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200 YEARS KUALA LUMPUR

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200 YEARS KUALA LUMPUR Message from President

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Foreword Foreword

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Contents

Preface i
Foreword iv

DRAFT COPY DRAFT COPYChapter1Kuala Lumpur Formative Years 1

Chapter 2 Kuala Lumpur Transformative Years 13

Chapter 3 The Architectural Design of Masjid Jamek 25

Chapter 4 The Congregation of Java Street 37

Chapter 5 The Architect 49

Chapter 6 The Spatial Study 61

Chapter 7 History of Mosque Architecture 73

Chapter 8 Islam in Kuala Lumpur 85

Chapter 9 Kuala Lumpur from the Masjid Jamek Painting 97

Chapter 10 Architectural and Decorative Elements in Masjid Jamek 109

Notes and References 121
Appendixes 131
Acknowledgement 141
Sponsor 142

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DRAFT COPY 3

The Architectural Design of Masjid Jamek

DRAFT COPYPhotographedby:Aniza

INTRODUCTION
Being the oldest surviving mosque in Kuala Lumpur and yet still one of the city’s major places of worship,
Masjid Jamek possesses significant heritage values which are skilfully manifested in its architectural plan-
ning and style. It embraces multi-cultural association (Pertembungan alam dan budaya) that link to Malay-
sian colonial history. Being amongst the earliest schemes that adopt contextualism or contextual architec-
ture, its architecture style represents the architecture of Indo-Saracenic predominantly known for its
mughal architecture of Northen Indian. The group of buildings within the Jamek Mosque’s vicinity built
around the period of 1890-1920, in Indo-Saracenic style include the Bangunan Sultan Abdul Samad (1897);
High Court (1909); KTM Administrative HQ (1917); PWD (1896); General Post Office (1896) and City
Hall (1896). Originated from British colonial architecture in India but with local nomenclatures, the adapta-
tion has resulted in a unique Indo-Saracenic style in Malaysia.

THE HISTORICAL BACKGROUND DRAFT COPY
“Masjid Jamek” can be translated as “Congregation Mosque” or “Mosque of Congregation” which means
a place where the Muslims congregate for religious purposes. The Masjid Jamek Kuala Lumpur is one of
the oldest mosque in Kuala Lumpur (KL), and is still in use until today. It was designed by Arthur Benison
Hubback or popularly known as A.B. Hubback, an architectural assistant in the Public Works and Survey
Department, who was intrigued and inspired by the Mogul (Mughal) architecture of India. It was built in
1907 on the site used to be the Malay burial ground, whereby the remains of the buried was exhumed and
transferred to the Gombak Muslim cemetery. The mosque was built and officially opened by the Sultan of
Selangor on 23rd of December in 1909. Masjid Jamek was the main mosque for the muslim residents of
Kuala Lumpur untill The National Mosque was opened in 1965.

FT COPYSource:Google
DRAAerial View of Masjid Jamek

COPYSource: Google Sungai Klang was the main means of transportation for early
TMap of Kuala Lumpur in 1895 settler to get into the inner land of Selangor. Paddy fields and
FReferring to the interpretative panel, “Prior to the construction Masjid Jamek in 1908, the site at the junc- Malay villages with typical pitch-roofed Malay timber
houses, surrounded by the green lush of rain trees, coconut
tion of the Klang and Gombak Rivers was used as Kuala Lumpur’s Muslim burial ground. It is the oldest trees, etc. were typical scenery along riverbanks which
known Muslim cemetery that had existed in the town, which served the pioneer Muslim communities provide a tranquil setting while sailing through the river. The
Klang River passes right through the Selangor state, and
Anearby such as those who live in Kampong Rawa (Rawa Village) and Kampung Melaka (Malacca Village). along its away at the centre of the states it collides with the
Gombak River. At the confluence, the convergence of these 2
The cemetery, which appears in Kuala Lumpur’s 1870s map, was officially gazetted by the British Admin- flowing rivers causing water state became rather muddy,
istration in 1893. The size of the cemetery however, was gradually reduced from its original 2.25 acres forming a “muddy confluence” (or “Kuala Lumpur” in
Malay). Thus it’s believed that it’s here, how Kuala Lumpur
Rthrough the decades to make way for development. or “muddy confluence” got its name.

A large number of the grave were exhumed to accommodate the construction of Masjid Jamek’s original Source: Google
Location of Masjid Jamek
Dstructure in 1908, while the rest remained within the compound of the mosque. Many of the elder KL folks
DRAFT COPYThis is the very spot for Kuala Lumpur's history, where the early settlers of Kuala Lumpur built their
recall sighting these gravestones when praying at Masjid Jamek until the graves were all exhumed in the
1980s. The old gravestones of the cemetery appear to be of mixed Malay-Acehnese and Indian Muslim shelters. In the 1850s, early miners would sail across and unload here their equipment and provisions before
influence and most of them were made of sandstone, granite and marble. Jawi scripts on the face of grave- trekking up the jungle path to inland, to look for tin.That strategically located ‘sandwiched land’ at the
stones mention the name of the deceased and the year of their death”. 1 confluence which became the birth place of “Kuala Lumpur” was chosen to be the very site for Masjid
Jamek.

As stated in the descriptive panel, “In the Malay language, a place where a river meets another river or other THE ORIGINAL LAYOUT PLAN
water body is a “kuala” or ‘estuary’. In those days’ rivers were the ‘highways’ of their time, a kuala was
significant as it was a natural landmark where villagers from Malay kampungs upstream of each river The view of the approach towards the
would meet for trading or gatherings, and sometimes a mosque would be built nearby. Such is the case for confluence is magnificent. Perhaps this
the meeting point of the Kelang (Klang) and Gombak rivers. The area was long inhabited with scattered was considered as one of the points of
kampungs along the various river tributaries. But it was not until tin began to be mined in the 19th century arrival. The concrete steps dressing the
that it began to attract people from further afield. One figure of prominence was Sutan Puasa, an entrepre- riverbanks lead to open platform which
neur from Mandailing Malay who arrived in the 1830s. The traditional seat of the Mandailing was on Bukit then leads to building’s entrance. Entrance
Rasam (later Bukit Mahkamah) and Bukit Nanas, with the former under the sway of Sutan Puasa. By 1950 gateway is situated at the east side. Upon
the rudiments of streets evolved that would later become Leboh Pasar Besar and Jalan Tun Perak. entering, one will pass by ‘ablution’ pond,
position in the centre of enclosed garden
COPYNonetheless this kuala was destined for bigger things with the arrival in 1857 of the royal Chieftain of with pathway leading towards the main
prayer hall. 2 Spiral stairs form minarets at
Kang, Raja Abdullah with his tin-prospecting entourage that included 87 Chinese miners. Coming to the
Yeach corner, that align with entrance
Tconfluence of the two rivers, they came upon much mud silted in the waters. The Chieftain’s adviser
gateway. The minarets serve as a place to
inspected the mud and confirmed the presence of tin ore. It would be the starting point in time and space of call for prayers or ‘azan’.

Fmore systematic mining activities fanning the Klang Valley. Tin was exported commercially for the first FT COPIslamic spatial requirement is determined primarily by func-

time from Kuala Lumpur in 1859. Malay place-naming systems favour natural significance, and thus came tion or use and not by form. The form of a building must
the name “Kuala Lumpur” – estuary or confluence of mud. Later, circa 1909, a semi-circular set of steps
Aserve and enhance its function. The main prayer hall design
DRAmaking the landing site of Masjid Jamek marked the tongue of this ‘muddy estuary’”. 2
which consist of mihrab wall and the ground floor space for
prayer are oriented towards the main qiblat (Kaabah direc-

Rtion). Rectangular in shape, the main hall has a basic layout

characteristic of mosque design, as the shape maximises the

Dsaf capacity i.e. number of worshipers in a single row. Ceil-

ing of main hall covered with main dome at the centre, sand-
wiched by two smaller domes at the sides. The two minarets
and three domes hold the composition of the mosque and
unifies the geometrical concept of the overall building layout.

YThe interpretative panel described that, “Masjid Jamek’s original structure sits in the centre of the present THE ARCHITECTURAL STYLE
Masjid Jamek has the resemblance in design with the Sultan Abdul Samad Building (the KL Government
mosque complex, identifiable by the lighter shade of its brickwork face. Its original open courtyard Office Building) which was also designed by Hubback. Hubback dressed most of his buildings with
neo-classical facades and Mughal influenced domes during the Colonial period of British in Malaya. This
Pentrance however, has disappeared as it is now covered with a new roof structure. the following description influence kept away the existing local mosque architecture of the era i.e. with indigenous character such as
timber structure with pitch roof. Nevertheless, Western architecture adapted to local climate by applying
of the building, published in the Malay Mail dated 24 December 1909, describes the mosque’s original terrace, high ceiling, single room thickness, bricks from clay, loggia & verandah (kaki lima) and combined
architecture appearance. with pediment, colonnades, round/pointed arches, this style is known to the local as ‘Indo-Saracenic’ influ-
ence or Moghul Indian architecture, which flourish during the British colonisation era in India.
OMalay Mail, 24 December 1909
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The New Mosque, Description of the Building.

C‘The mosque, which has been built to the design of Mr. A. B. Hubback, Architectural Assistance P.W.D. who

is at present on leave at Home, is in the arabesque in style, and consists of the mosque itself (with the
mehrap (mihrab) facing towards Mecca), 40ft. deep and 100ft. wide, and a courtyard in front, 56ft. deep
and 101ft. wide. And the two corners of the courtyard furthest from the mosque are two minarets each 88ft.

Thigh and identical in design, with a spiral staircase leading to two circular galleries before the top one is

reached.
As arched wall enclosed the courtyard on three sides, the mosque being on the fourth and in each of the

Fwalls there is an entrance. The inside of the courtyard is open, except in the centre where there is a bathing

pool, and from it a flight of steps leads up to three double doors into the main building. These are the only
doors though there are windows with coloured glass the whole way around. The roof of the building opens

Ainto three domes, the centre one which has clerestory with windows running around it, being 70ft. in height.

The material used are brick with concrete castings and plaster, though the three domes are made of timber
covered with malthoid* roofing, painted white, while the floor is paved with Doulton tiles, designed after

Rthe patter of a Malay praying mat. The total cost of the building has been $87,000 and of this sum a portion

was given by the government, the rest being subscribed among Mohamedans themselveves.’

D*Malthoid is a weather and waterproof material impregnated with bitumen, painted with tar, and topped

off with sprinkling sand”.3

Description: ... DRAFT COPYDescription:...

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DRAFT COPY CONCLUSION
It is proven that by having architectural significance, with its the historical background, contextualism
approach and unique indo-saracenic architectural style, Masjid Jamek becomes the focus of international
attention and a strong draw cut for tourist.
It is proven that conservation of heritage areas in Malaysia has placed the country in the world map and help
elevate its name globally. The conservation of heritage areas will support our economy future, attract large
scale tourism industry in Malaysia. Most importantly, heritage conservation can lift the dignity and identity
of every citizen of Malaysia. It unquestionably helps promotes the harmony living amongst all Malaysians
of different background. Thus, conserving our heritage areas – built environment or cultural as a kind of
living museum, is a MUST to help securing our future community and economic well-being.

RAFT COPYSketchesby:Razak
DSketch of Jamek Mosque