1. ABSTRACT
The main purpose of the assignment is to set
up an initial framework of architectural
description of Muslim architecture in
Malaysia within the context of the
architectural concern of „style‟. The main
concern is to explain the different
architectural styles of Muslim architecture
and suggest hypotheses for future studies in
relation to the forces which might have
been instrumental in the conception of
these styles. This assignment is important in
order to project the message that much of what we understand as „Islamic
Architecture‟ in the present literature comes from various artistic and political
agendas that have questionable merits compared to an analytical
approach of Islamic architecture from the Qur‟an and the Sunnah of the
Prophet Muhammad (peace be upon him). The research is also important for
practicing architects to understand that the present syntax of „Islamic
Architecture‟ with its references in Middle Eastern, Mid Asian and African
models are not necessarily the best precedence to project the architectural
message of Islam. As opposed to the three classifications of Traditional,
Colonial and Modern styles of mosque architecture, the research has
identified seven main styles with a suggestion of the rationale and influences
of those styles.
Introduction
George Town is spectacularly situated at the cape or promontory at the
north-eastern tip of the island, between the hills and the sea. The hills provide
a stunning backdrop the city which is built up to the foothills. The settlement
that Francis Light, the British country trader, had originally created (1786) and
named did not have any grand design as it was not intended to be a
“settlement colony”. Light had neither resources nor staff to develop the

2. town. The
development of
George Town during
the first century after
its founding could be
attributed to the
courageous and
entrepreneurial spirit
of early migrant
communities who
found in Georgetown a place to make a living and begin a new life.
Further south is the Malay town which evolved between Prangin River and
the southern portion ofChulia Street, with the AchehMalay Mosque as its
community centre. This mosque was founded in 1808 by Tengku Syed Hussain,
a wealthy Arab merchant prince who became Sultan of Aceh. Over the
following years, this settlement became the centre of Islamic studies in Pulau
Pinang, frequented by traders from the surrounding Malay Archipelago, Arab
and India.In the old days when the Muslim pilgrimage to Melaka was made
by ship rather than by airplane, Acheen Street was the centre of haj travel.
Pilgrims came from North Sumatra, Southern Thailand and the northern states
of peninsular Malaysia to purchase their tickets, shop and attend religious
classes while waiting for the Haj ship.
The Mosque is historically
important as it is the focal
point for the spread of Islam
in Penang Island. It was built
complete with an octagonal
minaret following the
16thcentury Moghul
architecture common in old

3. mosques in Aceh, an ablution area, a pool, a veranda and a cemetery. The
1798 Popham map marked this mosque and tomb as a landmark of the
Malay township; it was the first Muslim urban parish and the earliest centre of
spice traders and malay entrepreneurs on the island.
The Acheh Street Mosque was built in 1808 on land donated by an Achenese
aristocrat, TengkuSyed Hussain Al-Aidid. It all began in 1792 when Tengku
Syed Hussain opened a Muslim settlement in the area nearLebuhAcheh. Over
the following years, this settlement became thecentre of Islamic studies in
Pulau Pinang, frequented by traders from the surrounding Malayarchipelago,
Arab and India.The mosque was built alongside houses, shops and a
Madrasah for Quranic Studies. One of thereligious figures of the time was
Sheikh Omar Basheer Al-Khalilee, who was succeeded by his sonSheikh
Zakaria who later was appointed as the first Mufti of Pulau Pinang and in 1888,
SheikhYahya, his older brother, was appointed as the first Kadi of Pulau
Pinang.Following the demise of TengkuHussain in mid 1800's, the LebuhAcheh
Muslim settlementcontinued to thrive and was at one time referred to as the
Second Jeddah, as pilgrims from nearbycongregate here before departing
to Mecca by sea. Every time the Haj season begins, the LebuhAcheh area is
thronged by pilgrims and their families. This mosque and Acheh Street
Mosque is situated was a popular spot for Muslims to gather and
make arrangements for their pilgrimage to Mecca. However, all this ended
with theestablishment of the LembagaTabung Haji in the 1970s.
Although Malay Muslims make up roughly 60% of Malaysia's population, a
smaller percent lives in Penang as most of this island's inhabitants are Chinese
(roughly 90%). The Malay Muslims inPenang originally hailed from Acheh,
Arabia, Java, India as well as Peninsular Malaya, and theirdiverse cultural
backgrounds gave birth to the existence of many different styles of mosque
thatcan be found in Penang today.

4. Architecturally, the Mosque is essentially hybrids; with a taste of the Moorish
influence, oriental forms and Neo-Classical features. Fusion of Chinese and
classical elements can be seen from its arches, windows, columns, hipped
roof and other elements on the minaret. The Mosque is a good example of
masonry building that is rich in architectural details and vocabulary as well as
the adaptation of building elements to the local climate. The external walls
are made of bricks which were plastered and painted with lime wash. There
has been a succession of colour coatings on the plastered walls starting from
white, light blue, yellow to the present colour of ivory. Decorative plastered
renderings are featured on the capitals of the interior columns and cornices.
Besides plaster and bricks, timber and marble floor tiles are widely used in the
building. Timber is used for the roof structures, casement windows, fanlights,
grilles and ceilings. Granite can be seen mainly around the pool and the
veranda steps. The hipped roof, which resembles most of the Chinese
temples, uses asbestos sheets and mortar located underneath the ridges.
Later constructions made in the Mosque include metal awning above the
veranda, cemented floors, toilets and a modern ablution area.
Roof Structures
The Acheh mosque has a Arab-
style minaret with a Acehnese
roof [Limas roof top]. The
difference between this mosque
and the other one, the Kapitan
Kling nearby, is that the Acheen
street mosque was built by a
Achehnese, hence a Malay, whereas the Kapitan Kling Mosque what built by
Indian Muslims. The roof structure of the mosque is made by asbestos sheets,
mortar, roof ridges, timber ceilings and trusses. After years, some of the roof
structures such as timber trusses and rafters are badly attacked by termites.
Such condition may result in roof sagging or structural collapse. Hence, an
urgent renovation work is carried out I n order to prevent further decay to

5. other parts of the building. This includes removing existing asbestos sheets and
introducing new roof tiles, fixing new timber trusses and rafters before placing
insulation of aluminium sheets in the roof for water proofing and heat
reduction. It is also desirable to replace the existing mortar underneath the
roof ridges. In addition, all harmful growth found on the roof, parapet, walls
and minaret will be carefully removed.
The minaret is a distinctive
architectural feature of Islamic
mosques. This also plays a role to
call prayer and provide a visual
focal point on the land. Minarets
have been describe as the
“gate from heaven and earth”
and as the Arabic language
letter alif. The minarets basic
form consists of three parts: a
base, shaft and a gallery.For the
base, the ground is excavated
until a hard foundation is
reached. Gravel and other
supporting materials may be
used as a foundation; The
gallery is a balcony which
encircles the upper sections
from which the muezzin may give the call to prayer. It is covered by a roof-
like canopy and adorned with ornamentation, such as decorative brick with
different pattern like triangular,„t‟ shaped and hexagon.
Walls and Columns
After restoration started, plaster is widely used on the existing brick walls,
columns and minaret. Some of the original plaster renderings are peeling off

6. and deboned, exposing the bricks and mortar joints. This can be seen on
column bases, interior and exterior walls; and minaret. There are also signs of
pollution and fungal stains or mould on the exterior surfaces which will be
removed during the renovation work. This includes the cleaning of walls using
either mechanical tools, scrappers or the dry-cleaning method.
Lime wash also had been used on the existing plaster. One may see layers of
coatings from the broken plaster. New lime wash will be applied to the
existing walls in order to allow the building to 'breathe'. Two coatings of lime
wash will be used on the walls including a white coating for the first layer
followed by lime wash with pigment (colour to be decided) for the second.
Most of the columns in the Mosque are still in good structural condition.
Balcony of the masjid Verandah of the masjid
Wudhu' pool, before entering the prayer hall MakamTe
make sure that we are in state of ablution to
respect the Lord of the House

7. It wasn't Dzuhr prayer service time Column with Neo-Classical
yet so we just perform tahiyyat al- features of carving elements as
masjid salat to respect the Lord of shop houses near to LebuhAcheh
the House
Cornicewith Neo-Classical Cornicewith Neo-Classical
features of carving elements as features of carving elements as
shop houses near to LebuhAcheh shop houses near to LebuhAcheh

8. Prayer hall with the place to
deliver sermon which is called
as minbar and mihrab
Moorish style of corridor arches
Decorative brick with
different pattern like
triangular,„t‟ shaped and
hexagon as wall panel of
the roof

9. Moorish style of entrance feature
Traditional style houses of masjid staffs
Modern style houses of masjid's
residence

10. CONCLUSION
There is a varied architectural style for mosque design in Malaysia. The idea of
a definitive „Islamic Architecture‟ vocabulary leaves much to be desired
since there does not seem to be a preference for any one particular style
that is repeated. The advocates of Middle Eastern revivalism must admit that
though Islam may have been given birth there, that fact is in no way a strong
support for the style‟s monopoly over Islam. If anything, one can conclude
that Islam allows the variety in architectural language because of its principle
religious tenets that is beyond racism or parochialism. The varied style is a
testament to the adaptability of Islam to the various cultures and belief
system that does not contradict its main focus of worshipping one God.