is
not the ultimate destination for architecture
because that will bring to the deviation in the
beauty.What distinguishes Islamic architecture is it
protects itself from factors that are exposed and
meet the needs of its users.
Generally,in the different Islamic eras, we can
focus on many forms for a concept, such as the
police concept, society, and economic so we can
ensure and proof the changes in Islamic
architecture is always suited for concepts of every
existing era.
Figure 25. School of Morgan
Reference
The Ottoman Empire was interested in some of
these governors and sultans reconstruction of
mosques, shrines and schools, some of which still
exists today,the establishment of scientific
institutes, including the Rashid military Institute
during the Mamluk era, which lasted to the year
(1247 AH / 1831,) The reconstruction of the Wall of
Baghdad after demolition and sabotage, was built
on the western side of Baghdad with a wall and a
trench.
Others that were renewed were the
Kingdom House (palace), and alqishleh watch, and
finally the school of Sulaimaniyawasbuilt.
1
2
3
4
5
6
7
8
9
10
Figure 25. Kingdom House (Saraya)
Alqishleh Watch
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Hassan
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Lame- Poole. 1875. Handbook of Sara scenic Art
Martin S.Briggs.
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Architecture In Egypt and Palestine
Gostaph Lopon. Arab Civilization
M. Saladin. Manual De Art Musulman
Rafat Algadargi. 1995. Dialogue the Structural
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Various Eras of Iraq. Baghdad.
12
60
THE RELATIONSHIP BETWEEN THE DIABETIC PATIENTS AND THE
BUILT ENVIRONMENT: THE ISLAMIC VIEW
Dr. Bhzad Sidawi
Architecture Department, College of Architecture,
University of Dammam, 31451 Dammam,
P O Box 2397 Kingdom of Saudi Arabia
e-mail: [email protected]
Dr. Mohamed Taha Ali AlAl-Hariri
Department of Physiology, College of Medicine University
of Dammam, 31451 Dammam,
P O Box 2114 Kingdom of Saudi Arabia
Abstract
Diabetes mellitus, is a serious disease that may lead to severe conditions such as blindness, end-stage of renal
disease, limb amputation and a variety of debilitating neuropathies. Previous research indicated that diabetes
is caused by a complex interaction of patient’s genetics, life-style and environmental factors. It also
highlighted that providing quality and healthy built environment to citizens including diabetic patients would
prevent the decline of the patient condition. Accordingly, the Islamic built laws derived from Islamic Sharia
have set the grounds of how to provide healthy built environment for citizens. Little research was conducted in
the Kingdom of Saudi Arabia (KSA) in regards to the effect of environmental conditions on the health status of
diabetic people. In 2011, the present researchers have surveyed a number of diabetic patients to find out the
possible impact of built environment settings on the patient’s lifestyle thus how far it would affect the progress
of the diabetes. The results showed a close link between a poor home and environmental settings, the patient’s
lifestyle, and the health status. The paper argues that certain changes to the built environment must be done
and to provide a healthy and safe environment for diabetic patients. The Islamic built laws would largely help
in provisioning such healthy environment that helps people to live to abandon their bad habits and adopt
healthier lifestyle.
Keywords: diabetes, urban pollution, lifestyle, sick building syndrome, sustainable environment, Islamic built laws
Abstrak
Diabetes mellitus merupakan penyakit serius yang mungkin membawa kepada kondisi yang parah seperti
kebutaan, stadium akhir ginjal, amputasi karena lumpuh, dan bermacam kelemahan yang lain. Penelitian
sebelumnya mengindikasikan bahwa diabetes disebabkan oleh interaksi yang kompleks pada genetika pasien,
gaya hidup, dan faktor lingkungan. Juga menggambarkan bahwa menyediakan kualitas dan lingkungan binaan
yang sehat kepada masyarakat termasuk pasien diabetes akan mencegah penurunan kondisi pasien. Oleh karena
itu, Islam mendirikan hukum yang berasal dari Islami Sharia yang mengatur dasar-dasar bagaimana
menyediakan lingkungan yang sehat untuk masyarakat. Penelitian kecil dilakukan di Kerajaan Saudi Arabia
(KSA) sehubungan dengan efek kondisi lingkungan pada status kesehatan orang diabetes. Pada 2011, peneliti
telah mensurvei jumlah pasien diabetes untuk menemukan kemungkingan dampak dari pengaturan lingkungan
binaan dari gaya hidup pasien hingga sejauh mana hal itu akan memberi dampak kemajuan diabates itu sendiri.
Hasilnya menunjukkan hubungan yang dekat antara rumah miskin dan pengaturan lingkungan, gaya hidup
pasien, dan status kesehatan. Makalah ini berpendapat bahwa perubahan tertentu pada lingkungan binaan
harus dilakukan untuk menyediakan lingkungan yang aman dan sehat untuk pasien diabetes. Hukum bangunan
islami akan membantu secara luas dalam penyediaan semacam lingkungan yang sehat yang membantu
masyarakat untuk hidup meninggalkan kebiasaan buruk dan mengadopsi gaya hidup yang lebih sehat.
Kata kunci: diabates, polusi kota, gaya hidup, sindrom bangunan sakit, lingkungan yang berkelanjutan, hukum bangunan
islam.
Introduction
Diabetes is one of the most serious common
non-communicable diseases that face people
worldwide and diabetic people are patients whose
life relies on continuous support, care and
monitoring. Researchers highlighted that diabetes is
caused by a complex interaction of patient’s
genetics, life-style and environmental factors. The
bio-psychosocial model is a new paradigm that
recognizes that disease and behaviour are functions
| 61
and result from the interaction among biological,
psychosocial, developmental, socio-cultural and
ecological factors1. Urban sprawl has been linked to
a variety of health-related concerns including air
pollution, water quality, traffic accidents, and
mental health issues2. The study indicates that urban
design and aspects of the built environment can also
play an important role in the development of
diabetes type 2 and its risk factors3. The sick built
environment may also enforce people to adopt
habits and lifestyle that is unhealthy and complicate
their health status. Studies of the built environment
acknowledge that aspects of our physical
surroundings can shape choices about diet and
physical activity – both important contributors to the
development of diabetes3.
So the built environment should be properly
designed to create a healthy environment and
lifestyle. This includes the study of physical
surroundings features such as proximity of grocery
stores, safe and pleasant opportunities for physical
activity, and time spent commuting. Changes should
be made to the built environment to positively
influence health outcomes and to be made more
activity-friendly by improving sidewalks and bicycle
paths, building recreation spaces, and instituting
mixed land-use patterns in more suburban areas to
provide better walking destinations3. The Islamic
built laws set rules for building up a healthy
relationship between human to human; and the
human with the environment. This paper focuses on
the built environment and lifestyle factors that
would contribute to the development of diabetes
and discusses possible solutions that improve the
health status of diabetic patients.
The Diabetes Types and Complications
Diabetes mellitus (DM) is defined by American
Diabetic Association (ADA) and adopted by World
Health Organization (WHO) as the following: an
individual is said to have normal blood glucose when
fasting plasma glucose (FPG) is <6.1 mmol/L (110
mg/dL), impaired fasting glucose (IFG) when FPG is
between 6.1-6.9 mmol/L (110 and 125 mg/dL), and
DM when FPG is ≥7.0 mmol/L (126 mg/dL) or a
random value at or above 11.1 mmol/L (200 mg/dL)
[4]. There are – in general- two types of diabetes. In
Type 1 Diabetes, the person's own body has
destroyed the insulin-producing beta cells in the
pancreas. Although type 2 diabetes mellitus can be
caused by genetic factors, unhealthy lifestyle
happens to be the main cause. A person with
Diabetes Type 2 has one of two problems, and
sometimes both: a) not enough insulin is being
produced; and b) the insulin is not working properly.
Diabetes mellitus is the most common noncommunicable disease worldwide and the fourth to
62
fifth leading cause of death in developed countries.
The International Diabetes Federation (IDF) indicates
that the prevalence of diabetes mellitus has reached
epidemic levels globally. Estimates for 2010 indicate
that 285 million adults have diabetes in the seven
regions of the IDF. These numbers represent an
increase of 39 million from 2007 and an expected
continued increase to 439 million in 20305. While
the direct symptoms of diabetes, such as thirst,
frequent urination and fatigue, can be mild and may
cause little interruption to activities of daily living,
it is the complications of the disease, including
blindness in adults6 non-traumatic lower-limb
amputation7 and kidney failure resulting in
transplantation and dialysis8. In addition, the risk of
coronary heart disease is two to four times higher in
diabetic patients. The risk of stroke or peripheral
vascular disease also increases strongly. In fact, the
management and treatment of diabetes mellitus
mainly type 2 is can considered more than the mere
control of blood glucose values, asking for a
multidisciplinary approach (i.e. shared care) to
reduce macro- and micro-vascular risk factors9.
Diabetes and socio-economic factors
Diabetes mainly type 2 is a lifestyle disorder,
many studies indicates that, the incidence of this
disease is projected to increase as populations age,
urbanization increases, diets become ‘westernized’
and levels of physical activity decrease10. Passive
entertainment exemplified by television viewing and
computer games along with intake of meals, all
contribute to disorders of lifestyle11, this imbalance
between energy intake (i.e. feeding) and energy
expenditure (i.e. physical activity) unfortunately
leads to obesity12. Moreover, a growing body of
evidence suggests an association between diabetes,
diabetes related conditions such as obesity and
cardiovascular
and;
characteristics
of
the
socioeconomic and built environment13.
Previous surveys from KSA suggested that
diabetes is present in epidemic proportions
throughout the country with exceedingly high rates
concentrated in urban areas14. A Study showed that,
prevalence of diabetes mellitus is highest among the
Northern Saudi population15. Another study showed
that, incidence of diabetes was higher among African
American women in low socioeconomic status (SES)
versus higher SES neighbourhoods16, greater risk of
coronary heart disease in socioeconomically
disadvantaged versus more affluent census block
groups17, and higher rates of obesity in
socioeconomically
deprived
neighbourhoods
compared to more affluent neighbourhoods18. Other
investigations indicate higher rates of diabetes19,20
and obesity19,21&22 in rural areas relative to urban
centres. Poorer health status in socioeconomically
deprived and rural environments may reflect, in
part, the inaccessibility of such built environmental
features as public pools, recreation centres, physical
fitness facilities, parks, sidewalks, and streetlights23.
Stewart et al13 conducted a study that explores
potential county-level associations between diabetes
prevalence among adult African Americans and five
measures of the socioeconomic and built
environment—persistent poverty, unemployment,
rurality, number of fast food restaurants per capita,
and number of convenience stores per capita. They
found Diabetes prevalence rates in South Carolina
are among the highest in the nation and there is
association between the socioeconomic measures
and diabetes13.
Environmental pollution and diabetes
B.1.
Urban pollution
Diabetes is influenced not only by factor in
each individual, but by the environment that
surrounds the individual. There are many causes to
Urban Contamination such as exposure to a chemical
or other toxic substance originating from a source
outside the building, e.g. motor vehicle exhaust
fumes, construction activity, underground petrol
spillage24. One important regulated pollutant is
particles equal or less than 10 microm in diameter
(PM10), formed as a result of fossil-fuel combustion
by motor vehicles and stationary sources such as
power plants. PM10 are generated from combustion
emissions such as automobile exhaust or wood or
coal burning and industrial emissions from smelters,
paper and steel mills, or cement plants. PM10 can
deposit in the lower airways changing portions of the
lung, even reaching the circulatory system and,
therefore, are considered to be of greater health
significance19. Many researchers have found
association with environmental pollution and the
pathogenesis of diabetes25 and especially with those
considered as a sensitive population such as children
and with cardiovascular diseases. Balfour and
Kaplan26 reported that poor lighting, excessive noise,
heavy traffic, and lack of public transit are
associated with loss of physical function in adults
over 55 years of age. They suggest that these
detrimental environmental features discourage
neighbourhood excursions. In addition, individuals
with diabetes are at greater risk of dying27 and being
hospitalized for heart disease during periods of high
environmental pollution28. This phenomenon has
been explained partially due to the association
between exposure to environmental pollution and
markers of cardiovascular risk related to decreased
heart rate variability29,30 and increased levels of
thrombotic and inflammatory factors31,32 since
inflammation is the key pathway leading to
atherosclerosis
and
subsequent
adverse
cardiovascular events. The diabetic subjects with
cardiovascular diseases are more susceptible to the
detrimental effects of environmental pollution than
diabetics without cardiovascular diseases33&34. Other
studies in children have showed that environmental
pollution is linked with the development of type
1DM35.
A lot of recent studies have showed a
relationship between PM10 and diabetes mellitus20,
21,22&23
. The long-term exposure to environmental
pollution particles, 2.5 mm in aerodynamic diameter
(PM2.5) has been found to be associated with a
higher relative risk of mortality among people with
diabetes compared with the general population 36.
Also similar association found between prevalence of
T2DM and PM2.537. A study by Brook et al.38
investigates the relation between diabetes and
traffic-related NO2 in two different cities; Toronto
and Hamilton. They found significant association
between the diabetes prevalence and exposure to
traffic-related NO2. Lee et al39 have found similar
association between the organic pollutants and
prevalence of T2DM (see similar findings by40).
Hathout et al35 found association between
Prevalence of T1DM and substances O3, SO2 and
substances NO2, SO2 and SO441. This possible
association between environmental pollution and
increased incidence of diabetes should motivate
policy makers to issue prevention policies to reduce
air
pollution
and
therefore,
its,
harmful
consequences.
B.2.
Sick building syndrome
Buildings are complex environments which can
trap and concentrate pollutants as well as generate
them. Outside pollutants find their way into
buildings through air intakes and inadequate filtering
systems. As long as ample ventilation ensures a
constant supply of fresh air, indoor pollution
problems may be kept to a minimum. However,
general ventilation is often inadequate and office
equipment may have no local exhaust system venting
fumes to the outside42. Youle43 has found that airconditioning systems giving rise to symptoms of sick
building syndrome.
Researchers have found association between
the ventilation rates, CO2-concentrations with
health problems in commercial and institutional44
and Office Buildings45. Sick building syndrome has a
number of health symptoms such as: lethargy and
tiredness, headache, dry blocked nose, sore dry
eyes, sore throat, dry skin and/or skin rashes,
allergy etc.46, 47,and48. Allergic reaction in sensitive
individuals was associated with chest tightness,
difficulty in breathing, fever and headache. These
health problems may aggravate diabetes. Certain
| 63
materials are identified as causes of Contamination
inside the buildings: exposure to chemical or other
toxic agent generated within the office space, e.g.
methyl alcohol from spirit duplicator, methacrylate
from a copier, sulphur dioxide from a heating
system, amines used in a humidification system,
chlordane used as a pesticide24.
Potential Solutions
The green and sustainable buildings design aim
is to design buildings that reduce the overall impact
of the built environment on human health and the
natural environment by: efficiently using energy,
water, and other resources, protecting occupant
health and improving employee productivity, and
reducing waste, pollution and environmental
degradation. These buildings theoretically use zero
energy and do not release harmful substances to the
environment, enrich the environment in a way or
another thus it mimics the nature. Such buildings
should provide healthy indoor environment to its
inhabitants and expose them to adequate amount of
natural light and ventilation, views of greenery, and
close proximity to outdoor green space. Landscape
architecture appears to be the primary key at the
finest scale to sound mind and body and simply
viewing nature reduces the stress of daily urban life
49,50
. Jackson and Kochtitzky51 advocate providing
neighbourhood opportunities for walking to
accomplish routine activities such as shopping and
going to work. Andersen et al.52 report that lifestyle
activities such as structured aerobic exercise are
effective in losing weight. Critical to this strategy is
conducive neighbourhood design. Physical activity is
defined as the total of planned and repetitive
movements of skeletal muscles, which are
performed using energy. The beneficial effects of
exercise in patients with type 2 diabetes have been
recognized long time ago. Today, the beneficial role
of exercise has been fully documented and exercise
should be incorporated systematically in the
treatment of patients with diabetes53,54,55,56and57.
Moreover, exercise has a significant role in the
regulation of blood glucose, improves insulin action,
metabolism of proteins and fats, prevents
complications of diabetes, improves muscle
flexibility and strength, has beneficial effects on the
cardiovascular system and increases life expectancy
of the patients. In addition, physical activity is
beneficial for the mental state of the individual,
because it increases the energy of the human body,
improves
self-esteem
and
decreases
depression53,54,55&56. It is widely accepted that
healthy nutrition is the basis for the treatment of
type 2 diabetes. It contributes positively to the
maintenance of blood glucose within normal range
64
and minimizes the complications of the disease.
Unfortunately the diet in urban dwellers are usually
contains
a
greater
proportion
of
refined
carbohydrates, less fibre and more fat in comparison
to that in rural environment58.
Consequently, the Islamic built laws that are
extracted from the Islamic Sharia principals has
modified the built form according to the Islam's
philosophy, ideology, law, and the requirements of
socio-cultural forces in Muslim life [59].
Islamic built laws were used to define the
rights, responsibilities of people and how to respond
to one's needs without conflicting other people's
interests [60] and not to harm people physically and
psychologically. These laws provide a flexible
framework to the property user/owner that enables
him/ her to change his property without harming his
neighbours and violating their rights. Ahmed [61]
suggests the Islamic built laws can be listed as the
following:
No-Harm principle: No-Harm principle means
that residents' initiated action, which is
considered harmful to others or to the
environment, should be prevented when
affected people asked to be stopped [62, 63
and 64]. This include any annoying and bad
smells, smokes, and sounds; and use of the
property or a part of it for industrial or
commercial use etc.
Openings and projections: Akbar [65] states
that any individual could project part of his
upper floor, such as Mashrabiyahs or
cantilevers, on to a through street as long as no
damage is caused to the public. Projecting
cantilevers over main roads are permissible
because the roads are the remains of `dead'
lands that could have been `revived' in the
past66. He/ she can also open windows and
doors on to these roads providing they do not
cause harm to their neighbours.
Right of appropriation of open spaces, finas: As
long as this causes no harm, residents should be
free to appropriate open spaces and finas in
their residential settlements for a wide range
of social and economic activities determined
and permitted by the residents themselves
without outside intervention65,59.
Right of easement (servitude) (Irtifak): Right of
easement (servitude) is an exclusive benefit of
a property over another adjacent to it, where
the two are owned by different owners. This
benefit belongs to the first property, even if its
owner changes, unless this benefit has been
relinquished
through
a
conventional
transaction66.
Right of pre-emption (shufah): The right of preemption (shufah) is the right of a neighbour or
a partner to substitute himself/ herself for the
buyer of an adjacent property or structure
when offered for sale by another neighbour or
partner63,66.
Unfortunately, these principals are not
addressed in the present building laws of the KSA.
The present built laws set general guidelines on how
to consider the home owner’s rights with regards to
the construction or alteration of his/her property.
These laws specify what designers should do
regarding the building setback distances, distance
between other properties, and height restrictions of
building and so on. These laws do not, for instance,
define how the property should be designed to fit
the Islamic lifestyle, traditions and norms. There is
also no sustainability code such as BREEAM (i.e. BRE
Environmental Assessment Method) or LEED (i.e.
Energy and Environmental Design) that can be used
to assess the building’s performance and find out
how far it would negatively impact the environment.
tablets and less than a quarter use insulin. Around a
one third of the respondents have high last Fasting
blood Glucose reading i.e. more than 200 mg/dL.
And a one third of them have medium reading i,e,
151-200 mg/dL and the rest have low reading.
Around 21% of the respondents said the Onset date
of the disease is from one to five years, 42% sad it is
from 6-10 years ago, 12% said that they have it from
11 to 15 years whereas 21% said they have more than
15 years ago. 91% of the respondents have lived in
their present address more than 5 years and 6% have
been less than 5 years whereas the rest did not
reveal the period. 24% have experienced accidents
since the onset of the disease and 73% have not. 30%
said that the highway is less than 500 meters from
their homes, whereas 80% of the respondents said
that the main road is less than 500 meters from their
homes. 41% of the respondents pointed out that the
public amenities are less than 200 meters and 44%
said it is less than 500 meters. Around the third said
the public gardens are less than 500 meters.
The Research Objectives and Methodology
The research has a set of objectives and these
are:
• To find out the relation between the frequency
and progress of diabetes symptoms, the patient’s
lifestyle, and built environment settings
• To make recommendations on how to enhance the
built environment to be healthy, supportive and
assistive
To achieve the research objectives, a survey
questionnaire was carried out to assess the patient’s
views about the potential impact of built
environment on the progress of the diseases. The
survey was used to target 36 patients in March/April
2011. A questionnaire was prepared to inspect the
diabetic patients’ views about their environment and
lifestyle. During the appointment with each diabetic
patient at diabetes’ clinic, King Fahid Teaching
Hospital of the University of Damamm, the patient
was asked to fill in the questionnaire. Thirty three
patients filled in the questionnaire and three
returned invalid questionnaires. The sample size
however, (i.e. number of respondents) was small and
the following simple statistical tests were applied:
Mean, percentage, Chi-square Pearson and Cramer’s
test of correlation.
The Field Survey Results
Patients are from Dammam and Al Khober cities
and few are from AlAhsa city and Al Qateef city. The
analysis of the questionnaire results showed that 21%
of the respondents are between 20 to 40 years old,
55% are between 41-60 years old and the rest are
between 61-80 years old. Around a third of the
respondents use insulin and tablets. Around 50% use
Figure1. The Frequency Daily Lifestyle Habits
However, 42% of the participants said it is
more than 2000 meters from home. 41% said that
the Recreation and sport Centre is more than
2000 meters from home, whereas around 22%
said it is less than 500 meters from home.
More than half of the participants said that
they have never or rarely done any morning
exercises on daily basis. Only a quarter of the
respondents have done frequently/ always
morning exercises. More than a third of the
surveyed patients said they never/ rarely walk
for 30 minutes every day. Around the quarter
said they did it frequently and only 10% said they
always do it. Around 75% of the respondents said
they often/ always watch TV or carry out office
work on daily basis. 72% said they often/ always
eat fruits and vegetables every day. 27% said
they sometimes drink fizzy drinks and eat junk
food every day. Around 20% said they smoke
excessively on daily basis. Since they have lived
in their homes, the respondents complained
mostly from the following environmental issues:
noise from the traffic, little sun penetration to
| 65
their homes, noise from neighbours, difficulty to
wonder around within the neighbourhood, the
lack of cleanness of the neighbourhood. The least
complains were about the followings: the
uncomfortable home furniture, poor air quality in
the house, and unpleasant outside views. Around
the third said they always/ often suffer from the
following health problems since they have had
the diabetes: Paraesthesia, blurred vision,
extreme tiredness, and extra fat problems since
the onset of the diseases. 44% of the respondents
said they suffer always/ often from blood
pressure
problems
and
19%
experience
drowsiness since they have the diabetes.
However, around half of them said that they
sometimes have stress and around the third have
extreme tiredness. Few of the respondents said
they experience loss of sensation particularly in
the foot limbs or Cardiatric problems.
In regards to cross tabulation results, only
significant links between variables less than 0.05
are reported here. The examination of data
shows that the older patients drink less fizzy
drinks than younger patients and this can be
considered as a healthy phenomenon. The older
patients
seem to be more sensitive to the
environmental conditions and complain more
about the pollutant neighbourhood than the
younger patients. Also, they suffer Extreme
tiredness and loss of sensation particularly in the
foot limbs more than younger patients. Patients
with lower last fasting blood Glucose reading,
walk more frequently than patients with higher
Glucose reading. Al khober and Dammam’s
patients tend to walk more frequently than AL
Ahsaa and Al Qateef patients. However, they
watch more TV or carry out office work than Al
Ahsaa and Al Qateef patients. Al Qateef patients
drink more frequently fizzy drinks and do
excessive smoking more than other patients.
However, as the sample of Al Qateef is small, the
results cannot be generalized to the whole
population. Al Qateef patients have suffered
more frequently than other patients from the
following sick indoor conditions: annoying air
draft, hot air conditions, poor air quality,
unpleasant odours and extreme tiredness.
Patients who tend to watch more frequently the
TV or carry on office work are those who live in
an area whereas the recreation and sport Centre
is farther. Patients who experience more
frequently the loss of sensation particularly in
the foot limbs, said that they suffer more
frequently from too little indoor air/ ventilation,
annoying air draft and noise from neighbours.
Patients, who experience more frequently from
blood pressure problems, said they suffer more
frequently from neighbours’ noise and those who
66
experience more frequently from drowsiness said
that they have higher difficulty in wandering
around within the neighbourhood.
Discussion and Conclusion
The study supported with the literature
review showed the negative possible impact of
the existing built environment in the Eastern
province, KSA on the diabetic patients. The
survey Results showed that public gardens and
recreation and sport Centres are not well located
within the urban context. This would make it
difficult for the patients to enjoy walking to and
within these centres and parks particularly during
the harsh hot weather that last around 6 month
in KSA. Therefore, it is no surprise to find that
patients who tend to watch more frequently the
TV or carry on office work are those who live in
an area whereas the recreation and sport Centre
is far from their homes. In respect to the lifestyle
activities, more than half of the participants said
that they have never or rarely done any morning
exercises and more than the third said they
never/ rarely walk for 30 minutes on daily basis.
Around three quarters of the respondents often/
always watch TV or carry out office work every
day meanwhile around the same percentages
often/ always eat fruits and vegetables on daily
basis. Around the third said they always/ often
suffer a number of health problems. The
respondents complained mostly from a number of
environmental issues such as noise from the
traffic and neighbours, little sun penetration to
their homes, difficulty to wonder around within
the neighbourhood, and the lack of cleanness of
the neighbourhood. The results showed that the
frequency of the symptoms is higher for patients
who suffer more frequently from indoor/ outdoor
environmental/ urban conditions. The older
patients
seem to be more sensitive to the
environmental conditions than the younger
patients. Patients who experience more
frequently from drowsiness said that they have
higher difficulty in wondering around within the
neighbourhood. The literature review showed
similar results as it highlighted the close links
between the sick built environment and the
development of diabetes represented by the
frequency of its’ symptoms. The researchers
would like to point out the importance of
providing healthy built environment to citizens.
However, this built environment whether it is
indoor or outdoor should be supportive and can
assist diabetic patients in their daily life. To
create a healthy built environment, corrective
measures are suggested and it includes the
alteration of the present built laws in KSA and
incorporates the Islamic built laws that consider
the rights and responsibilities of citizens in a
sustainable way. These laws would enhance the
built environment in away that does harm the
natural environment and would provide better
appreciation to the needs of diabetic population.
The researchers appreciate the limitation of the
research but argue that it can be used as a
foundation for further research. Future research
should explore how a healthy environment should
be designed and implemented by utilizing the
Islamic built laws as a start point thus taking into
account the local environmental, cultural and
lifestyle issues in KSA in general and the Eastern
Province in particular.
8.
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American Diabetes Association. 2006. Standards
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(Suppl. 1), S4–S42.
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| 69
SPATIAL AND ARCHITECTURAL DESIGN ASPECTS IN COMMUNITY
BASED MOSQUES
Luluk Maslucha
Department of Architecture, Faculty of Science and
Technology
Universitas Islam Negeri (UIN) Maulana Malik Ibrahim
Malang
Jl. Gajayana 50 Malang, Jawa Timur, Indonesia
Phone/Fax.: +62 341 558933
Abstract
Indonesia as one of the biggest Muslim countries in the world are very rich in the quality and quantity of
mosques architecture. The largest number of mosques in Indonesia is designed, built, and developed by local
communities. Unfortunately, the potention of these kind of mosques is often unconsciously forgotten in the
field of architectural studies. Therefore, this research is held to define these mosques’ spatial and
architectural design aspects which were considered as appropriate for the needs of their local communities’.
As a descriptive-qualitative architectural research, the methods employed in this research are (1) field
surveying, (2) architectural documenting, and (3) informal interview, which were held in three purposive
sample of mosques: Masjid An-Nur Jagalan, Masjid Gading Pesantren, and Masjid Jami’ Kauman Malang. These
three mosques were chosen because of their close relations with their surrounding communities and their long
time developments by their local societies. The result of this study shows that some specific spatial and
architectural elements which were found in these community based mosques are (1) the scale, size, and depth
of space, (2) the classification and the placement of space, (3) the architectural expressions, (4) the openness,
the boundaries, and the relationship between spaces, (5) the athmospherical qualities of space, (6) the
classification of the users in spaces, (7) the intensity of the users in spaces, and (8) the manner and the
position of the users in spaces.
Keywords: spatial and architectural aspects, community based mosque
Abstrak
Indonesia merupakan salah satu negara muslim terbesar di dunia sangat kaya akan kualitas dan kuantitas
arsitektur masjid. Jumlah masjid terbesar di Indonesia didesain, dibangun, dan didirikan oleh komunitas lokal.
Sayangnya, potensi dari masjid-masjid ini seringkali secara tidak sadar dilupakan pada ranah studi arsitektur.
Karena itulah penelitian ini dilakukan untuk mendefinisikan aspek desain ruang dan arsitektural masjid-masjid
ini yang dipertimbangkan sesuai dengan kebutuhan masyarakat lokal. Sebagai penelitian arsitektural kualitatif
deskriptif, metode yang digunakan pada penelitian ini antara lain (1) Survei lapangan, (2) dokumentasi
arsitektural, dan (3) wawancara informal, yang dilakukan pada tiga sampel masjid: Masjid An-Nur Jagalan,
Masjid Gading Pesantren, dan Masjid Jami’ Kauman Malang. Ketiga masjid ini dipilih karena kedekatan mereka
dengan masyarakat sekitar dan pembangunan yang lama oleh masyarakat lokal. Hasil dari studi ini
menunjukkan bahwa beberapa ruang dan elemen arsitektural tertentu ditemukan pada tiga masjid berdasar
komunitas ini, antara lain (1) skala, ukuran, dan kedalaman ruang, (2) klasifikasi dan penempatan ruang, (3)
ekspresi arsitektur, (4) keterbukaan, pembatas, dan hubungan antar ruang, (5) atmosfer kualitas ruang, (6)
klasifikasi pengguna dalam ruang, (7) intensitas penggunan dalam ruang, dan (8) tingkah laku dan posisi
penggunan dalam ruang.
Kata kunci: aspek ruang dan arsitektural, masjid berdasar komunitas
Introduction
Indonesia as one of the biggest muslim
countries in the world are very rich in the quality
and quantity of mosques architecture. This is caused
Islam spread in almost all parts of Indonesia with
70
different ethnic traditions and customs. This is why
the mosque architecture in Indonesia is very diverse,
appropriate with local conditions of the local
community. Mostly mosques in Indonesia is designed,
built, and developed by the local communities. Over
the last decades, growth of mosques in Indonesia
showed a significant increase of. Although lower
than the growth of other religious houses of worship,
in the period 1997 to 2004 the growth rate of the
mosque
in
Indonesia
reached
64%1.
This
phenomennon
was
encouraging,
since
the
development of mosques in indonesia both by
individual,
government,
as
well
as
local
communities, indicate the concern of communities’s
needs of adequate mosques for moslem’s worship.
Unfortunately, the potention of these kind of
mosques is unconsciously often forgotten in the field
of architectural studies.
In recent years can be found several mosques
designs that show uniformity of architectural style
which is influenced by several things, one of which is
due to a shift in development objectives of this
mosque. Especially the monumental mosques built
by the government or individuals. In recent years,
local governments in various regions in Indonesia
seem to build monumental mosque with the high
cost. The aim is to enhance the prestige of their
region. Because the pomp and luxury, monumental
mosques were later shifted its function to be a f
ziarah tourism2. These mosque’s architectural
designs are no longer showing the identity of the
communities and the blending with the local
communities. The impression’s of these mosques
showing an arogancy, monumentality and distance of
the surrounding communities.
The impact of the presence of mosques with a
monumental architectural design is not always good
for the local community. Local communities are
often the last people to be considered in the
architectural design of this monumental mosques.
The design of monumental mosques often causing
mudharat and psychological distance between the
mosque and the communities, because the mosque
was attended with their prominence but they was so
alienated from the surrounding environment3.
This is very different from the self funded
mosques that are built by the communities. In these
mosques, have a close relationship and much of
sense of belonging of their communities. Local
wisdom and deep understanding of the local
communities characteristics was also manifested in
the mosques architectural design that they built.
In this paper will be raised how the uniqueness
of the spatial and architectural design aspects at 3
mosques in the few areas in Malang, East Java. It is
based on aspects of distinctiveness of the famous
Islamic communities in Malang, Masjid Jami Kauman,
Masjid Annur Jagalan, and Masjid Gading.
Methods
As a descriptive-qualitative architectural
research, the methods employed in this research are
(1) field surveying, (2) architectural documenting,
and (3) informal interviews, the which were the
resource persons held in three purposive sample of
Mosques: Masjid An-Nur Jagalan, Masjid Gading
Pesantren, and Masjid Jami 'Kauman Malang. These
three were the resource persons chosen mosques
because of their close relations with communities
and their surrounding and their long time
developments by local societies. The result of this
study shows, That some specific spatial and
architectural elements found in the which were the
resource persons these are community-based
mosques (1) the scale, size, and depth of space, (2)
the classification and the placement of space, (3)
the architectural expressions, (4) the openness, the
boundaries, and the relationship the between
spaces, (5) the athmospherical qualities of space, (6)
the classification of the users in spaces, (7) the
intensity of the users in spaces, and (8) the manner
and the position of the users in spaces.
Discussion
Discussion of aspects of architectural design
and spatial mosque in this study are grouped into
three components based on space division
components, (1) fixed-feature components, (2) semifixed features components, and (3) non fixed-feature
components.
Fixed-Feature Components
The first space component is a fixed-feature
components, (a) the scale, size, and depth of space,
(b) the classification and placement of space, and
(c) the architectural expressions. Spatial elements
and architectural components are grouped into a
fixed space (fixed-feature) because these elements
tend to be fixed and not changed in the long term.
a. The Scale, size, and depth of space
There is a difference in scale space in the third
mosque studied. There was a monumentality in
space scale in the main prayer room of the Masjid
An-Nur Jagalan and Masjid Jami' Kauman, while the
scale of the main prayer space in Masjid Gading
Pesantren mostly familiar. However, in the third
mosque there is a proportional ratio between the
overall scale of the mosque building with outer
space and the scale of the surrounding environment.
In Masjid An-Nur Jagalan and Masjid Gading
Pesantren scales formed between the mosque
building
with
the
surrounding
residential
neighborhood is a fairly intimate scale space.
Meanwhile, the Masjid Jami 'Kauman, monumental
scale is formed by the fusion of mosque building in
the square that is wide enough in front of the
mosque. Psychologically, the monumental scale
giving effect a sense of 'small' and 'foreign' to the
environment. Space outside the mosque a familiar
scale to help visitors who come to feel 'closer' and
'acceptable' in the mosque’s neighborhood.
The scale of the mosque with the surrounding
environment is part of the human perception of
shape (form). This is consistent with the theory
proposed in Gestalt Theory4, that there are 6 (six)
properties that influence the perception of shape
(form), 1) proximity, 2) similarity, 3) closure, 4)
continuity, 5) area and symmetry, and 6) figure and
ground. The scale of the mosque in this case relates
to the distance and size, when the mosque was in
| 71
the neighborhood, then the distance which tend to
be close to home and communities supported the
mosque an inconspicuous appearance, giving the
effect of similarity (similarity) with its environment,
so it does not seem strange in the neighborhood.
When the mosque which has close proximity to the
settlements have too monumental scale, it will give
effect to contrast with the surrounding environment,
and memorable are not familiar.
Therefore, the most appropriate scale of space
and buildings for community based mosques is an
harmonious scale with the surrounding environment.
There are quiet familiar scale of the building and
surrounding outer space, balancing size with
surrounding environment, and not so monumental.
The size and depth of the mosque is closely linked to
the scale space. Large spaces tend to have a
monumental scale. In the third mosque studied, the
size of the main mosque prayer room tends to
exceed the space requirements for prayers five
times a day on weekdays. This is evident from the
mosque daily occupancy during the five daily prayers
that only about one to thirteen rows, while the
number of rows that are available in mosques it is
twenty (Masjid Gading Pesantren), forty (Masjid AnNur Jagalan) to ninety (Masjid Jami 'Kauman) rows.
Mosque of daily occupancy at most of the time the
five daily prayers can reach up to 50% of the main
prayer space can only be observed in the Masjid
Gading Pesantren. The rest, the main prayer halls of
mosques are just filled with worshipers at Friday
prayers and the prayers in Idul Fitri and Idul Adha. At
the times like these, the main mosque prayer room
is insufficient for the number of jamaah, so the patio
and yard is also used as a prayer area.
Meanwhile, based on the behavioral science in
architecture, size and depth of field affect human
perception of space. The space is too large and in
tended to be perceived as a space alien or gripping.
This is due, the human perception of space is
influenced by several things, among them by size.
The size can also affect the depth of space. Objects
closer seem larger than the same size but with a
longer distance5. It can be observed also in the
room. Edward T. White states, a reasonable scale
will adjust the space between the size of the room
with the activities carried out in it, and is based on
the physical and spiritual comfort. The book also
explained that there is also a lounge with a
magnificent scale, where the size of the existing
excess space for the activities in it, this is usually to
give the impression of majesty and grandeur. That
opinions can provide an overview on this research,
that when the mosque is located in the middle of the
settlement has a large room sizes and contrasts with
the surrounding environment, it will increasingly
look great as the distance to the surrounding
environment is relatively close. The size of a large
space will also give the impression of space with
great scale, that would provide 'psychological
distance' with the surrounding community.
Thus, the size and depth of the main prayer
halls of mosques-based society should be considered
in accordance with the needs and daily occupancy
72
mosque, the mosque in order not to be too large and
monumental. Furthermore, to meet the needs of
occasional mosque during Friday prayers or prayers
in Idul Fitri and Idul Adha, patio and courtyard of the
mosque as a multipurpose area that can be
expanded. Therefore, the design of the terrace and
the courtyard of the mosque also should consider the
possibilities of expansion of worshipers at this
particular moment.
Figure 1. Scale, size, and depth of space in Masjid Annur
Jagalan, Masjid Jami’ Kauman,
and Masjid Gading Pesantren
b. The classification and placement of space
In general, according to the classification and
positioned space contained in the third mosque
studied can be divided into three zones, (1) inner
zone, consisting of a prohibited space such as the
mihrab and the main prayer room, and specificpurpose space such as ablution space and space for
takmir , (2) transition zone, consisting of a
multipurpose space like a patio or porch, and (3)
outer zones, consisting of yard and path that are
outside space. Based on the type and placement
spaces on the third of this mosque, it can be
observed the peculiarities of behavior of jamaah
who come from local people and newcomer jamaah
or traveler. As noted earlier, jamaah who came from
the local community has a tendency to directly enter
the main prayer space, whereas the newcomer
jamaah or travelers tend to perform activities on the
patio or porch before and after the following prayers
in the main prayer room. Based on the theory of
territoriality, this trend shows that the jamaah who
came from the local community have regarded the
mosque as part of their territory (territories
secondary). Meanwhile, the newcomer or traveler
jamaah consider that they are not their territory.
Therefore, their behavior indicates that they feel
more comfortable to move in outer space zone or
transition zone (public territory). This is interesting,
because as a public building or facility mosque is
actually 'owned' by all elements of muslim society.
But this phenomenon is also very reasonable because
a person's behavior in areas unfamiliar to him usually
strongly influenced by the initial perception of the
region. Conversely, if the region has been frequently
visited, the initial perception is no longer the main
thing that affects behavior. There has been a
process of 'habituation' or habituation that makes a
person less sensitive again in response to his
surroundings. Habituation or habituation occurs
when a stimulus that can be perceived no change or
constant, so the response to it has decreased.
According to Holahan6, there are 3 aspects contained
in the environmental stimuli, namely (1) contains
nothing new, (2) contains a surprise, and (3) reveals
inequality. Therefore, if there are senses in humans
can not catch a novelty, surprise, or perceived
inequality in the environment, then the response
that occurs will decrease the intensity. Of behavioral
phenomena that occur on the third mosque above,
can be seen that the jamaah who come from
surrounding communities more use of the main
prayer hall, and many newcomer jamaah and
travelers using the patio area or transition zone. This
suggests that habituation occurred in jamaah from
the surrounding community who freely use the main
prayer hall. In contrast to immigrants from outside
and travelers who consider that the mosque is a
place that is new to them, so they do not usually use
the main prayer hall which is still foreign to them.
The newcomer jamaah tend to choose the
transitional zone of the terrace which is a public
territory.
Since the jamaah arrivals are still strongly
influenced by the initial perception of the
environment in the early times of his coming to the
mosque, then attention to the impact of the draft
zone of outer space and that this transition zone to
the perception they need attention. It is important
to design the outer space zones and transition zones
are open and accepting entrants memorable. Some
examples are the design of barrier that is not too
close, the terrace is quite spacious, comfortable,
and quiet, placement terrace and the main prayer
room which is easily visible and accessible from
outside the footprint, circulation is easily
understood, and the pages are pretty open.
Meanwhile, for the jamaah who came from the local
community, physical considerations such as ease of
achievement, comfort, and peace of the main prayer
room is also a factor to consider.
Figure 2. The classification and placement of space in
Masjid Annur Jagalan, Masjid Jami’ Kauman,
c. Architectural Expression
Of the three studied mosque, an architectural
expression of Masjid Jami Kauman more grandiose
and monumental than two other mosques. This is
due to the length of the journey of this mosque and
the many who have gone through the process of
renovation. In addition, the Masjid Jami 'Kauman
also located just west of alun-alun Malang that led
to the monumental scale of the building which was
proportional to the size of the plaza area. However,
when entering the main prayer room, a look of
grandeur and monumentalism was quite balanced by
the locality of architectural form, structure, and
material will be retained since the mosque was first
built. Therefore, the architectural expression that
can be observed in the main prayer room is the
architectural expression that was familiar to the
local community for decades.
Meanwhile, two other mosques of architectural
expression is more simple and in harmony with the
surrounding residential neighborhood. Comparison of
the scale of the mosque building with the
surrounding buildings are not too flashy, even the
existence of mosques tend to blend with the
residential buildings around it. Mosque which
reaches a height of two floors is also quite balanced
with residential buildings which height ranged
between one and two floors. Architectural
vocabulary that is used is also not much different
from the surrounding environment, such as models of
doors and windows, flooring and wall material,
barrier, open layout and space, and so on.
The third equation of this mosque is the third use
the same architectural language that has been
conceived as a feature of the mosque communities
are commonly used, among which is the number of
doors and windows to be a marker of openness
mosque, a minaret or roof forms that become
markers of the mosque, the calligraphy on the walls,
and so on. The existence of such markers is very
important that the mosque can be identified or
recognized as a mosque by the community, both
local people and travelers or immigrants. As already
known, the community has a collective memory of
the forms which for years they identify and record as
the prevalence of the mosque. Hershberger7 in his
writings, "predicting the Meaning of Architecture",
stating that the meaning of such a process is
categorized into the referential meanings associated
with the introduction of the form as a symbol of an
object or other events, an introduction to the use
and benefit (physical, physiological, psychological,
social, cultural, and so on).
However, it does not mean an architect is bound
only to the referential meanings held by this society.
The design of the mosque-based architectural
expression of this referential meaning, as stated by
Mohd. Tajuddin, can be restricted only to the extent
that the building had been known as a mosque by
the community. Moreover, the architects can
explore the diverse architectural forms as long as it
does not contain the harm (mudharat).
| 73
Figure 3. The Architectural Expression of Masjid Annur
Jagalan, Masjid Jami Kauman,
designed more flexible. Some spaces such as
women's prayer rooms that are semi-permanent,
ablution rooms, and bathrooms have more limited
openness due to demands for privacy in these
spaces.
From the above considerations, the design of
the main mosque spaces can be designed in a
flexible openness through the use of limiting
elements of a semi fixed. Nevertheless, the
distinction of each room should still be recognized
through the juxtaposition relationship between
space. Interpenetration spaces can also resulted any
time, for example during Friday prayer or more
events that requires more open space. This can
resulted with barrier elements which flexible and
semi fixed, such as folding doors, walls shear, and so
on. However, the interpenetration spaces are can
not be designed as fixed or permanent spaces
because of the need for a clear distinction in the
activities of worship in the main prayer room and
more diverse activities in the terrace of the mosque.
Semi-fixed Feature Components
The second group is semi fixed feature
component, (a) the openess, the boundaries, and the
relationship
between
space,
and
(b) the
asphomerical qualities of space. This spatial and
architectural elements are grouped into a semi fixed
feature because these elements tend to be
somewhat fixed but can change fairly, quickly, and
easily.
a.
The Openness, the boundaries, and the
relationship between space
Of the various spaces contained in the third
mosque studied, in general the main rooms such as
the mihrab, the main prayer room, terrace, and yard
are open spaces. Mihrab spaces together with the
main prayer room, but still can be distinguished from
the size of the main prayer room. The main prayer
halls in the third mosque was entirely furnished with
lots of doors and windows which produces an open
impression. Due to the presence of doors and
windows that can be easily opened and closed here,
the degree of openness of the main prayer room to
be very flexible and can be changed at any time
depending on the activity that takes place in it.
However, the presence of the walls still produce a
strong impression of space and a separate area with
a terrace and courtyard. The relationship between
the main prayer room with terrace was still a
juxtaposition relationships, because they still
specifically limits the space between them.
From the standpoint of perception of space, it is
important to still be able to distinguish the types of
existing space in the mosque, according to the
benefits of each, that is prohibited space,
multipurpose space, specific purpose space, and
outside space. Sometimes, these spaces are required
to be open, but still recognizable the differences.
Prohibited space such as the mihrab and the main
prayer space bound by the rules of prayers, while
the patio or porch is more multipurpose so it can be
74
Figure 4. the openess, the boundaries and the relation
between space in Masjid Annur Jagalan, Masjid Jami’
Kauman and Masjid Gading Pesantren
b. The atmospherical qualities of space
Of some aspects of atmospherichal space that
can be felt, lighting is one aspect that greatly
affects human perception. Natural lighting and
artificial lighting in the third mosque studied
producing quality space suitable atmosphere for
worship activities and educational activities that
take place in it. The atmospherical inner space zone
in the mosque is quite bright but not dazzling
because it is not from direct sunlight, but the diffuse
light entering through existing openings. Similarly,
the quality of air circulation and acoustics in the
main prayer room. Cross ventilation derived from the
number of open doors and windows make the rooms
are quite comfortable. The existence of elements of
semi-permanent barrier to absorb sound and also
prayer rugs to help create peace in the main prayer
room.
In the other hand, the quality of the atmosphere in
the room terraces of the mosque is actually less
attention. In some areas of the terrace, natural
lighting obtained is the direct rays of the sun's glare
and heat. This is because the ceiling height is too
monumental terrace to shade from the sun, wind,
and rain. Location of terraces that are too close to
the road also resulted in this area is easy to obtain
the flow noise and dust coming from the road. This is
unfortunate because it is actually the terrace is the
best place chosen by the travelers, as described in
the previous section. In addition, the terrace is also
a multi purpose room which is very useful for a
variety of activities at the mosque. Therefore, the
atmospherical quality aspects of space, and the
design of comfortable teracce must be considered,
although not the same with the atmospherical
quality in main prayers space. Thus, not only the
perception of the early travelers jamaah will be
formed by the comfortable of the terrace of this
mosque. A long with the existencies of mosques with
local communities, referential meanings can be
formed by use the terrace for a variety of social
activities at the mosque daily.
Figure 5. the asmopherical qualities of space in Masjid
Annur Jagalan, Masjid Jami’ Kauman and Masjid Gading
Pesantren
non-local student that regulary come to masjid for
pray or ta’lim.
In contrast, in the Masjid Jami' Kauman, the
intensity of travelers jamaah who come to the
mosque are not regular enough, especially in the
afternoon
until
the
evening.
In addition to the above grouping, behavior patterns
of jamaah can be classification based on age. Old
people,
adults,
adolescents,
and
children
encountered as user groups in mosque. Children tend
to use the mosque as a place to play, meet friends,
and study. Sometimes children are not following
prayers, but keep playing while waiting to be study
on the terrace and courtyard. Meanwhile, the other
age groups use mosques as a place of worship in
addition to the five daily prayers in congregation as
well as a place to stay in touch with neighbors and
friends.
From the above it can be observed that the
presence of various groups who use the mosque for a
variety of activities led to the design of the mosque
should consider the existence of these various
circles. Children who like to play in the mosque
should
also
be
considered
its
existence.
Consideration of the existence of children in the
mosque can not be avoided, because this is where
they get religious education are sometimes not
available to them at school and at home. Children
can not be kept away from the mosque, because of
their referential meaning when adults are also began
from childhood. The design of the mosque can be
more friendly to children, taking into account the
factor of safety and comfort them, while still
considering play as the usual activity on the terrace
and in the yard does not disturb the worship activity
in the main prayer room. For that, the existence of
terraces and yard as a multi-purpose area must get
the good consideration of various aspects.
Not-fixed Feature Components
The third group of the space component is non
fixed feature, (a) the classification of the users in
spaces, (b) the intensity of the user space, and (c)
the manner and position of the user space. This
elements are grouped into non-fixed feature
component because these relation with humans and
their setting that can always change every time.
a. The classification of the users in spaces
As described in the previous chapter, there are
two main groups of users mosque which has a
different behavior pattern, jamaah who came from
the local community and travelers or jamaah who
are coming from different areas. In the three
mosques that have been studied, there are
differences in the ratio between the number of local
jamaah and newcomers jamaah. In Masjid An-Nur
Jagalan, the number of local jamah and travelers
jamaah can be quite balanced in times of ta’lim.
Outside these times, jamaah is dominated by the
local communities. Meanwhile, there bit of travelers
jamaah in Masjid Gading Pesantren. Local jamaah is
dominated by students. Travelers jamaah mostly as
Figure 6. the users in spaces in Masjid Annur Jagalan,
Masjid Jami’ Kauman and Masjid Gading Pesantren
b. The intensity of the users in spaces
The intensity of the third user of this mosque is
very high at certain moments, such as, prayers,
learning the Koran, haul, and Friday prayers.
However, the daily occupancy at the mosque during
prayer five times a day is only about one to thirteen
| 75
rows, while the number of rows that are available in
mosques it is twenty (Masjid Gading Pesantren),
forty (Masjid An-Nur Jagalan) up to ninety (Masjid
Jami 'Kauman) rows. The daily occupancy at most of
the time the five daily prayers can reach up to 50%
of the main prayer space is only found in Masjid
Gading Pesantren.
Above facts show that basically the mosque is a
multifunctional institution, religious and social
functions. Therefore, consideration of the ratio of
main prayer room as a prohibited space with wide
terraces and a yard that multipurpose should based
multi-functionality
of
this
community.
The
calculation may take into consideration the vast
space occupancy prohibited mosque for daily prayers
five times, while the vast multipurpose space
calculation may consider high intensity users on the
occasional mosque activities as mentioned above.
make use of the terrace as a place to wait for the
implementation of the prayer. Most of the jamaah
who are local students or non local students prefer
to directly enter the main prayer room area. Another
phenomenon related to the behavior typical of this
jamaah is the choice of location when praying. In the
third mosque studied, the general location of
jamaah who occupy the first rows are the old people
and adults.
Conclusions
1.
2.
Figure 7. the intensity of users in spaces in Masjid Annur
Jagalan, Masjid Jami’ Kauman and Masjid Gading
Pesantren
c. The Manner and the Position of the Users in
Space
The similarity of the manner and the position of
the users can be observed from the third jamaah
mosques are came from the local communities that
has a tendency to directly enter the main prayer
space and move in it, whereas the travelers jamaah
tend to move in the terrace mosque a more open
and within easy reach. This can be seen from the
user's position in the Masjid Jami 'Kauman a much
visited by travelers. The intensity of activity in the
area of the front terrace and side of the mosque is
quite high, especially at times when quite a lot of
travelers who visit at this mosque. The travelers
rested, calling, chatting, lying down, prayed
circumcision in the terrace area of the mosque.
Some jamaah travelers even have a tendency to
connect the first row in the prayers in this terrace
area, instead of taking place in the back row in the
main prayer room. Conversely, the local community
of Kampung Kauman most directly to the main
prayer room and perform various activities in it. By
contrast, in the Masjid Gading Pesantren rarely
visited by travelers enough, the intensity of activity
in the terrace area is very low. Only when there are
one or two travelers who stop at this mosque, they
76
3.
4.
5.
6.
The calculation may take into consideration the
vast space occupancy prohibited mosque for
daily prayers five times, while the vast
multipurpose space calculation may consider
high intensity users on the occasional mosque
activities as mentioned above. Thus, all
functions can be embodied in the mosque as
well without making the mosque building needs
grow beyond the limit, and to avoid the
monumentality and disproportionate to the
scale of buildings in the surrounding
environment
It is important to design the outer space zone
and transition zone that memorable journey, or
open and receptive to newcomers, this is
because the travelers are just one or two visits
to the mosque is still heavily influenced by
their initial perceptions of the design of the
mosque. Some examples are the design of
barrier that is not too close, wide terrace,,
comfortable, placement terrace and the main
prayer room which is easily visible and
accessible from outside, easy circulation, and
the open yard.
The design of the mosque should utilize
markers that have been known in the
community, so the building can be identified as
a mosque by the community, both local people
and travelers. The design of the mosque-based
architectural expression of this referential
meaning can be restricted only to the extent
that the building had been known as a mosque
by the community. Moreover, the architects
can explore the diverse architectural forms as
long as it does not contain the harm
(mudharat).
It is important to still be able to distinguish the
types of existing space in the mosque,
according to the benefits of each, that is
prohibited space, multipurpose space, specific
purpose space, and outside space.
In the aspect of quality of atmospheric space,
terrace design is quite comfortable.
The existence of various groups who use the
mosque for a variety of activities led to the
design of the mosque should consider the
presence of them all. The design of the mosque
can be more friendly to children, taking into
account the factor of safety and comfort them,
while still considering to play the usual activity
on the terrace and in the yard does not
interfere with the activity of worship is
7.
performed in the main prayer room. Therefore,
the existence of terraces and yard as a multipurpose area must get the good consideration
of various aspects.
The design of the spaces at the mosque may
consider preferability (the tendency to choose)
users for specific locations in the mosque to
gain benefits at the same time to avoid harm
from the design of these spaces.
Referensi
1
2
3
4
5
6
7
Suryadarma Ali. 2011. Pertumbuhan Masjid
Paling Kecil Dibanding Rumah Ibadah Lain.
http://www.suaraislam.com/news/berita/nasional/2578pertumbuhan-masjid-paling-kecil-dibandingrumah-ibadah-lain, diakses tanggal 25 April
2011
Yulia Eka Putrie. 2010. “Merenungkan Kembali
Makna Monumentalitas Arsitektur Masjid”.
Dalam Prosiding Seminar Makna 101010 Jurusan
Arsitektur ITS Surabaya.
Yulia Eka Putrie Putrie. 2010. “Merenungkan
Kembali Makna Monumentalitas Arsitektur
Masjid”. Dalam Prosiding Seminar Makna
101010 Jurusan Arsitektur ITS Surabaya.
Deddy Halim. 2005. Psikologi Arsitektur:
Pengantar Kajian Lintas Disiplin. Jakarta: PT.
Gramedia
Deddy Halim. 2005. Psikologi Arsitektur:
Pengantar Kajian Lintas Disiplin. Jakarta: PT.
Gramedia
CJ. Holahan. 1976. ”Environmental Change in
psychiatric setting: A social system analysis”.
Human Relations. February 1976 vol. 29 no. 2
p. 153-166
Robert G. Hershberger. 1974. “Predicting the
Meaning of Architecture”. dalam Jon Lang,
Charles Burnette, Walter Moleski and David
Vachon (eds.). Designing for Human Behavior.
Stoudsburg, Pennsylvania: Dowden, Hutchinson
& Ross, Inc. 150
| 77
PENERAPAN TEKNOLOGI SMART BUILDING PADA PERANCANGAN
SMART MASJID
Khalid Abdul Mannan
Jurusan Teknik Arsitektur, FSaintek, UIN Maulana Malik
Ibrahim Malang
Aulia Fikriarini Muchlis
Jurusan Teknik Arsitektur, FSaintek, UIN Maulana Malik
Ibrahim Malang
Abstract
Indonesia has the largest Muslim population in the world, followed by a large number of mosques scattered in
various places and these mosques sometimes have a problem regarding the efficiency in managing the
resources of a mosque. This paper is designed to introduce the concept of mosque design based on the
principles of smart building with the literature study methods and analysis, and comparison to the values in the
philosophy of the Qur'an to determine the suitability of the application of smart building technology in the
design of a mosque. With the support of some religious activities program, the expected result is "smart
mosque", that would also suit with the site and user.
Keywords: mosque, smart building
Abstrak
Indonesia merupakan negara dengan penduduk muslim terbanyak di dunia. Walaupun demikian, di balik
jumlahnya yang banyak, sering dijumpai permasalahan menyangkut efisiensi dalam pengelolaaan sumber daya
sebuah masjid. Tulisan ini dibuat untuk mengenalkan konsep perancangan masjid berdasarkan prinsip-prinsip
smart building, dimana smart building adalah teknologi untuk mengangkat tingkat efisiensi dalam pengelolaan
sebuah bangunan. Metode yang digunakan adalah studi literatur dan analisis,disertai komparasi dengan nilainilai perancangan dalam al-Qur’an untuk menentukan tingkat kesesuaian penerapan teknologi smart building
dalam perancangan sebuah masjid. Hasilnya adalah teknologi smart building sesuai untuk diterapkan dalam
perancangan masjid.
Kata kunci: masjid, smart building
Pendahuluan
Indonesia merupakan negara dengan penduduk
muslim terbanyak di dunia. Pertumbuhan penduduk
muslimnya yang pesat berpengaruh terhadap jumlah
masjid di Indonesia yang tumbuh dengan pesat pula.
Dengan jumlah penduduk muslim di tahun 2012 yang
mencapai 88% atau sekitar 210 juta dari 240 juta
penduduk Indonesia, kini terdapat sekitar 600 ribu
masjid di Indonesia dengan pertumbuhan mencapai
60% per tahun.
Walaupun demikian, di balik jumlahnya yang
banyak,
sering
kita
jumpai
permasalahan
menyangkut esensi dan nilai dalam perancangan
sebuah masjid. Hal ini antara lain dipengaruhi oleh
cara pandang seorang arsitek dalam memahami
filosofi dari sebuah masjid. Apabila dalam
perancangannya masjid dipahami sebagai rumah
Tuhan, implikasi yang muncul adalah perlombaan
untuk merancang masjid yang terbesar, termahal,
78
terbaik, ataupun terindah1. Kemewahan arsitektur
masjid seringkali dijadikan simbol kesyukuran atas
rahmat Allah swt., yang sebenarnya kontradiktif
dengan anjuran untuk tidak berlebih-lebihan dan
menonjolkan diri2.
Dengan demikian, dapat disimpulkan bahwa
masjid yang baik bukanlah masjid yang indah dari
bentuknya saja, namun juga benar, sesuai nilai-nilai
ajaran Islam yang terkandung dalam al-Qur’an dan
Hadits. Oleh karena itu, pendekatan yang sesuai
untuk dipakai dalam perancangan masjid adalah
pendekatan kontekstual, dimana isu ataupun
permasalahan yang ada menjadi hal yang diangkat
untuk diselesaikan melalui perancangan sebuah
masjid. Permasalahan tersebut antara lain mencakup
permasalahan sosial seperti kemiskinan dan tingginya
angka pengangguran serta permasalahan lingkungan
seperti global warning dan efek rumah kaca.
Terkait hal tersebut, teknologi smart
building dapat menjadi alternatif solusi untuk
penyelesaian masalah lingkungan dalam perancangan
sebuah masjid. Teknologi smart building mampu
mengangkat tingkat efisiensi pengelolaan dalam
sebuah bangunan, sehingga sesuai untuk mengurangi
konsumsi energi yang digunakan dalam aktivitas
sebuah masjid. Selain itu banyak persamaan antara
prinsip-prinsip dari teknologi smart building dengan
nilai-nilai ajaran Islam seperti kemanfaatan,
efisiensi, dan ketidak-mubaziran. Hal ini secara tidak
langsung dapat menjadi contoh penerapan nilai-nilai
ajaran Islam secara langsung, sehingga masyarakat
ke depannya diharapkan dapat lebih menerima dan
mengerti arti sesungguhnya dari nilai-nilai ajaran
Islam tersebut.
Metode
Metode yang digunakan adalah studi literatur
pada tema dan objek yang dibahas, yakni masjid dan
smart buidling. Hasil dari studi literatur kemudian
dikomparasikan dengan nilai-nilai ajaran Islam dalam
al-Qur’an untuk menentukan tingkat kesesuaian
antara teknologi smart buildingdengan nilai-nilai
ajaran Islam. Hasil dari komparasi tersebut berupa
prinsip-prinsip dasar smart building yang sesuai
dengan nilai-nilai ajaran Islam.
Selanjutnya, prinsip-prinsip tersebut digunakan
sebagai acuan dalam studi banding pada rancangan
masjid-masjid yang sudah ada. Dari hasil studi
banding nantinya diperoleh jenis teknologi smart
building apa saja yang sesuai untuk diterapkan
dalam perancangan sebuah masjid.
Hasil dan Diskusi
Istilah masjid memiliki akar kata dari bahasa
Aram. Kata masgid (m-s-g-d) dalam bahasa Aram
berarti tiang suci atau tempat sembahan, ditemukan
dalam sebuah inskripsi dari abad ke-5sebelum
masehi. Kata masjid dalam bahasa Inggris disebut
mosque yang berasal dari kata mezquita dalam
bahasa spanyol yang kemudian populer dan dipakai
dalam bahasa Inggris secara luas3.
Istilah masjid sendiri secara terminologis
berarti
suatu
badan
atau
institusi
yang
diperuntukkan sebagai pusat ibadah dari orang-orang
mukmin, dimana sentral kegiatan mereka berpusat
disana, mulai dari kegiatan menghambakan diri
kepada Allah swt sampai kepada perjuangan hidup
yang berdimensi dunia semata. Dr Makhmud Syafi’e
dalam tulisannya “Perspektif Sejarah dan Hukum
Islam”4 menyebutkan bahwa mengingat akar kata
masjid bermakna tunduk dan patuh, maka hakikat
masjid itu adalah tempat melakukan segala aktivitas
ibadah sebagai manifestasi dari ketaatan kepada
Allah semata.
Ditinjau dari jenisnya, ibadah dalam Islam
terbagi menjadi dua, dengan bentuk dan sifat yang
berbeda antara satu dengan lainnya. Umay M.
Dja’far Shiddieq memaparkan bahwa ibadah ditinjau
dari jenisnya terbagi menjadi dua jenis, yaitu ibadah
mahdah dan ibadah ghairu mahdah. Ibadah mahdhah
atau ibadah khusus adalah ibadah yang ketentuannya
akan tingkat, tata cara dan perincian-perinciannya
telah ditetapkan oleh Allah swt. Jenis ibadah yang
termasuk
ibadah
mahdhah
adalah
wudhu,
tayammum, mandi hadats, shalat, shiyam, haji dan
umrah. Sedangkan ibadah ghairu mahdhah atau
ibadah umum adalah segala amalan yang diizinkan
oleh Allah.Contoh ibadah ghairu mahdhah adalah
belajar, dzikir, tolong menolong dan lain sebagainya.
Dalam penerapannya, ibadah ghairu mahdah
mencakup ke dalam seluruh perbuatan baik yang
dilakukan dengan niat untuk mencari ridha dari
Allah. Maka, apabila dalam masjid digunakan
teknologi terbaru yang bermanfaat dengan niat baik
maka hukum penggunaanya adalah mubah, karena
sifatnya yang termasuk ke dalam kategori ibadah
maghdah.
Smart building sendiri sebenarnya bukanlah hal
baru dalam dunia konstruksi atau pembangunan.
Smart buildingsystem atau mungkin juga biasa
disebut intelligent building system adalah sebuah
integrasi teknologi dengan instalasi bangunan yang
memungkinkan seluruh perangkat fasilitas gedung
dapat dirancang dan diprogram sesuai kebutuhan,
keinginan, dan kontrol otomatis terpusat. Banyak
sekali perbedaan pendapat mengenai pengertian
smart building. Untuk itu dalam bukunya Intelligent
Buildings
and
Automation,
Shengwei
Wang
membaginya ke dalam 3 kategori yang terdiri dari:
a. Performance Based Definitions
Dengan mengoptimalkan performa bangunan
yang dibuat untuk efisiensi lingkungan dan pada saat
itu juga mampu menggunakan dan mengatur sumber
energi bangunan dan meminimalkan life cost
perangkat dan utilitas bangunan. Smart building
menyediakan efisiensi tinggi, kenyamanan dan
kesesuaian
dengan
lingkungan
dengan
mengoptimalkan penerapan struktur, sistem, servis
dan manajemen. Smart building juga harus mampu
beradaptasi dan memberikan respon cepat dalam
berbagai perubahan kondisi internal maupun
external dan dalam menghadapi tuntutan users.
b. Services Based Definitions
Dalam tujuan utamanya bangunan harus mampu
menyediakan kualitas servis bagi user. Japanese
Intelligent Building Institute (JIBI) mendefinisikan
smart building atau intelligent building adalah
sebuah bangunan dengan fungsi servis komunikasi,
otomatisasi bangunan dan mampu menyesuaikan
dengan aktivitas user. Di Jepang 4 aspek layanan
servis dibagi menjadi 4 sesuai dengan key issue
smart building yaitu:
1. Layanan dalam menerima dan menghubungkan
informasi serta mendukung efisiensi control
manajemen
2. Menjamin kepuasan dan kenyamanan user yang
bekerja atau berada di dalamnya
3. Merasionalkan manajemen bangunan dalam
menyediakan layanan administrasi yang murah.
4. Perubahan yang cepat, fleksibel dan ekonomis
dalam responnya terhadap sosiologi lingkungan,
| 79
komplektivitas dan bermacam-macamnya tuntutan
pekerjaan serta strategi bisnis.
c. System Based Definitions
Smart building harus memiliki sebuah teknologi
dan system teknologi yang digabungkan. Chinese
Intelligent Building Design Standard mengeluarkan
standar yang harus dimiliki smart building yaitu
menyediakan otomatisasi bangunan, system jaringan
komunikasi, optimalisasi integrasi komposisi dalam
struktur,
sitem,
servis,
manajemen
dalam
menyediakan efisiensi tinggi, kenyamanan dan
ketenangan bagi users.
Dari uraian di atas dapat disimpulkan bahwa
bangunan smart building atau intelligent building
haruslah memenuhi aspek-aspek perancangan
seperti:
1. Menyediakan informasi dan mengoptimalkan
performa building system dan fasilitas.
2. Aktif dalam memonitor dan mendeteksi kesalahan
dan kekurangan dalam building systems.
3. Mengintegrasikan system untuk dalam kegiatan
bisnis, real time report dan manajemen operasi
utilitas, energy dan kenyamanan users.
4. Menggabungkan tools, teknologi, sumber energy
dan layanan dalam mengkontribusikan konservasi
energy dan sustainability atau keberlanjutan
lingkungan.
Penerapan Smart Building dalam Bangunan
Dalam smart building melibatkan berbagai
instalasi
dan
penggunaan
kecanggihan
dan
terintegrasi dalam system teknologi bangunan.
Sistem ini mencakup otomatisasi bangunan,
keamanan, telekomunikasi, sistem pengguna, dan
sistem manajemen fasilitas. Smart Building
mengenali dan menunjukkan kemajuan teknologi dan
konvergensi sistem bangunan, unsur-unsur umum
dari sistem dan fungsionalitas tambahan bahwa
sistem
telah
terintegrasi.
Smart
building
memberikan tindak lanjut informasi mengenai
bangunan atau ruang dalam bangunan untuk
memungkinkan pemilik bangunan atau penghuni
mengelola gedung dan ruang.
Smart building memberikan pendekatan yang
paling efektif dalam mendesain dan dalam
membangun system teknologi. Cara konvensional
merancang dan membangun sebuah bangunan namun
mengoperasikan system secara terpisah. Artinya
kurang ada kerjasama antara semua sub-sistem
sehingga sistem yang ada secara keseluruhan
menjadi tidak. Lebih jauh dijelaskan pada gambar di
bawah ini:
Gambar 1.1. Sistem Kontrol Teknologi Bangunan
Konvensional
(sumber: Sinopoli, 2010:3)
Smart building mengambil pendekatan yang berbeda
dalam merancang sebuah sistem. Pada dasarnya,
satu desain atau koordinat dari seluruh desain
bangunan bersistem teknologi termasuk ke dalam
dokumen konstruksi yang terpadu dan konsisten.
Dokumen konstruksi menentukan setiap sistem dan
alamat sistem elemen umum atau sebuah integrasi
untuk sistem. Ini termasuk kabel, jalur kabel,
peralatan kamar, database sistem, dan komunikasi
protokol antar perangkat. Salah satu desain
konsolidasi ini kemudian dipasang oleh kontraktor,
disebut sebagai Kontraktor Teknologi atau sebagai
Master System Integrator.
Proses ini mengurangi ineffisiensi dalam proses
desain dan konstruksi, menghemat waktu dan uang.
Selama operasi bangunan, bangunan sistem teknologi
yang terintegrasi secara horizontal antara semua
subsistem maupun vertikal, yang subsistem dalam
sistem
manajemen
fasilitas
bisnis
memungkinkan system informasi dan data operasi
gedung digunakan oleh beberapa individu yang
menempati dan mengelola bangunan. Lebih jauh
mengenai penjelasan smart building system
dijelaskan pada gambar berikut ini:
Gambar 2.19. Penerapan Integrated Building System
pada Smart Building
(sumber: Sinopoli, 2010:4)
Smart Building juga memiliki komponen penting
mengenai penggunaan energi dan sustainable
bangunan dan jaringan smart elektrical. Otomatisasi
bangunan
sistem, seperti kontrol HVAC,
pencahayaan kontrol, manajemen daya, dan
80
metering
memainkan
peran
utama
dalam
menentukan efisiensi energi operasional bangunan.
Jaringan smart elektrical erat dengan Smart
Building. Kekuatan pendorong untuk Smart Building
economic, energy, dan technology. Smart dalam
memanfaatkan infrastruktur teknologi informasi
bangunan utama dan mengambil keuntungan dari
teknologi yang ada. Untuk pengembang dan pemilik,
smart building meningkatkan nilai properti. Untuk
properti dan manajer fasilitas, smart building
menyediakan subsistem yang lebih efektif dan lebih
efisien dalam manajemen, seperti konsolidasi sistem
manajemen. Untuk arsitek, insinyur, dan kontraktor
konstruksi, itu berarti menggabungkan bagian-bagian
dari desain dan konstruksi yang dihasilkan dan
efisiensi dalam manajemen proyek dan penjadwalan
proyek.
Kesimpulan:
Building
Prinsip-Prinsip
Dasar
Smart
Dari penjabaran diatas dapat disimpulkan
prinsip-prinsip dasar dari smart building terkait
perancangan masjid sebagai tempat ibadah. Prinsipprinsip tersebut adalah :
a. Efisiensi
Salah satu tolak ukur keberhasilan suatu
bangunan dalam menerapkan tema smart building
adalah apabila bangunan tersebut sudah efisien
dalam pengelolaannya. Dalam kaitannya dengan
perancangan smart masjid, prinsip efisiensi dapat
diterapkan mulai dari pemilihan lokasi, perencanaan
material, perencanaan pembangunan, perencanaan
sistem utilitas, hingga perencanaan desain bentuk
bangunan.
b. Efektif
Prinsip efektif dalam smart building berarti
penerapan teknologi yang tepat guna, dimana alat
ataupun material yang dipilih sesuai dengan yang
dibutuhkan. Secara filosofis hal ini berarti ketepatan
antara jawaban yang diberikan atas persoalan yang
ada. Dalam perancangan smart masjid ini, prinsip
efektif dapat diterapkan di seluruh aspek
perancangan, terutama diterapkan pada hasil akhir
desain masjid, yang diharapkan mampu sejalan
dengan masalah yang menjadi issue yang ingin
diselesaikan melalui perancangan masjid ini.
c. Kemudahan
Mudah dalam hal ini berarti mudah dalam
mengoperasikan, mudah dalam perawatan, serta
sistem yang ada mudah untuk ditiru dan
dikembangkan ditempat lain dimana dalam
perancangan smart masjid ini diharapkan dapat
menjadi protoype, percontohan bagi masjid-masjid
lainnya dalam mengembangkan dan membuat masjid
yang efektif dan efisien. Dengan demikian, bangunan
masjid akan menjadi media pembelajaran tak
langsung, dimana masyarakat yang ada diharapkan
dapat mengambil pelajaran dari sistem yang ada.
d. Penerapan Teknologi Terbaru
Penerapan
teknologi
terbaru
berarti
menanamkan semangat kebaruan dimana kita diajak
untuk terus belajar dan mencari hal-hal yang baru
yang sekiranya berguna bagi lingkungan dan
masyarakat sekitar. Penerapan prinsip ini yakni pada
pencarian inovasi yang bermanfaat, yang nantinya
digunakan sebagai bagian dari perancangan smart
masjid ini.
Itulah empat hal yang menjadi tolak ukur
penerapan prinsipsmart building dalamperancangan
objek bangunan masjid ini. Satu hal yang penting
adalah prinsip-prinsip tersebut akan menjadi satu
kesatuan yang baik apabila seluruh sistem yang
dipakai dapat diintegrasikan menjadi sebuah sistem
besar yang terpadu.
Referensi
1
Rasdi, Mohammad Tajuddin. 2010. Rekabentuk
Masjid
Sebagai
Pusat
Pengembangan
Masyarakat. Malaysia: Desktop Publisher
2
Putrie, Yulia Eka. 2009. Kontradiksi Simbol dan
Substansi Nilai Islam dalam Arsitektur Masjid.
Lembaga Penelitian dan Pengembangan UIN
Malang. Laporan Penelitian Tidak Diterbitkan.
3
4
http://wikipedia.org/wiki/masjid
Syafi’ie, Makhmud. Tt. Perspektif Sejarah dan
Hukum Islam. unpublished
| 81
PENERAPAN PRINSIP SUSTAINABLE DEVELOPMENT PADA
PERANCANGAN PONDOK PESANTREN ENTERPRENEUR
Achmad Siddiq Annur
Jurusan Teknik Arsitektur, Fakultas Sains dan Teknologi,
UIN Maulana Malik Ibrahim Malang
Andi Baso Mappaturi
Jurusan Teknik Arsitektur, Fakultas Sains dan Teknologi,
UIN Maulana Malik Ibrahim Malang
Abstract
Unhealthy competition among economic actors, and exploitation of natural resources without preservation,
caused a complicated problem in the community. Poor-quality education, especially in moral and religious
education, to be one of the causes of these problems. Therefore, the existence of boarding school as an
educational institution based on Islam is expected to be a solution to decline moral values and religion in this
nation. Through a combination of formal and religious education at a boarding school will provide a strong
mental training for the formation of individual intelligent and noble. In addition, a boarding school with speech
entrepreneurship curriculum in the education system, can provide an added value to the institution.
Prospective employers are responsible for each other and the environment, and economic actors are honest
and committed. Entrepreneur Boarding can be part of an effort to maintain the sustainability of resources,
both natural and human resources. Sustainable development, as the purpose of the object, is a theme that
describes every aspect of the design object. Sustainable development has three principles of sustainability; the
natural environment sustainability, social sustainability and economic sustainability. Starting from the planning
of design, the building process, until the use of the building, always accompanied by the consideration of the
three aspects of sustainability. Through the application of sustainable development as the design theme of the
boarding school entrepreneurs will produce buildings that are environmentally and socially friendly, in addition
to continue to provide investment for owners, users, and the surrounding community.
Keywords: Boarding School Entrepreneur, Sustainable Development, Three Dimensions of Sustainable Development
Abstrak
Persaingan tidak sehat antar pelaku ekonomi, serta pemanfaatan sumber daya alam yang berlebihan tanpa
diimbangi dengan pelestariannya, kini menjadi permasalahan pelik di tengah masyarakat. Pendidikan yang
kurang berkualitas, khususnya pendidikan moral dan agama, menjadi salah satu penyebab atas permasalahan
tersebut. Oleh sebab itu, keberadaan Pondok Pesantren sebagai lembaga pendidikan berbasis agama Islam
diharapkan dapat menjadi solusi atas menurunnya nilai-nilai moral dan agama pada bangsa ini. Melalui
perpaduan antara pendidikan formal dan pendidikan agama pada pondok pesantren akan memberikan pelatihan
mental yang kuat untuk terbentuknya individu cerdas dan berakhlak mulia. Di samping itu, pondok pesantren
dengan pembekalan kurikulum kewirausahaan pada sistem pendidikannya, dapat memberikan nilai tambah
terhadap lembaga pendidikan tersebut. Sehingga dihasilkanlah calon pengusaha yang bertanggungjawab
terhadap sesama dan terhadap lingkungan, serta pelaku ekonomi yang jujur dan berkomitmen. Pondok
Pesantren Enterpreneur dapat menjadi bagian dari usaha untuk mempertahankan keberlanjutan sumber daya,
baik sumber daya alam maupun manusia. Pembangunan yang berkelanjutan atau yang dikenal dengan
sustainable development, sebagaimana tujuan dari obyek pondok pesantren enterpreneur itu sendiri menjadi
tema yang menjiwai tiap aspek perancangan obyek tersebut. Sustainable development memiliki tiga prinsip
keberlanjutan, yakni: keberlanjutan lingkungan alam, keberlanjutan sosial, dan keberlanjutan ekonomi. Mulai
dari tahap perencanaan, pembangunan, hingga penggunaannya, selalu diiringi oleh pertimbangan akan
keberlanjutan tiga aspek tersebut. Melalui penerapan tema sustainable development pada perancangan pondok
pesantren enterpreneur akan dihasilkan bangunan yang ramah lingkungan dan ramah terhadap masyarakat, di
samping tetap memberikan investasi bagi pemilik, pengguna, serta masyarakat di sekitarnya.
Kata kunci: Pondok Pesantren Enterpreneur, Sustainable Development, Tiga Dimensi Sustainable Development
Pendahuluan
Fenomena sosial yang terjadi saat ini tidak
lepas
dari
permasalahan
pendidikan
dan
82
perekonomian, atau korelasi antara keduanya.
Sebagian besar masyarakat memahami tujuan dari
pendidikan hanyalah untuk menunjang perekonomian
di masa mendatang. Padahal esensi terpenting dari
eksistensi pendidikan ialah pembentukan karakter
serta pengendalian perilaku seseorang. Akibatnya,
banyak pelaku ekonomi di negeri ini yang saling
bersaing secara tidak sehat, dan saling merugikan
satu sama lain. Demi tujuan mendapatkan
keuntungan yang sebesar-besarnya, mereka tidak
segan untuk melakukan eksploitasi terhadap
lingkungan,
tanpa
ada
kesadaran
untuk
melestarikannya
kembali.
Melihat
fenomena
tersebut, perlu adanya pendidikan sikap dan mental
yang lebih ketat, agar masyarakat dapat lebih
memperhatikan manusia dan lingkungan sekitarnya
selain untuk mendapatkan keuntungan semata.
Islam sebagai agama yang dipeluk oleh mayoritas
penduduk Indonesia, telah mengajarkan kepada
penganutnya untuk selalu menjaga hubungan yang
baik dengan Tuhannya, dengan sesama, serta dengan
lingkungan alam. Peran manusia sebagai khalifah di
bumi, juga termasuk di dalam ajaran Agama Islam.
Namun, kurangnya kepedulian terhadap sesama dan
terhadap lingkungan alam, banyak terjadi di negeri
yang sebagian besar penduduknya beragama Islam
ini. Dari sini, terlihat jelas bahwa terdapat hubungan
antara kurangnya pemahaman tentang Agama Islam
pada masyarakat, dengan rusaknya perekonomian
serta eksploitasi alam besar-besaran yang kini
terjadi.
Pondok pesantren sebagai lembaga pendidikan
berbasis agama Islam memiliki peluang untuk
mendidik moral dan perilaku masyarakat Indonesia.
Penekanan pada pendidikan anak pesantren atau
santri tidak hanya pada ilmu agama dan ilmu umum
saja, melainkan juga pada pembentukan pribadi
yang beriman, bertaqwa, serta berakhlak mulia. Di
sisi lain, sebagai lembaga pendidikan pondok
pesantren diminati oleh sebagian besar masyarakat
Indonesia yang mayoritas penduduknya muslim.
Tercatat ada sekitar 21.521 pondok pesantren di
Indonesia dengan jumlah santri yang tidak kurang
dari 3 juta orang1.Harapannya, melalui pondok
pesantren inilah permasalahan ekonomi bangsa
dapat terselesaikan.
Perkembangan pesat lembaga pendidikan
pondok pesantren di Indonesia mengiringi pula
perkembangan keilmuan yang diajarkan di dalamnya.
Saat ini klasifikasi pondok pesantren tidak hanya
sebatas model yang berbeda antara pondok
pesantren salaf dan modern saja. Lebih bervariasi
lagi, terdapat beberapa pondok pesantren dengan
ciri khas masing-masing sesuai bidang pendidikan
yang ditekankan. Contohnya pondok pesantren
tahfidz al Quran yang khusus membimbing santri
yang ingin menghafal al Quran hingga pondok bahasa
asing yang didalamnya menerapkan penggunaan
bahasa asing dalam percakapan sehari-hari. Dari
fenomena permasalahan ekonomi yang terjadi di
Indonesia saat ini, alangkah baiknya jika terdapat
pondok pesantren yang menyediakan fasilitas
pendidikan perekonomian, yang dalam hal ini adalah
wirausaha. Maka perancangan pondok pesantren
berbasis
wirausaha
atau
pondok
pesantren
enterpreneur menjadi menarik untuk dibahas,
sebagai solusi atas isu sosial yang terjadi di
masyarakat dewasa ini.
Keberadaaan Pondok Pesantren Enterpreneur
menjadi sebuah perwujudan integrasi keilmuan, baik
integrasi antara ilmu agama dan ilmu pengetahuan
umum, integrasi antara ilmu secara teori maupun
praktek, integrasi antara ilmu tentang sikap individu
terhadap ilmu tentang kemasyarakatan, serta
integrasi antara kehidupan dunia dan akhirat. Dalam
Islam
telah
diajarkan
tentang
pentingnya
keseimbangan antara kehidupan dunia dan akhirat,
yang dalam firman-Nya berbunyi:
"Dan, carilah pada apa yang telah dianugerahkan
Allah kepadamu (kebahagiaan) negeri akhirat,
janganlah kamu melupakan bagianmu dari
(kenikmatan) duniawi dan berbuat baiklah (kepada
orang lain) sebagaimana Allah telah berbuat baik
kepadamu, dan janganlah kamu berbuat kerusakan
di (muka) bumi. Sesungguhnya Allah tidak menyukai
orang-orang yang berbuat kerusakan." (al Qashash:
77).
Dari ayat tersebut, Allah memerintahkan kepada
manusia untuk selalu berusaha mencari kebahagiaan
di akhirat dengan selalu beribadah serta menjauhi
larangan-Nya. Manusia juga memiliki hak untuk
mendapatkan kebahagiaan di kehidupan dunianya
dengan belajar dan bekerja keras. Dalam upaya
mencari kebahagiaan di dua dunia tersebut Allah
memberikan syarat. Syarat yang pertama yaitu
manusia harus saling memberikan kebaikan kepada
sesama, sehingga dalam beribadah maupun bekerja
janganlah sampai merugikan orang lain. Syarat
berikutnya, dalam pencarian kebahagiaan di dunia
maupun akhirat, Allah melarang manusia untuk
merusak alam. Manusia sebagai khalifah di muka
bumi harus dapat mengatur keseimbangan alam
untuk
dapat
dimanfaatkan
namun
dan
melestarikannya sekaligus.
Pondok Pesantren Enterpreneur, erat kaitannya
dengan prinsip keberlanjutan atau sustainable
development. Keberlanjutan dari segi kehidupan
sosial
masyarakat,
keberlanjutan
ekonomi
masyarakat, serta keberlanjutan lingkungan alam,
merupakan tiga aspek yang perlu dipertahankan
sebagai prinsip dasar sustainable development atau
disebut
sebagai
tiga
dimensi
sustainable
development. Tujuan utama Pondok Pesantren
Enterpreneur pada dasarnya merupakan lembaga
pendidikan
yang
menghasilkan
masyarakat
berpendidikan
dan bermoral, dalam hal ini
menunjang keberlanjutan dalam aspek sosial. Di
samping itu, kegiatan pendidikan kewirausahaan
dalam pondok pesantren ini bertujuan untuk
meningkatkan kualitas perekonomian masyarakat,
yang dalam hal ini menunjang aspek ekonomi.
Sedangkan dari segi lingkungan ditunjang dengan
desain
perancangan
Pondok
Pesantren
Enterprenenur
yang
ramah
lingkungan
dan
meminimalisir eksploitasi alam, di samping
keberadaannya yang
mengharuskan untuk tetap
melestarikan lingkungan dalam segala aspek.
| 83
Gambar 1: Tiga Dimensi Sustainable Development2
Melalui alasan-alasan itulah, perlu kiranya untuk
mengkaji
perancangan
Pondok
Pesantren
Enterprenenur
dengan
menerapkan
nilai-nilai
keberlanjutan ke setiap aspek rancangannya. Mulai
dari penataan massa, bentuk bangunan, hingga
material yang digunakan, haruslah menunjang ketiga
aspek sustainable. Hingga aktifitas yang dihasilkan
melalui perancangan ini juga harus tetap
mempertahankan nilai-nilai keberlanjutan.
Hasil dan Diskusi
Sustainable development, menjadi salah satu
strategi pelestarian sumber daya, baik alam maupun
manusia.
Penerapannya
dimulai
dari
tahap
perencanaan, proses pembangunan, hingga proses
pengoperasian dan pengembangan. Pemikiran fisik
bangunan yang berkelanjutan serta aktifitas
didalamnya yang bersifat kontinu harus sudah ada
dalam konsep ide perancangan. Pertimbangan
prinsip tiga dimensi dalam sustainable development
juga harus ada untuk tiap tahapannya. Dengan
begitu pelestarian lingkungan, pertimbangan debit
dan kredit, serta pengaruh sosial bagi masyarakat
menjadi bagian dari tiap proses penyelenggaraan
Pondok Pesantren Enterpreneur.
Dalam pembahasan ini akan dijelaskan tentang
prinsip tiga dimensi dalam sustainable development,
pada pengadaan lembaga pendidikan pondok
pesantren enterpreneur. Sustainable development
selalu berupaya mempertahankan kelestarian alam,
serta menjaga secara moral akan kesadaran
mengupayakan efisiensi penggunaan energi dalam
aktifitasnya di tiap tahapan penyelenggaraannya,
yang dapat dipaparkan sebagai berikut2:
1.
Tahap perencanaan
Pencarian
lokasi
yang
tepat
untuk
pembangunan adalah bagian terpenting dalam tahap
perencanaan. Ketepatan dalam pencarian lokasi juga
dilihat dari aspek tiga dimensi sustainable.
Perencanaan dalam desain dan tampilan juga perlu
diperhatikan dan dikaitkan dengan prinsip tiga
dimensi.
a. Lingkungan
84
Perencanaan yang baik akan selalu memperhatikan
keberlanjutan unsur-unsur alam. Tanah, air, udara,
dan api menjadi istilah bagi unsur alam yang perlu
untuk dipertahankan.
•
Tanah
Dalam pencarian lokasi, perlu untuk memahami
kebutuhan obyek terhadap sebuah site yang akan
ditempati. Untuk pembangunan Pondok Pesantren
Enterpreneur dibutuhkan lahan yang cukup luas.
Selain karena kebutuhan akan massa bangunan yang
banyak, kurikulum wirausaha yang menjadi nilai
tambah dalam pesantren ini membutuhkan lahan
tambahan yang cocok sebagai area wirausaha. Untuk
mengatasi kondisi ketersediaan lahan yang semakin
menyempit di kota besar, dibutuhkan strategi yeng
tepat dalam mengolah lahan yang terbatas. Tanah
berkontur dapat dijadikan sebagai alternatif, dengan
syarat kegunaan lahannya tepat untuk obyek dan
sesuai aturan daerah setempat yang diatur dalam
Rencana Detail Tata Ruang Kota (RDTRK). Fungsi
bangunan yang kompleks menuntut penggunaan
lahan untuk area industri, pertanian dan
perkebunan, peternakan dan perikanan, serta
perdagangan skala desa, selain untuk area
pendidikan sebagai fungsi utama.
•
Air
Pondok Pesantren pada umumnya memfasilitasi
para santri dalam aktifitasnya sehari-hari, terutama
kebutuhan air. Kegiatan wirausaha pun diperkirakan
membutuhkan konsumsi air yang cukup banyak,
sehingga dalam penentuan lokasi, kandungan air
tanah pada lahan perlu dipertimbangkan. Adanya
sungai yang mengalir dapat menjadi potensi yang
sangat menguntungkan selain mengandalkan suplai
air bersih dari PDAM.
•
Udara
Jauh dari polusi udara menjadi keinginan bagi
setiap orang dalam mendirikan tempat tinggalnya.
Kendati sulit menghindari polusi udara di area kota,
namun strategi dalam peminimalisir masuknya polusi
masih dapat dilakukan. Kebutuhan akan penghawaan
yang sejuk dan bersih sangat penting diperhatikan
dalam tiap ruangan. Intinya adalah membentuk
sistem sirkulasi dari penataan massa bangunan yang
memungkinkan udara bersih dapat mengalir ke tiap
sisi pada site, serta menghindari udara kotor masuk
ke dalam site dan ruangan.
•
Api
Unsur lain yang penting untuk dipertahankan
keberlanjutannya ialah energi, yang dilambangkan
oleh api. Kebutuhan akan listrik dalam memenuhi
penerangan maupun penunjang aktifitas lainnya
tidak kalah dengan kebutuhan terhadap air dan
udara. Bahkan untuk menjalankan sebuah kegiatan
wirausaha, energi listrik menjadi bagian terpenting
yang belum tergantikan. Penataan massa yang
memungkinkan dihasilkannya pencahayaan alami
dibutuhkan
dalam
perancangan,
sehingga
mengurangi penggunaan energi. Strategi daylighting
pada tiap massa dapat memasukkan cahaya matahari
yang optimal. Di samping itu, pengadaan sumber
energi alternatif dapat dilakukan untuk menunjang
pemenuhan kebutuhan energi yang sangat tinggi
pada obyek.
Perlu pertimbangan lebih jauh untuk tetap
mempertahankan potensi alami yang ada pada site.
Dengan kata lain, desain rancangan haruslah
menyesuaikan dengan kondisi asli lahan, bukan
mengolah lahan untuk disesuaikan dengan desain
bangunan.
b. Sosial
Penentuan lokasi juga tidak lepas dari
pertimbangan sosial. Sebagai lembaga pendidikan
berbasis agama Islam, pondok pesantren sebisa
mungkin berada di wilayah masyarakat bebas konflik
antar
agama,
untuk
memperlancar
proses
pembangunan dan penyelenggaraannya. Keberadaan
obyek baik dalam proses pembangunan maupun
tahap penyelenggaraan tidak boleh mengganggu
masyarakat sekitar. Dalam segi bentuk dan tampilan
bangunan, juga diusahakan agar tidak menimbulkan
kesan kontras terhadap bangunan di sekitarnya.
Lebih
baik,
keberadaan
pondok
pesantren
enterpreneur dapat menjadi pusat bagi daerah di
sekitarnya
melalui
kegiatan-kegiatan
kemasyarakatan.
c. Ekonomi
Pertimbangan mendasar yang kebanyakan orang
anggap sebagai sesuatu yang paling utama yaitu
pertimbangan ekonomi. Taksiran terhadap debit dan
kredit dalam pembangunan dan penyelenggaraan
obyek perlu perhatian khusus. Mulai dari penentuan
lokasi, yang berupaya untuk mendapatkan tempat
yang memiliki potensi tinggi untuk dimanfaatkan.
Pengoptimalan material lokal juga menjadi solusi
untuk
menekan
pengeluaran
dalam
proses
pembangunan. Penentuan lokasi yang strategis
dengan pangsa pasar yang tepat juga sangat
diperlukan untuk mendapatkan peluang tingginya
minat calon santri untuk menuntut ilmu di pesantren
enterpreneur
sehingga
dapat
meningkatkan
pendapatan ketika proses penyelenggaran pondok
pesantren tersebut.
Proses Pembangunan
Dalam
tahap
pembangunan,
sustainable
development
memberikan
penekanan
untuk
senantiasa melakukan kebijakan terhadap segala
macam sumber daya. Tiga dimensi dalam sustainable
development turut menyertai dalam mengambil
kebijakan-kebijakan tersebut. Proses pembangunan
merupakan pengerjaan atas apa yang telah
direncanakan dalam tahap perencanaan.
a. Lingkungan
Sikap bijak dalam mengolah tanah pada site,
menjadi keharusan dalam pembangunan dengan
tema keberlanjutan. Semaksimal mungkin kondisi
asli tanah tetap dipertahankan, untuk meminimalisir
kerusakan pada potensi hidup di sekitar site. Potensi
alami seperti pohon, sungai, dan kontur tanah tidak
dianggap
sebagai
penghalang
dalam
proses
pembangunan. Potensi alami tersebut justru perlu
dipertahankan untuk dapat dimanfaatkan baik dalam
proses pembangunan maupun dalam proses
penyelenggaraan pondok pesantren nantinya. Cut
and fill pada lahan berkontur tetap dilakukan,
namun dengan pertimbangan yang seefektif
mungkin, untuk menghindari perubahan kondisi
lahan yang drastis. Upaya-upaya tersebut juga dapat
menunjang aspek keberlanjutan ekonomi, karena
biaya pengolahan tanah yang dapat ditekan
seminimal mungkin.
b. Sosial
Proses pembangunan yang baik ialah yang tidak
menimbulkan keluhan pada masyarakat sekitar atas
gangguan yang ditimbulkan. Penggunaan alat berat
perlu pertimbangan karena penggunaannya yang
menimbulkan polusi baik udara maupun suara atau
kegaduhan. Misalnya digunakan hanya jika tenaga
manusia tidak sanggup melaksanakannya. Proses
pembangunan dengan melibatkan masyarakat
setempat akan lebih baik, karena dari situlah akan
terwujud rasa kepemilikan dari masyarakat atas
obyek. Upaya ini juga dapat menunjang untuk
menghasilkan keuntungan dari segi ekonomi.
c. Ekonomi
Seperti yang telah dijelaskan sebelumnya, bahwa
dua aspek di atas yaitu aspek lingkungan dan sosial,
dalam upaya menjaga keberlanjutannya juga
berpengaruh pada aspek ekonomi. Tidak dapat
dipungkiri bahwa dalam tahap pembangunan,
pertimbangan secara ekonomi menjadi prioritas yang
paling diperhatikan. Mulai dari penggunaan material
lokal yang relatif rendah biaya, hingga penggunaan
sumber daya alam yang dihasilkan oleh potensi lahan
itu sendiri, seperti: air, pasir, batu kali, dan lain
sebagainya. Dalam usaha meminimalisir biaya,
kekuatan struktur juga tetap diperhatikan, karena
resikonya akan lebih buruk jika dilihat dari segi
ekonomi pada tahap pengembangan nantinya.
Penerapan aspek keberlanjutan ekonomi dapat
dilakukan dengan menjadikan objek sebagai
bangunan yang tumbuh. Dengan kata lain, kebutuhan
akan adanya penambahan massa atau penambahan
ruang serta renovasi dalam tahap pengembangan
nanti, dapat dilakukan tanpa merusak struktur
bangunan asli, sehingga mengurangi pengeluaran
dari biaya renovasi bangunan tersebut.
2.
3.
Proses Penyelenggaraan dan Pengembangan
Tahap ini merupakan yang terpenting dalam
pengadaan lembaga pendidikan pondok pesantren
enterpreneur. Dari sini akan dibuktikan betapa
keberadaan Pondok Pesantren Enterpreneur dapat
menjadi solusi atas permasalahan moral dan
perekonomian
pada
masyarakat,
serta
keikutsertaannya
dalam
mempertahankan
keberanjutan sumber daya, baik alam maupun
manusia.
Pada tahap ini, pondok pesantren enterpreneur
memberikan fasilitas serta membentuk sistem, yang
menunjang keberlanjutan dari tiga aspek sustainable
development. Beberapa fasilitas yang diberikan
Pondok Pesantren Enterpreneur, baik yang berfungsi
| 85
sebagai sarana pendidikan maupun sebagai fasilitas
umum, di antaranya:
a. Masjid
Merupakan
elemen
penting
dalam
penyelenggaraan pondok pesantren. Kegiatan
peribadatan baik yang berupa ibadah mahdoh
seperti: solat, dzikir, dan lain sebagainya, serta
ibadah yang ghoiru mahdoh seperti: mengaji,
diskusi, dan lain sebagainya, dilakukan di tempat
tersebut. Masjid di sini berfungsi juga sebagai
penunjang aspek sosial, di mana masjid dapat
digunakan pula untuk kegiatan kemasyarakatan
dengan warga sekitar.
b. Gedung serba guna
Kegiatan santri yang membutuhkan kapasitas
ruang yang cukup banyak, seperti seminar,
pertunjukan seni religius, atau acara tahunan santri
yang bersifat kolektif, dapat dilakukan di bangunan
ini. Di samping itu, gedung serba guna juga
disewakan untuk umum. Sehingga keberadaan ruang
ini menjadi penunjang aspek ekonomi karena
menjadi salah satu sumber pendapatan lembaga
pondok pesantren.
c. Asrama
Merupakan salah satu elemen penting pondok
pesantren. Asrama untuk santri laki-laki dan
perempuan pada umumnya dipisah dengan jarak
yang cukup jauh untuk menghindari pergaulan
langsung antara santri dan lawan jenis. Asrama
menjadi penunjang aspek sosial, di mana seluruh
aktifitas santri di dalamnya ditekankan sikap
akhlakul karimah, baik dalam aktifitas individu
maupun aktifitas bersama. Hal ini akan membentuk
moral santri yang baik dan bertanggungjawab,
sehingga dapat mengantisipasi kemorosotan moral
generasi muda di Indonesia. Pengadaan asrama
santri ini juga menunjang aspek keberlanjutan sosial
yang baik di tengah masyarakat negeri ini.
d. Sekolah
Merupakan elemen penting lain dalam
pendirian pondok pesantren. Sama seperti sekolah
pada umumnya, sekolah atau madrasah di pondok
pesantren juga memberikan pendidikan formal
berupa kurikulum nasional. Fasilitas ini jelas
merupakan penunjang aspek sosial, karena
memberikan
kemudahan
pada
santri
untuk
menuntaskan kewajiban pendidikannya di sekolah.
e. Rumah pengasuh dan guru
Fasilitas ini merupakan perwujudan kepedulian
pondok pesantren terhadap para pengajar.
Memungkinkan pengasuh atau guru yang bertempat
tinggal jauh agar tidak perlu mencari tempat baru di
wilayah tersebut. Fasilitas ini juga menunjang aspek
sosial dalam upaya memuliakan peran guru yang kini
banyak diremehkan.
f. Koperasi pondok pesantren
Fasilitas ini merupakan salah satu penunjang
praktek
kewirausahaan.
Pengelola
koperasi
merupakan santri pondok pesantren itu sendiri
bersama
pengasuh
sebagai
pembimbingnya.
Keterlibatan warga sekitar dalam penggunaan
fasilitas ini juga diperlukan, sehingga, dapat
memberikan penghasilan yang lebih tinggi untuk
pemasukan pondok pesantren. Disamping sebagai
86
penunjang aspek ekonomi, koperasi juga menunjang
aspek sosial, di mana santri diajarkan untuk
berinteraksi dalam kegiatan ekonomi bersama
masyarakat.
g. Fasilitas pendidikan kewirausahaan
Merupakan fasilitas penunjang yang menjadi
pembeda dengan pondok pesantren lainnya.
Pendidikan wirausaha dilakukan dengan memberikan
pengalaman langsung untuk merasakan pekerjaan
sebagai seorang enterpreneur. Pengalaman tersebut
akan menjadikannya ilmu yang sulit untuk dilupakan,
sehingga ke depannya dapat dikembangkan ketika
berada di lingkungan masyarakat. Selain melatih
dalam keahlian berbisnis, fasilitas ini juga
memberikan pendidikan moral kepada santri untuk
senantiasa
bertanggungjawab,baik
kepada
konsumen, maupun kepada sumber daya alam yang
telah dimanfaatkan untuk kegiatan kewirausahaan.
Mereka akan berhati-hati dalam mengolah limbah
industri agar tidak mencemari lingkungan. Selain itu,
tanggung jawab terhadap lingkungan juga dilakukan
dengan melestarikan kembali apa yang telah
dimanfaatkan untuk kegiatan wirausaha.
Ada berbagai macam bentuk wirausaha. Namun
tidak semuanya diajarkan dalam pendidikan
wirausaha di pondok pesantren ini. Penekanan
kegiatan wirausaha lebih pada pengelolaan alam
dan budidaya. Agar pembentukan sikap tanggung
jawab terhadap alam lebih dapat tertanam pada
jiwa santri. Berikut macam-macam fasilitas
wirausaha yang sekiranya dapat diterapkan pada
pendidikan
wirausaha
di
Pondok
Pesantren
Enterpreneur3.
Tabel 1: Fasilitas Pendidikan Wirausaha
No
Fasilitas
Kebutuhan ruang
1
Fasilitas
pendidikan
peternakan
Kandang unggas, kandang
kambing
dan
domba,
kandang kelinci, lahan
rumput gajah
2
Fasilitas
pendidikan
pertanian dan
perkebunan
Lahan untuk sawah, lahan
untuk perkebunan, ruang
persemaian
(germinator
room), ruang pengomposan
(composting),
lumbung
padi
3
Fasilitas
pendidikan
perikanan
Kolam ikan air tawar,
kolam
pembibitan
dan
pengembangan lele, kolam
pembibitan
dan
pengembangan mujair
4
Fasilitas
pendidikan
keahlian
Lab
computer,
praktek memasak,
praktek menjahit,
praktek kecantikan
ruang
ruang
ruang
Di samping fasilitas, aktifitas pun perlu diperhatikan
dalam penyelenggaraan kegiatan pendidikan di
pondok pesantren. Melalui fasilitas-fasilitas yang
telah disebutkan di atas, diharapkan dapat
menghasilkan aktifitas-aktifitas yang juga menunjang
keberlanjutan dari tiga dimensi sustainable
development.
Sehingga,
keberadaan
pondok
pesantren
enterpreneur
benar-benar
dapat
mendukung upaya keberlanjutan baik pada
lingkungan, sosial, maupun ekonomi.
Kesimpulan
Penerapan prinsip tiga
dimensi
sustainable
development, memperkuat keberadaan Pondok
Pesantren Enterpreneur sebagai lembaga pendidikan
yang
mencetak
wirausahawan
yang
bertanggungjawab. Tidak hanya dari desain
bangunannya saja, penerapan prinsip sustainable
development menjiwai seluruh tahap pengadaan
Pondok Pesantren Enterpreneur, antara lain:
•
penentuan lokasi yang tepat dan berpotensi
dari segi ketersediaan sumber daya alam,
kondisi
mayarakat,
serta
peluang
penyelenggaraan kegiatan wirausaha.
•
proses pembangunan yang bijak terhadap alam
dan
masyarakat,
dengan
meminimalisir
penggunaan alat berat, dan mengoptimalkan
penggunaan material alami.
•
penyelenggaraan pendidikan pondok pesantren
enterpreneur dengan fasilitas dan aktifitas yang
tepat
dan
menjunjung
tinggi
prinsip
keberlanjutan tiga dimensi sustainable.
Dari pemaparan secara umum tersebut, dapat
dikembangkan lagi untuk lebih detailnya tentang
penerapan prisip sustainable development pada tiap
aspek perancangan secara lebih detail.
Referensi
1
2
3
http://www.scribd.com/astaga/d/ 24613026 Depag
-LaporanKhusus-Prestasi-Santri-danMurid-Madrasah-Meningkat-Signifikan
Ian L McHarg, penerjemah Sugeng Gunadi.
2005. Merancang Bersama Alam. Airlangga:
Surabaya
Guzairi, Ahmad Faiz. 2010. Desain Tata Ruang
Kamar di Pesantren. UIN-Maliki Press: Malang
| 87
THE ISLAM-ORIENTED HOUSE STRUCTURE IN KANO: A VANISHING
HERITAGE IN MODERN CITY COMPOSITION
Ahmad Yahya
Department of Islamic Studies
Federal College of Education PMB 3045
Kano State, Nigeria
email : [email protected]
Abstract
The debut of colonialism along with the consequent de facto supremacy of the Western world did not only
negatively impact on the economy and polity of the Muslim world. It has also, to some reasonable extent,
polluted the social system, particularly the structure and form of cities. Human scale is gradually diminishing
as a yardstick for construction and is being replaced by a mathematical one. Collectivism, which used to
characterize Muslims' social set-up, is now being over-shadowed by stark individualism. The Islamic social
values which used to be the binding force that held Muslims together are now being crushed by moral
relativity. The situation becomes so chronic that many people begin to assume that Islam has a very negligible
role to play in the formation and construction of modern cities. Kano, a predominantly Muslim state in NorthWestern Nigeria, inherited a thousand year-old Islam-oriented building architecture which made it a model
Islamic city in pre-colonial Africa. Of special reference is the residential structure which no doubt reflects
Islamic culture. Unfortunately, this age-old heritage is now being pushed to the brink of extinction by the
almighty modern architecture. This paper explores the Islamic in the Kano traditional residential structure and
attempts to comparatively bring into light the extent to which it is diminishing in the modern building
architecture. The paper suggests blending the two for a peaceful and harmonious co-existence.
Keywords: islamic values, Kano traditional settlement, modern architecture
Abstrak
Kolonialisme dari dunia Barat tidak hanya berdampak negatif terhadap perekonomian dan pemerintahan dari
dunia Muslim. Hal ini juga mempengaruhi sistem sosial, khususnya struktur dan bentuk kota. Skala bangunan
yang manusiawi semakin berkurang dan tergantikan oleh konstruksi dengan standar matematis. Kolektivisme,
yang digunakan untuk mengkarakterisasi dunia Muslim, sekarang dibayangi oleh karakter individualisme. Nilainilai sosial Islam yang digunakan untuk menjadi kekuatan yang mengikat dunia Muslim sekarang sedang
dihancurkan oleh relativitas moral. Situasi menjadi begitu kronis dan banyak orang mulai menganggap bahwa
Islam memiliki peran yang minim dalam pembentukan dan pembangunan kota modern. Kano, sebuah negara
mayoritas Muslim di Utara-Barat Nigeria, mewarisi arsitektur yang berorientasi pada nilai nilai Islam yang telah
ada ribuan tahun dan membuatnya menjadi model kota Islam pra-kolonial di Afrika. Dari referensi khusus yang
ada, warisan ini adalah struktur perumahan yang tidak diragukan lagi sangat mencerminkan budaya Islam.
Sayangnya, warisan ini sekarang sedang diambang kepunahan oleh arsitektur modern yang mendominasi.
Makalah ini membahas Islam dalam struktur perumahan tradisional Kano dan mencoba untuk merefleksikan
dalam bangunan arsitektur modern. Makalah ini berusaha untuk melihat penggabungan keduanya untuk
menciptakan harmonisasi lingkungan.
Kata kunci: nilai-nilai Islam, rumah tradisional Kano, Arsitektur modern
Introduction
This paper is an attempt to bring into light the
landmarks of Islam in the formation and construction
of cites as they affect Hausaland, taking Kano as an
example. The paper explains the concept of city in
Islam and examines Al-Madinah Al-Munawwarah as
the first ideal Islamic city. An elucidation is made on
the contact of Islam with and its influence on
Hausaland, particularly Kano, as per the construction
of residence. The paper examines the traditional
house structure in Kano and explains the extent to
which it is Islam-oriented. Also discussed is the
88
gradual decline of this heritage and its replacement
by residences that can be best described as westernoriented.
Islam and urbanization
A study conducted less than a decade ago
indicates that more than half of humankind will, by
the end of the 20th century, live in urban areas and
up to 60% by the year 20201.
One of the basic missions of Islam is
emancipation of the humankind from the shackles of
superstition, witchcraft and other forms of
ideological slavery. This is followed by ennobling
human behaviour and adorning it in such a way that
human becomes distinct from other creatures. Next
is stressing collectivism and obliteration of atomism
along with its regalia.
Some scholars are of the view that Islam is urban
and it is the urban setting which facilitated its
successful spread in the world2 because people saw
in it a civilizing force besides its spiritual benefits.
One scholar admits that it 'supplied the creative
element out of which arose a new civilization'3. Many
communities in Africa embraced it because they
were offered great improvement in their lifestyle,
including principles of communal living4. Along this
line it is observed that:
Among the most fundamental and compelling
archetypes has been the notion of the
Ummah, the emblem of Muslim religious and
social universe. The charge of revaluing the
urban structure in accordance with the
ideals of the Ummah-and moreover, all of its
complexities, cultivated a unique and robust
configuration of urban space, the product of
which was a fusion between the dictates of
the faith and the practical matters of urban
living. The assertion of this new-found
identity thus indicates the epitome of the
Islamic city5.
As the microcosmic nucleus was formed in the cities
of Makkah and Madinah it is not surprising that in
many parts of the world, since the first century of
the Hijrah, the Islamic community proliferated
cities. This central position which urbanism and of
course city acquire in Islam may not be unconnected
with its aim of evolving a unique model community
on earth. A scholar avers that:
…classical antiquity could not separate
civilization from city life. It was the cities
which secured conquered territories for
Hellenism. Islam, too, needed the city as a
base, and it needed it as the only locale in
which the correct life as prescribed by the
Book of God and the Prophet's Tradition
could be lived out to the full2.
This led some scholars to conclude that the islamic
community is essentially urban6.
It is important at this juncture to point out that
urbanism of a community is not only based on having
a large number of people or comprising multiple
settlement areas. It is also measured with having a
unanimously recognized and acknowledged leader,
who is capable to deliver and trustworthy as well as
possesses all qualities of a good leader. He avails to
all and sundry of the right to criticize and suggest7.
Stages of urbanization
The process of urbanization comprises four stages.
These are explained as under:
1. The first stage is characterized by the core of the
city being small with its inhabitants and buildings
being few. Only primitive tools are used in
building which is also rustic.
2. The second stage is marked by abundant city
planning, appearance of sophisticated building
materials and growth in population. Pace of
building picks up and activity becomes more
intense.
3. In the third stage building comes to a halt and
population recedes. Consequently work vanishes
as a result of the dwindling population. This
obviates a quest for more building materials. The
latter are substituted by material salvaged from
existing structures.
4. In the fourth and final stage a rustic way of
building is reverted to. This signifies a return to
square one. The pace is now that of simplicity
and deterioration of civilization. Eventually,
Allah raises up a new generation8.
The city in Islamic perspective
Human being, by his very nature, is civic
(Muduni). This means that he is a being whose
survival, welfare and existence as a whole spring
from communal origin. He can only thrive, exist and
survive with the help of interacting and interrelating
with others, as a matter of necessity9. He cannot
survive alone and independent of others. Whatever
happens to the individual stems from communal
frame and whatever happens to the community is
inherently related to the individual. Human being
therefore can be said to be naturally more inclined
to collectivism than to atomism. This is why an area
is referred to as a city if it contains a large number
of people. This is partly due to the high rate of
interaction, which is natural to human being. The
benefit is even greater when there are people of
diverse cultural, ethnic and religious backgrounds.
This is because besides increasing the degree of
inter-dependence there is also the benefit of sharing
cultures, ideas, zealousness, etc. of others. As Islam
is a faith which is congruent with the human nature,
a Muslim therefore naturally interacts, agrees to
differ and be differed from.
The care and concern of Islam over what pollutes
the society should not be over emphasized. Material
as well as moral integrity is the sacred right of all
which no one must infringe upon. This explains, and
Allah knows best, why most of the crimes that are
punishable or retaliatable in Islam are those that
threaten the unity, moral integrity and material
prosperity of the society10.
Islam encourages a harmonious co-existence of
the natural, built and social environments which can
be realized through maintaining equilibrium between
the natural environment and the natural forces and
elements. This explains why, throughout Muslim
history, the natural forces and elements have been
maximally made use of. In hot areas like Kano, for
instanc, narrow streets were constructed to preserve
the cool night air during the hot hours of the day.
Ideal buildings are, as inferred from the Qur'an
(3:198, 9:72, 32:19, 4:57, 76:13-14, 77:41-42), those
| 89
that are built amidst natural environment. The
Muslim is taught to regard the natural environment
as a fellow creature, the harming of which will be
retaliated on the Day of Reckoning. He therefore
lives peacefully with it11.(Rahman: 2005).
One of the conventional definitions of a city is a
place with a minimum of ten thousand people and
with a municipality which should consist of at least
five thousand people12(Saremi: 2008). What should
be taken into cognizance is the fact that the
determining factor in integrating Islamic societies is
the concept of unity in diversity13 (Martin as quoted
by islamicart.com).
The correct definition of a city in Islam is a place
where a large number of people (may be of different
backgrounds) dwell with equity and fairness, guided
by laid down rules and in which multi-dimensional
interests of the people are appropriately taken into
consideration. The city in Islam 'offers a pervasive
movement and repeated in the metropolis in which
every man was received equally as one of God's
servants, and might try his fortune'14.
Islam lays down some guidelines in order to make
interactions sober, sound and healthy. These
guidelines govern the relationships between
neighbours, parents and their children, brothers,
husbands and wives, rich and poor, rulers and the
ruled, knowledgeable and ignorant, men and
women, indigene and stranger, Muslim and nonMuslim, young and old, etc. These combine to make
the Muslim developed and the Muslim community
civilized.
Categories of buildings in Islamic city structure
The five values of Islam leave no stone unturned as
far as human activities are concerned. These are the
obligatory, the prohibited, the recommendable, the
disliked and the allowed. Construction, by its form
and nature, encompasses human activity in its
entirety.
It
therefore
encompasses
man's
intellectual, economic and aesthetic activity15.
Buildings, according to Islamic perspectives
pertaining city structure, are categorized as follows:
1. The necessary buildings: places of worship such
as mosques, walls and outposts which serve as a
protection for the lands of Islam and fortresses
fall under this category. This is why many Muslim
cities were walled and full of mosques. In Kano
there is the Badala, which was a wall that
surrounded the city, stretching to about 25
kilometres. Though it is neglected and left at the
mercy of mud-brick makers, its remnants are still
visible.
2. The recommended buildings: included in this
category are minarets which serve the purpose of
Adhan (call to prayer) and markets for buying
needed items and for easing hardship in
procuring them. The oldest market in Kano is the
Kurmi market which still thrives.
3. The permitted buildings: These include houses
which serve to protect life, property, honour and
integrity of people. The family, which is the
pivot of the Islamic social system springs from
90
and thrives in the house. Life, property and
honour rank among the indispensables of
Shari'ah.
4. Proscribed buildings: these include buildings that
shelter abominable acts such as brothels, bars,
casinos, buildings on graves, buildings on
encroached lands and buildings on lands
belonging to others8.
History bears witness to the fact that brothels,
bars and casinos emerged in Muslim cities after the
debut of colonialism which destroyed all the fabrics
of Islam in the colonies. In Kano, during the reign of
Emir Abbas, residences inherited by women began to
be converted into quasi-brothels. When this was
discovered an order was issued that henceforward
only monetary value of houses would be given to
women if such residences should fall under their
inheritance. This short-lived order helped to
ameliorate the situation16.
Aims of building cities in Islam
Ostentation,
arrogance,
superiority
complex,
atomism, unguided and unrestricted freedom
stripped of religious attire are not what cities are
meant for, as far as Islam is concerned. The basic
aim is to strengthen the cohesion of Muslims in
particular and the entire human race in general. The
Qur'an (4:1) says:
O mankind! Reverence your Guardian-Lord, who
created you from a single person, created, of like
nature, his mate, and from them twain scattered
(Like seeds) countless men and women;- reverence
Allah, through whom ye demand your mutual
(rights), and (reverence) the wombs (That bore
you): for Allah ever watches over you.
The Prophet of Islam, upon whom be Peace, explains
further that:
People are children of Adam and Adam was
(created) from clay17.
As for the unity of the Muslim community as one
family the Prophet, upon whom be Peace, is
reported to have said:
(The simile of the) believer ('s relationship) to
(another) believer is like (that of) a building, each
part supporting the other18.
He is also, in another instance, reported to have
said:
You will find believers in their compassion, love
and affection to one another to be like a body
which its entirety stings and pains when an organ
is harmed18.
This can be realized when people of different
ethnic, cultural and religious backgrounds are
brought together to live as one family and as one
body. During the reform of Shehu Usmanu Danfodio
in Hausaland the Jihad leaders built cities and
mosques in order to make Islamic unity strong,
educating people and assigning them different
responsibilities to manage society's needs19.
Basic requirements for a city in Islam
By its nature Islam, as already indicated, is an
urban religion. This is largely because it favours
communal practice over individual worship. Urban in
this context means communal. Most of Islam's
aspects of worship, belief and values emphasize
social gathering and discourage isolationism or
nomadism. A city is no more than a mechanism by
which rules of the society can consolidate and
maintain their power. Islam lays much emphasis on
peace and security which result to prosperity in any
social set up. These three are considered to be main
ingredients for urban rejuvenation and growth 20. In
Madinah, the Prophet, upon whom be Peace,
introduced a new concept in urban setting. Good and
sound neighbourhood was portrayed by him as the
unit of community formation which eventually
results to a city. The western world imbibed this
concept thirteen centuries later and refers to it in
their writings as urban community, urban village,
traditional neighbourhood, etc.
Conventional standards demand that a city
should have a substantial number of people and must
have a municipality. In addition to this Islam, taking
into cognizance al-Madinah al-Munawwarah (the
illuminated city) lays emphasis on the social
dimension as well. There was a unanimously agreed
leadership of the Prophet, upon whom be Peace, in
whom Allah combined all the qualities of a good
leader. He administered the affairs of the
community with justice and fairness, guiding it to all
that is good and turning it away from evil. Above all
he implemented the Shari'ah, a Devine code of life.
Secondly, there was the community comprised of
people who were kind, compassionate, considerate
and caring to one another. Their pride lied not in
aboriginality but in being the servants of Allah. Each
of them was ready to sacrifice anything for the sake
of the leader, the system and the entire community.
Thirdly, there was a constitution in the form of
Divine Revelation (the Qur'an) which has man's
spiritual, moral and material development as its topmost priority. Moreover, this constitution contains no
contradictions or obscurities whatsoever21.
Islamic injunctions pertaining to living in cities
The distinguishing feature of a city, in Islamic
perspective, which makes it distinct from a village
and Bedouin life, is large number of people. Islam
always lays emphasis on what is communal. Praying
in congregation, for example, carries more reward
than performing it alone. A prayer is stipulated once
in a week to be performed in a very large
congregation. Another type of prayer is performed
twice in a year and in a mammoth congregation. In
cases of moon sighting the testimony of a large
number of people is preferred. The Prophet, upon
whom be Peace, is reported to have said:
Community is a mercy22
He is also reported to have discouraged a Bedouin
life or living in isolation:
‘He will become harsh-tempered he who lives in isolation’
Sheikh Muhammad Bello, one of the leaders of
the 19th century Islamic reform movement in
Hausaland and a son to Sheikh Usmanu Danfodio19(as
quoted by Hakim and Ahmed: 2006) explained that it
is only a Fitnah (crisis) which will force people to
escape the city. Therefore, living in villages is better
than living as a Bedouin and living in cities is better
than living in villages
The first Islamic city
It is generally accepted that the first ideal
Islamic city was al-Madinnah al-Munauwarah.
Formerly called Yathrib the Prophet, upon whom be
Peace, upon his arrival, changed its name to alMadinah, meaning 'the ideal Islamic city'. This shows
one of the zenith of the Prophet's aspirations which
is to bring a large number of the Muslims together
under Prophetic leadership and bound together by a
strong Islamic unity, worshipping Allahu Ta'ala
without any restraint.
The Prophet, upon whom be Peace, was born in
Makkah, which was a city and migrated to Madinah,
which was also a city. It was there that the greater
portion of the Qur'an was revealed. After migration,
the Prophet, upon whom be Peace, embarked on
proper planning of both the social and physical
environment. A polity was established where:
The main theoretical ingredients of Islam
were fully put into practice. Relationship
between the community members was based
on Islamic brotherhood to such an extent
that a Madinite would share all what he had
with a Muhajir 2.
The first thing which the Prophet, upon whom be
Peace, did was building a mosque. This indicated
two things:
1. That Allahu Ta'ala and His worship should always
be superior and the common goal of all Muslims
in every settlement;
2. That one should live as and be proud of being a
servant of Allah whom He creates out of His
Mercy. This negates the philosophy which
requires one to be proud of being human who
evolved and emancipated himself from the socalled merciless grip of the gods.
After the construction of the Prophet's mosque
he then built a home which was an indication of its
being a primary and important unit in a city
structure. An area close to the mosque was
designated to be a market where commercial
activities would ensue without being unmindful of
the prayer. Roads were then built. Smaller roads
measured five arm lengths which would comfortably
allow two camels to pass by one another. Bigger
roads measured ten arm lengths. When the Prophet's
companions built the cities of Basrah and Kufah
small roads were constructed to measure ten arm
lengths while bigger ones measured sixty arm lengths
23
.
| 91
After building his house, market and roads the
Prophet, upon whom be Peace established a
brotherhood between the Muhajirun (companions
who migrated to Madinah from Makkah) and Ansar
(the people of Madinah) to actualize and symbolize
the aim of living in cities which is to strengthen
social unity. The city of Madinah, under the
Prophet's leadership, brought both Muslims and Jews
together as brothers and keepers of one another.
It can therefore be understood that the Prophet,
upon whom be Peace, established an ideal city and
an ideal urban community in Madinah under the
guidance of a revealed constitution24. The first
model of Islamic city was therefore al-Madinah alMunauwarah25.
Hausaland and its contact with Islam
Islam was once the predominant religion in more
than half of the civilized world. It stretched over
three continents from Pyrenees and Siberia in West
and North Europe to the farthest end of Asia, up to
China and New Guinea in the East. From Morocco in
North Africa to the southern tip of Africa, covering
two-thirds of the African continent26. In West Africa,
activities of the Sufi orders, Muslim traders,
itinerant scholars and reformers facilitated its
spread. The role of conquest was very negligible27.
Hausaland was located in the Central Bilad alSudan bordering Kanem Bornu in the east and
Songhai in the west28. Today Hausaland covers
Northern Nigeria and Niger Republic. It is borderd by
Borno in the east, Dahomey in the west, Adar in the
north and by Gwari and southern Bauchi tribes in the
south29. Hausa itself is a multi-ethnic society. The
bulk of the inhabitants are believed to have
migrated into the region sometime before 10th
century from the central Sahara. They settled in the
central Savannah and mixed with the indigenous
people. This resulted to multi-ethnic society, sharing
a common language, Hausa28.
Islam spread into this part of the world since 8th
century30. Islamic social values and the traditional
Hausa way of life have inter-mixed for such a long
time that many basic tenets of Hausa society are
Islamic. Islam has, for quite sometime, been a very
powerful social landmark in the acculturating
frontiers of Hausa as an ethnic group both at home
and in migration31.
Kano: A historical overview
Kano originated as a spiritual centre in which
Tsumburbura, the then acclaimed deity, was housed
at the Dala hilltop under Barbushe. With gradual
increase in population other chieftains resided at
other defensive sites along with their followers.
Kano became an important commercial and
manufacturing centre during the Bagauda dynasty
between 10th and 11th centuries32. When Sarki Yaji
Dan Tsamiya (1349-1385) was converted to Islam by
a group of fourty Wangarawa missionaries from Mali
under the leadership of Abdur-Rahman al-Zaiti he
built the first mosque29. However Islam had been
there more than 3 centuries earlier. The period of
92
Sarki Yaji Dan Tsamiya (1349-1385) was the time
during which Islam became a state religion in Kano.
Figure1. The aerial view of Kano city
Sarki Gazarzawa built the first Badala (protective
wall)33 which was fortified by Sarki Muhammadu
Rumfa (1467-1499) to incorporate a large area in the
south-western part of the city 32. Further additions
to the city which defined the limit of the Badala
space were effected by Sarki Muhammadu Nazaki
(1582-1618).
Emirs of Kano after the Jihad of Shehu Usmanu
Danfodio established sub-urban settlements outside
the Badala as Gandu (summer place). Telegraphic
communications linked Kano with the coast during
the British colonialism in 190433. As at 1903 Kano
contained an estimated number of 170 walled towns
indicating 'a symbiotic relationship between rural
and urban dwellers for a long period of time'34. By
1911 a railway line was extended from Lagos to
Kano. This hampered the commercial and industrial
position of Kano.
Today Kano is one of the thirty six states of the
Federal Republic of Nigeria, lying between Latitude
130N in the North and 110N in the south and
Longitude 80W in the west and 100E in the east. It is
made up of 44 Local Government Areas. Its total
land area is 20,760 Square Kilometres. Kano City is
located on Latitude 12.000N and Longitude8.300E. It
became a state in 196435.
Kano is some Kilometres from the edge of the
Sahara Desert and some 1140 Kilometres away from
the Atlantic Ocean. It borders Jigawa state by the
north and east, Katsina and Kaduna states by the
west and south-west respectively and Bauchi state
by the south-east. Kano has a population of
9,383,682 according to the 2006 National Census,
majority of which are Muslim Hausa and Fulani.
Categories of settlements in Kano
Settlements in Kano can be categorized into three:
a. Pre-colonial: comprising the old city (and Fagge)
in which avail most of the Islam-oriented houses.
b. Colonial: comprising areas such as Sabongari,
Tudun Wada and Nassarawa.
c. Post-colonial: comprising Hotoro,
Na'ibawa,
Kurnar Asabe, etc34.
Today there are over two thousand mosques in
Kano. This includes the roadside praying enclosures
and a minimum of 20 Jumu'ah mosques located in
various parts of the metropolis.
Urbanistic elements in Kano
In present day Kano three distinct urbanistic
elements can be isolated, each with different urban
features and peculiar physical morphology. These
are:
1. The traditional walled historical city with its
traditional spatial character and largely
traditional architecture. This part is called Birni.
2. The industrial and stranger districts which are
laid out on a regular geometric pattern, based on
imitation of foreign models.
3. The functionally laid out European quarters with
a high standard of facilities, European types of
housing and plenty of greenery. It was initially
racial-based,
particularly
in
the
preindependence time, but now largely occupied by
top government functionaries32.
Present-day Kano urban society is dichotomized
into the walled city dwellers and those outside it
(Waje). Autochthonous Kano people lived in the
former and stranger elements originally constituted
the latter. The walled city housed almost all the
most important traditional cultural institutions such
as Kurmi market, Dala hilltop, Gwauron Dutse
hilltop, Emir's palace, central Friday mosque, etc.
Modern institutions and amenities, on the other
hand, cluster outside the walled city.
The cosmopolitan nature of Kano was attested to
by some European scholars, such as Birth, who
visited Kano in 1851. People of diverse ethnic
backgrounds were found, since that time, to live
with one another in peace and harmony34.
The dwelling unit is the basic cellular element
of the city. Its multiplication produces an urban
form, the success or failure of which in
promoting privacy depends on the sort of
physical interrelationships set forth between
these units36.
House in urban Kano is divided into three realms:
a. The public realm.
b. The transitional realm
c. The private realm
The Public Realm
The public realm comes first, followed by the
transitional and finally the private realm. In the
public realm there are basically four things. First
comes the wide and spacious forecourt (Filin Kofar
gida), followed by a single main entrance (Kofar
gida) positioned in a battered wall which is thicker
at the bottom and thin at the top. It is observed that
'Hausa builders have learned, through accumulated
experience of many generations, that the stability of
a wall is increased by decreasing the thickness of the
wall towards the top…' 37. Aligned with this wall by
one side or both sides of the main gate of the house
are seats made of clay and mud bricks (Dakali) for
resting and/or waiting. What one sees next is the
main entrance hall (Zaure) which is so wide and
deep that it can comfortably accommodate a very
long ladder. All are allowed to be at the forecourt
while only the permitted ones can have direct access
to the entrance hall except, perhaps if the main
entrance is closed or locked.
The structure of residence in urban Kano
Figure 4. The entrance hall (zaure)
Figure 2. The kofar gida with dakali alongside its wall
Figure 5. From zaure to soro
Figure 3.The kofar gida
The house or residence is the building block of
cities, hamlets, towns, conurbans, etc. One scholar
observes that:
The Transitional Realm
The transitional domain is what comes next. This
is because it serves as a link between the public and
the private realms. The entrance room (Soro) or
rooms (Soraye) and in some instances, such as in the
houses of the affluent or chiefs, the special
reception area (Kudandan) are what this part of the
house contains. The Soro comes immediately after
| 93
the Zaure. The number of Soro may be two, three,
four or even more, depending on the social or
economic status of the owner. These Soraye (plural
of Soro) have entrances positioned at different
angles and of varying sizes. The first Soro is larger
than the second one and so on. The last one is the
narrowest. Some houses, particularly those of chiefs
and rich people, have a special reception area called
Kudandan or Shamaki. It is normally positioned inbetween the second to the last and the last Soro. It
is reserved for receiving special guests. It may be
roofed or roofless and normally protrudes to the
right. The last Soro is followed by a U-shaped
corridor which opens to the inner courtyard of the
house (Cikin gida).
The Private Realm
In the private realm what one sees first is the
Turaka or the house master's separate area (in some
cases). It contains a large parlour inside which there
is a bedroom and at another angle the toilet. In
some cases foodstuff are stored there. Except the
house master or his wife/wives, nobody goes there.
In some houses a separate part for the mother of the
house master comes next which also contains a
parlour inside which there is a bedroom and a toilet.
What comes next is a very wide and spacious open
courtyard. Its size depends on the magnitude of the
family, the socio-economic or the political status of
the owner38.
There is a reasonable distance between rooms in
such a way that no door or window of a room
directly faces the opposite room. Similarly, no sound
or movement from one room could be heard in
another room. This parlour contains the innermost
and the most private part of the house. This is the
bedroom or Daki It serves not only as a sleeping
place but also as an area that keeps valuable
items38.
Figure 8. Entrance to the parlour (rumfa) and the
coverless windows on top of it
In the wife's room, on the right, is a short mud
barrier called Ingurfuni or Babbaka. It begins some
distance by the right from the entrance and
stretches to about 2.5 metres, leaving a gap from
the other wall. This gap serves as a passage to the
inner room. Height of this barrier does not reach up
to the room's ceiling16. The room is thus partitioned
into Farfajiya (outer part serving as a reception area
for special female guests) and Kurya (the inner part
where the bed, in some cases, made up of mud, is
positioned). Lamp hole (Alkuki) is carved in the wall
and pot for storing cool drinking water (Randa or
Tulu), with a cover (Faifai), rests on the floor
against the mud barrier. Suspended from the room's
ceiling by a rope is a container pendulum (Ragaya) in
which very personal and vital items such as money,
thread, needles, cotton, etc., are kept.
Figure 6.The house master's private area (turaka)
Figure 9. A wife's daki in the rumfa
Figure 7. The special reception area (kudandan)
The open courtyard modifies the climate and
allows for outdoor activities with protection from
wind and sun in very hot areas like Kano. It also
serves as an air well into which the cool, night air
can sink39. As traditional house in urban Kano is highwalled with few or no windows it withstands severe
elements like hot winds and blown sand. Positioned
at the far end of this open courtyard is a large
parlour (Rumfa) that houses the wives' rooms and a
female guest room. There is a single entrance to it
from Tsakar gida and two coverless windows high on
top of it. The roofing is dome-like (Daurin guga).
94
Figure 10. The innermost part of the room (kurya)
Toilet is positioned at a reasonable distance such
that the young might need the company of an adult
to access it. It is designed to serve two purposes;
bath and stooling. What one sees first is a wide
space for taking bath. Next is the stooling area
which is raised some inches above the level of the
bathing space. At the edge of the pit designated for
defecating, a sloped drainage is made to the west.
One is expected to squat on the pit facing the west
which is where the sloped drainage is while turning
his back to the east.
Evolution of residence in urban Kano
In urban Kano residence can be said to have passed
about four phases. Phase one was when the
population was small. House in this phase was very
large, wide and extremely spacious. This might
partly be due to readiness to accommodate others,
relative or otherwise. Thickness of a wall, for
example, might measure up to six feet. There were
no storey buildings partly because of the availability
of vast land. There was no single room without an
attached parlour. The Turaka area alone can make a
full house today.
Figure 11. The inner open courtyard (filin tsakar gida)
The second phase was when the population
started to expand. Size of houses began to decrease.
The size of Zaure and the number of Soraye, for
example, started to lessen. The open courtyard
became narrower. Multi-storey buildings emerged
but with very narrow windows which from inside
could not be reached by a very tall person. Single
rooms began to replace rooms enveloped by a very
wide and spacious parlour.
The third phase was characterized by the gradual
elimination of Zaure and its replacement with shops
(Shago) used for either sleeping or commercial
purposes. Size of the open courtyard and that of
Zaure were grossly reduced. Separate house or
houses within a house began to appear, possibly due
to disputes over inheritance or buy-over.
The fourth, which is the final phase, is generally
characterized by dearth of space and the desire to
congest in the municipality. Consequently, the price
of plots of land became exorbitant. House structure
became completely alien and divorced from the
indigenous religion and culture. Zaure, Soro, Filin
kofar gida, Filin tsakar gida, etc., all disappeared.
Shago now replaced Soro while Zaure is replaced
with sitting room. Open courtyard is now very much
narrow or even extinct.
A House (Gida) as perceived by Kano people
Concieving residence as a sleeping place cuts
across most cultures, tribes and nations. The primary
function of a house is to provide a sleeping place and
protection against rain, cold or sun heat. However,
to the Kano people, a house should do more than
this as there are many equally important functions
expected of an ideal house.
Protection, preservation and safeguard of one's
dignity, self-respect, honour, esteem, faith and mark
of distinction are the primary purposes of a house.
This is because in a Muslim Hausa society, like Kano,
one is considered responsible (Mutum mai mutunci)
whose association should be sought and cultivated
when he is dignified, honourable and worthy of
respect40. The perception of a house can therefore
be summed up in (but not necessarily limited to) the
following:
1. It is a safeguard of the owner's integrity,
privacy and personal secrets.
2. It is a place for socialization. Occasions such as
wedding ceremony, naming ceremony, social
discourse, funeral, courtship, investiture,
circumcision and (sometimes) internment take
place in the house. It therefore constitutes
one's social garment and a pre-requisite for
personal integrity.
3. It is an avenue for inculcating and enhancing
the spirit of brotherhood and social cohesion.
For instance men and boys of different Gidaje
(plural of Gida) gather for social discourses,
eating, reconciliation, etc.
4. It is a place where home-based craft and trade
activities, such as weaving, leatherwork,
blacksmithing, etc., are carried out 41
5. It is a mosque as acts of worship such as prayer,
meditation, litanies, etc., are performed.
6. It is a school or class for holding lesson41
These and many others make a house acquire a
central position in the life of Kano people.
The
Islam-based
principles
guiding
the
construction of residence in urban Kano
Residential buildings in urban Kano and their
structure are traced to originate from the culture
and faith of the people. Though some aspects of the
residential structure may bear environmental or
climatic stamps, greater portion are ascertained to
be in conformity with the Islamic ethical principles.
This explains why these residential structures are
referred to as 'Islam-oriented'. Prominent among
these principles include, but are not limited to the
following:
1. Audio-visual privacy of inmates is worth
safeguarding and protecting.
2. Neighbour's rights are sacred and beyond
question.
3. Safeguarding moral integrity of the society is
mandatory and not optional.
4. Separation of the sexes is a virtue while illegal
and amoral intermingling is an evil.
5. Revering knowledge and scholarship is an act of
worship and therefore rewardable.
| 95
6. Guests are blessing to the house. Being always
prepared to warmly receive them is a religious
obligation.
7. Providing for the needy, the wayfarer, the
distressed and even the passer-by is not a burden
but a Prophetic precept worth emulating.
8. Social unity and cohesion along with their
facilitators are the fabric of happiness, harmony
and success which ease the way for the
attainment of Allah's pleasure.
9. Consanguinity and affinity are the building blocks
of a sober, strong and serene society.
Reflection of these principles on residential
structure in urban Kano
1.Audio-visual privacy of inmates is worth
safeguarding and protecting.
This is attested to be the purpose of a house not only
in Kano but in Hausaland generally. The Zaure, the
Soraye, and the Turaka are results of this principle.
Zaure serves as an area for seeking permission and it
is there that the house owner meets his guest. It is
constructed in such a way that the guest is not
availed to the inner part of the house. Not a sound
or movement from inside the house could be heard
there. The Dakali is provided for the guest to wait
for the house master or one of the male inmates. By
so doing the latter is protected from being seen
impromptu before he comes out.
2.Neighbour's rights are sacred and beyond
stampede.
In as much as one cares for his own privacy that
of his neighbour must also be safeguarded. This is
one of the things which explain absence of mulitistorey buildings at the initial stage in this part of the
world. When multi-storey buildings emerged their
windows were made very narrow and at a height
which a very tall person inside the room could not
reach. The rearing of domestic animals (such as
goats and sheep) and birds (such as chickens and
ducks) within the wide open courtyard ensures that a
neighbour is not harmed. Similarly, entrances of
opposite houses do not directly face each other in
order to safeguard neighbour's privacy.
3.Safeguarding moral integrity of the society is
mandatory and not optional.
All avenues that will avail non-members of a
house to its private realm are blocked by the Zaure
and the Soraye. Female members of a house,
particularly wives and older female children, are
curtailed from being seen by a guest or a passer-by.
Female-only ceremonies take place indoors within
the open courtyard. In this way adultery and
fornication and their preliminaries are substantially
curtailed.
4.Separation of the sexes is a virtue while illegal and
amoral intermingling is an evil.
One of the functions of Zaure and Soraye is to
provide accommodation for older boys. The moment
they reach maturity age they now no longer sleep in
the private realm of the house. The Soro or Zaure
96
now become their new sleeping place, though they
may have access into the house in the day time.
Grown-up girls continue to sleep in their respective
mothers' rooms till they get married. The wide open
courtyard also serves as a female-only venue for
social festivities. Here no male non-inmate can see
or hear what is going on. Female guest is received by
female inmates and the reception area is also inside.
5.Revering knowledge and scholarship is an act of
worship and therefore rewardable.
The Zaure serves as a school where different
lessons are given. Various branches of Islamic
studies, astrology, astronomy and philosophy are
studied here. Each student reads his own book while
the teacher explains. This type of lesson is generally
known in Kano as Karatun Zaure ( the entrance hall
lesson). In some cases the Soraye serve as classes
where there is a night school (Makarantar dare). The
spacious house forecourt, in some areas, functions as
children Qur'anic school (Makarantar allo).
6. Guests are blessing to the house. Being always
prepared to warmly receive them is a religious
obligation.
As receiving guest is considered as a virtue and
he/she is seen as a blessing, Kudandan, female guest
room, Zaure and Soro provide shelter and warm
reception to a guest. Female guest is received inside
while a very important guest is received at the
Kudandan. If he is a relative or an intimate friend of
the house master he sleeps either in the Soro or in
the Zaure. A guest never feels belittled by being
accommodated in the Zaure or Soro.
7.Providing for the needy, the wayfarer, the
distressed and even the passer-by is not a burden but
a Prophetic precept worth emulating.
It is an established tradition in Kano that one
eats along with others. This is due to the teaching of
Islam that blessing lies in feeding or eating along
with others. The Zaure and the Filin kofar gida serve
this purpose. Food is brought from inside the house
to the Zaure in the morning and at noon while dinner
is brought to the Filin kofar gida. Breakfast and
lunch take place in the Zaure where eating in the
sight of the public is avoided. Dinner takes place at
the forecourt because it is in the night. In all
occasions whoever comes is welcome. In this way an
indigent, passer-by, wayfarer, etc., are provided
with breakfast, lunch and dinner.
8.Social unity and cohesion along with their
facilitators are the fabric of happiness, harmony and
success which ease the way for the attainment of
Allah's pleasure.
Structure of residence in urban Kano provides for
the facilitation of social cohesion, brotherhood and
concern. The Filin tsakar gida, Zaure and Filin kofar
gida perform this function. Every morning neighbours
gathered in the Zaure where Rechauffe or warmed
dinner leftover is served as breakfast. This occasion
is called 'Cin Dumame'. Similarly, reconciling
between disputing parties and resolving conflict in
the neighbourhood take place in the Zaure. Filin
kofar gida serves as a male-only avenue for wedding
ceremony, naming ceremony, graduation, funeral
services and mourning. The inner open courtyard is a
female-only venue for festivities and mourning.
9.Consanguinity and affinity are the building blocks
of a sober, strong and serene society.
Many people in Kano operate the extended family
system. A number of generations may reside in the
same house under mutual assistance, care, respect,
love and protection. This explains the provision of a
very wide open courtyard. This is an African culture
which Islam further encourages. It is observed that:
The compound was the focus of social
organization. This responded to the needs of
the group. It could be altered to accommodate
the fluctuation in family size, extending for a
growing family or reducing when someone
dies…The traditional courtyard house is never
a completed project. As family size increases,
more rooms are built on the lot's unused land
42
.
The gradual decline of this type of
residence
Figure 12. Modern residences that are gradually
replacing the traditional islam-oriented ones
This is what used to be a residential structure in
urban Kano. It can be referred to as a dual heritage
as it combined between the purely traditional and
the Islamic. Islamic ethics are successfully
integrated in such a way that it led to the eventual
creation of a built environment that is humanscaled.
However, with the passage of time, particularly
after the debut of colonialism in what is today
known as Northern Nigeria, things began to change.
The traditional building materials were the first
victims of the almighty colonial architecture,
followed by the Islam-oriented house structure.
As mental subservience is more fatal than
economic servility the colonialists spared no effort
and no energy in seeing to it that they not only
facilitated the extinction of this Islam-based
residential structure but also the gradual wiping
away of the philosophy behind its construction43. Our
architects, policy makers and town planners now
fancy the substantially secular-based western
architecture which is, as described by one scholar,
'rooted in the abstract and existentialist philosophy,
promoting nothing save the distancing of
architecture from any spiritual or cultural
codification'44(Radoine:
2008).
This
secular
architecture is only preoccupied with promoting
class divergence, competitiveness, materialism,
exotic desires, profit making and unlimited freedom
45
(Hamouche: 2008). This sad development is further
described by as follows:
…We have a situation today in which most
people have lost the wisdom and experience
that generated the traditional fabric. The link
was lost between Islamic cultural identity and
its manifestations in the built environment as
modern concepts and practices have continued
to shape urbanization outside of that rich
tradition46.
Figure 13. Modern residential structure, a symbol of
atomism?
Today a schizoid tendency preponderates in
Muslim society in which it both strives, though to
lesser degree, to maintain its deep attachment to
Islam as well as hanker over tasting the fruits of the
current order 47(Khalid: 2002).
In addition to the invasion of western
architecture, other factors which facilitate the
gradual decline of these Islam-oriented residential
structures include:
• Emphasis on western-style buildings by the
government.
• Change of taste on the part of both the affluent
and the elite.
• Land fragmentation.
• Inheritance disputes.
• Difficulty in land accessibility.
• Financial constraints
These combine to silently push this heritage to
the brink of decline and extinction. This heritage is
now being replaced by houses which structure is
substantially alien and divorced from the religion
and culture of the Kano people. Audio-visual privacy
is de-emphasised and regard for the rights of
neighbour is now a thing of the past. This is because
all barriers such as Zaure, Soro, Kudandan, etc.,
which safeguard the privacy of the house are now
condensed to a very narrow corridor which directly
avails those from outside to the private realm of the
house. In some cases the sitting room has direct
linkage with the inner part of the house and the
kitchen. A guest therefore can vividly see and hear
what is going on inside. He can also watch the house
master's wife while on her way to or from the
kitchen. Multi-Storey buildings are constructed with
their windows facing the private realm of a
neighbour's house. Suck-away are constructed on the
road, obstructing public right of passage while power
generators are stationed outside polluting the air
| 97
and annoying neighbours with terrible sound. The
human scale in these modern houses is forced to give
way for the domination of the geometrical one. The
brick enclosure isolates one from the people and
wanes away from him the spirit of concern for the
welfare of others as well as the feeling of social
belonging. This symbolizes the replacement of
collectivism with individualism or atomism which is
repugnant to the Islamic social philosophy.
Figure 14. Direct view of the cikin gida from outside. An
indication that audio – visual privacy is now a thing of
the past
Comparing
the
traditional
Islam-oriented
residential structure with the western/modernityoriented one, it becomes clear that in the former a
house is conceived as a safeguard for integrity and
privacy, an abode for the inmates, a stop-over for
the wayfarer, a helping hand for the needy, an
avenue for social cohesion, a venue for celebrities,
an office for private discussion, a protection for the
neighbour's integrity, a haven for societal morality
and chastity, a mosque and a school. In the latter,
however, a house will be found to be narrowed down
to a solitary, a prison, a symbol of uncontrolled
freedom, a disturbance to and infringement upon
the neighbour's rights, an ostentation, a despair to
the wayfarer and a street.
Figure 15. Air pollution, blockage and obstruction of public
right of passage
The major difference between the two is that
while in the Islam-oriented residential structure a
house is divided into three distinct realms; the
public, the transitional and the private, the
western-oriented one is loosely divided into the
public and the private.
All these notwithstanding, it should not be
inferred that this paper is clamouring for a return to
using the traditional building materials and structure
98
while totally denouncing modern architecture with
all its concomitant fruits. What is required is,
borrowing the words of one scholar, 'to look back,
keep the connection and not loose the track'47.
There are some western structures which need to be
incorporated into the indigenous ones and viceversa. There can therefore be a mixture between
the two in such a way that while the traditional
retains a substantial portion of the residential
structure a significant fraction of the building
material should continue to be modern. Through this
a society maintains a continuous link with its past
and at the same time rip the fruits of modernity.
Conclusion
This paper discussed in some detail the Islamoriented traditional structure of residence in urban
Kano. This includes the extent to which they are
Islamic and how this heritage is gradually being
pushed to the periphery of extinction by modern
western architecture in the contemporary city
composition.
Going by what is so far discussed the paper
concludes that Islam is the pioneer of cities which
are ethics-integrated and deeply impacted on the
lives of the Kano people including the way they
perceive and construct their residences. The
structure of western-styled houses which are
gradually replacing the Islam-oriented ones in
modern Kano city fail to or hardly reflect Islamic
values as the traditional ones do. However, the two
can be blended together for the emergence of cities
that are both traditional and modern.
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ARCHITECTURE IN THE ISLAMIC CIVILIZATION: MUSLIM

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