Tag Archives: Putrajaya

King opens Tuanku Mizan Zainal Abidin Mosque

The RM200  million Tuanku Mizan Zainal Abidin Mosque has a main prayer  room and three double-storey quarters. — NST pictures by Aizuddin Saad

The RM200 million Tuanku Mizan Zainal Abidin Mosque has a main prayer room and three double-storey quarters. — NST pictures by Aizuddin Saad

Tuanku Mizan  Zainal Abidin signing a plaque to open the mosque. He is  flanked by Datuk Seri Najib Razak (left) and Datuk Seri Jamil Khir  Baharom.

Tuanku Mizan Zainal Abidin signing a plaque to open the mosque. He is flanked by Datuk Seri Najib Razak (left) and Datuk Seri Jamil Khir Baharom.

The mosque  can accommodate 20,000 worshippers.

The mosque can accommodate 20,000 worshippers.

PUTRAJAYA: Yang di-Pertuan Agong Tuanku Mizan Zainal Abidin opened the mosque named after him in Precinct 3 here today.

Present were Prime Minister Datuk Seri Najib Razak and Minister in the Prime Minister’s Department Datuk Seri Jamil Khir Baharom.

The RM200 million Tuanku Mizan Zainal Abidin Mosque, or Iron Mosque, can accommodate 20,000 worshippers. Construction started in 2004.

Built with 6,000 tonnes of steel, and concrete, it houses a main prayer room, three double-storey quarters, 10 shops, hall and has wif-fi facilities.

Jamil said he hoped the mosque would promote unity among Muslims and be free from politicking.

He said there were 6,119 mosques and 15,139 surau in the country as of last year, of which 342 mosques were fully run by the federal and state governments.

He said the government had allocated RM76.9 million this year for the salaries of 14,254 imam. — Bernama

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Agong rasmi Masjid Tuanku Mizan Zainal Abidin

Masjid Tuanku Mizan Zainal Abidin bernilai RM200 juta tersergam indah kini menjadi mercu tanda baru pembangunan Putrajaya. (Gambar kecil) Tuanku Mizan Zainal Abidin menandatangani plak perasmian masjid tersebut di Presint 3 semalam sambil disaksikan oleh Najib Tun Razak dan Jamil Khir Baharom. – BERNAMA


PUTRAJAYA 11 Jun – Yang di-Pertuan Agong, Tuanku Mizan Zainal Abidin hari ini berkenan merasmikan Masjid Tuanku Mizan Zainal Abidin di Presint 3 di sini, yang sekali gus menjadi mercu tanda baru pembangunan Putrajaya.

Masjid itu yang sebelum ini dikenali sebagai ‘masjid besi’ kerana keunikan reka bentuknya yang kontemporari serta pembinaan menggunakan 6,000 tan keluli iaitu 70 peratus daripada keseluruhan struktur bangunan berbanding selebihnya konkrit.

Hadir sama pada majlis perasmian itu ialah Perdana Menteri, Datuk Seri Najib Tun Razak dan Menteri di Jabatan Perdana Menteri, Datuk Seri Jamil Khir Baharom selain duta-duta asing di kalangan negara-negara Islam.

Selepas majlis itu, Seri Paduka kemudian menunaikan solat Jumaat buat kali pertama di masjid berkenaan bersama-sama rakyat jelata.

Sebelum itu, Jamil Khir menyampaikan khutbah Jumaat menyentuh perjuangan rakyat Palestin membebaskan diri daripada cengkaman rejim Israel dan tanggungjawab umat Islam mempertahankan kesucian Masjid al-Aqsa di Baitulmaqdis.

Sesudah solat, baginda berkenan bersalaman dengan rakyat jelata yang berpusu-pusu mengambil kesempatan menatap wajah raja yang dikasihi mereka itu dari dekat.

Masjid Tuanku Mizan Zainal Abidin yang mengambil sempena nama Seri Paduka itu mula digunakan oleh para jemaah sejak bulan Ramadan, September tahun lalu.

Masjid yang bernilai RM200 juta itu mula dibina pada 2004 dan setelah siap sepenuhnya, ia diserahkan kepada Jabatan Kemajuan Islam (Jakim) pada Ogos tahun lalu.

Ia mampu menampung sehingga 20,000 jemaah pada satu-satu masa selain dilengkapi pelbagai kemudahan bagi kegiatan dakwah, keagamaan dan kemasyarakatan serta mampu menjadi satu lagi produk pelancongan bertaraf antarabangsa.

Jamil Khir dalam ucapannya berkata, pentadbiran sesebuah masjid hendaklah diuruskan secara profesional dan bebas daripada elemen politik kepartian dalam usaha menjadikan institusi itu sebagai pusat perpaduan ummah.

Beliau berkata, kegiatan berunsur politik kepartian perlu dihindarkan kerana ia membawa kepada perpecahan masyarakat.

“Dengan pendekatan ‘1Malaysia 1Ummah’ kerajaan berkeyakinan masjid merupakan institusi yang paling sesuai untuk menyatupadukan umat.

“Orang bukan Islam juga perlu dilibatkan sama dalam menjalankan aktiviti sosial seperti membina nilai-nilai murni bagi memantapkan kerjasama, silaturahim dan tolong-menolong di kalangan ahli kariah,” katanya.

Jamil Khir berkata, kerajaan berhasrat menjadikan masjid sebagai pusat sehenti yang dilengkapi pelbagai kemudahan dan perkhidmatan kepada para jemaah serta pengunjung.

Berikutan itu, katanya, sebagai permulaan 42 masjid terpilih seluruh negara telah dilengkapkan kemudahan WiFi dengan kos bernilai RM200,000 dalam usaha menjadikannya sebagai salah satu pusat perkembangan teknologi maklumat kepada masyarakat.

Selain itu, beliau berkata, kerajaan memberi peruntukan khas ke negeri-negeri bagi menubuhkan Pusat Pembangunan Sosial (PPS) dan Pusat Pembangunan Keluarga Islam (PPKI) di masjid-masjid terpilih.

“Melalui perkhidmatan itu, masyarakat yang bermasalah berkaitan sosial dan keluarga boleh mendapatkan khidmat nasihat perunding kaunseling yang disediakan di masjid.

“Masjid juga perlu menyediakan kemudahan perpustakaan awam, kios, kemudahan rumah musafir, kemudahan komputer, kelas pengajian dewasa serta kanak-kanak dan sebagainya,” katanya.

Masjid Tuanku Mizan Zainal Abidin

Masjid Tuanku Mizan Zainal Abidin

Dari Wikipedia Bahasa Melayu, ensiklopedia bebas.

Masjid Tuanku Mizan Zainal Abidin
Masjid telah siap dibina
Penerangan
Lokasi Presint 3, Putrajaya,
Bendera Malaysia Malaysia
Status (Siap)
Tempoh pembinaan ±5 tahun 4 bulan
Dibuka Ogos 2009
Maklumat teknikal
Keluasan 73,795 meter persegi
Ketinggian menara tiada menara
Bilangan tingkat 7 tingkat
Kos RM380 juta (~ AS$ 70 juta)
Kapasiti jemaah 20,000
Syarikat
Arkitek Kumpulan Senireka Sdn. Bhd.
Kontraktor Ahmad Zaki Resources Bhd.
Pemaju Perbadanan Putrajaya
Bahan Keluli, konkrit bertetulang kaca

Masjid Tuanku Mizan Zainal Abidin, sebelum ini digelar Masjid Besi[1], ialah sebuah masjid yang terletak di Presint 3, Putrajaya, Malaysia. Masjid ini yang mula dibina sejak April 2004 siap sepenuhnya pada Ogos 2009 dan dibuka pada hari Jumaat, malam Awal Ramadan 1430H[2]. Masjid ini dibina bagi menampung sekitar 24,000 penduduk dan penjawat kerajaan sekitar pusat bandar serta kawasan Presint 2, 3, 4 dan 18. Masjid ini yang mempunyai keluasan sekali ganda berbanding Masjid Putra, yang terletak kira-kira 2.2 km ke utara, bakal menjadi mercu tanda baru Putrajaya.

Pembinaan

Masjid Besi dalam pembinaan

Masjid ini direka berdasarkan 3 konsep iaitu angin, sederhana dan telus. Kira-kira 6,000 tan keluli digunakan bagi pembinaan tersebut yang mewakili kira-kira 70% manakala selebihnya adalah konkrit.

Ciri keistimewaan

Masjid Besi mempunyai keistimewaan yang tersendiri antaranya tiada pemasangan kipas ataupun alat penyaman udara di dalamnya, sebaliknya menggunakan gas penyejuk (gas district cooling atau GDC). Selain itu, masjid ini turut menggunakan Seni Bina Jaringan Wayar (Architectual Wire Mesh) atau Anyaman Masyrabiah yang diimport dari Jerman dan China (turut dipasang pada Stadium Bernabéu di Madrid perpustakaan negara Perancis yang dikenali Bibliothèque nationale de France yang terletak di Paris). Pintu gerbang masuk juga menggunakan konkrit bertetulang kaca (GRC) bagi mempertingkat integriti sesebuah struktur serta kaca hablur bagi menjadikan masjid kelihatan berwarna putih dari jauh.

Apabila siap kelak, perjalanan menuju ke masjid akan menyeberangi sebuah jejantas yang menghubungkan Dataran Putrajaya ke kawasan masjid ini yang dikenali sebagai Kiblat Walk seluas 13,639 m². Jejantas ini dihiasi dengan kolam air seolah-olah berada di kawasan kota istana purba Alhambra. Hiasan dalamannya dilatari ukiran Asma Ul Husna menggunakan tulisan kaligrafi dari jenis Khat Thuluth. Pintu utama menuju ke ruang solat utama terukir ayat suci al-Quran dari Surah Al-Israa’ ayat ke-80.

Ini ditambah lagi dengan pembinaan dinding mihrab yang diperbuat daripada panel kaca setinggi kira-kira 13 m juga diimport dari Jerman yang terukir 2 baris ayat dari Surah Al-Baqarah pada bahagian kanan dan Surah Ibrahim di sebelah kiri. Uniknya, dinding mihrab ini tidak memantulkan kesan dari pancaran sebarang cahaya atau lampu menjadikan ukiran kaligrafi ayat suci berkenaan yang berwarna keemasan itu kelihatan jelas dan seolah-olah terapung di udara. Bahagian tepi bumbungnya sepanjang 40 kaki pula mampu mengelakkan jemaah yang bersolat di luar dewan solat utama terkena tempias hujan.[3]

Kemudahan

  • Ruang solat termasuk dewan utama, dewan terbuka dan dewan solat muslimat
  • Tiga unit kuaters dua tingkat tiga bilik untuk kakitangan masjid
  • 10 unit bazar atau ruang niaga di dalam kawasan masjid
  • Bilik pameran yang mampu memuatkan 250 orang
  • Dapur
  • Bilik orang kenamaan
  • Bilik penyelenggaraan
  • Bilik jenazah
  • Pejabat
  • Bilik kawalan audio visual
  • Ruang letak kereta bawah tanah

Rujukan

  1. Hayati Ibrahim. “Medan dakwah“, myMetro, 21 Ogos 2009. Dicapai pada 21 Ogos 2009.
  2. Masjid Tuanku Mizan Zainal Abidin Diserah Bagi Pengurusan Jakim“, BERNAMA, 21 Ogos 2009. Dicapai pada 21 Ogos 2009.
  3. Masjid Besi Putrajaya siap Ogos“, Utusan Malaysia, 22 April 2009. Dicapai pada 2009-06-10.

A Tale of Three Mosques

As appeared in The Star Sunday May 25, 2008

By MOHAMAD TAJUDDIN MOHAMAD RASDI

In the bones of buildings, political agendas can be discerned.
THE main intention of this week’s column is to show that there is no one view of Islam and, therefore, of architecture. I hope to show that architectural “language” must be understood within its own political framework and must be read in context of the agendas of those who command it.

Once this is understood, perhaps this country can begin a healthy discourse on ethnic and religious symbolism that is so important in a multicultural society.

I will examine three different ideas of political Islam as propounded by Malaysia’s first Prime Minister, Tunku Abdul Rahman; former Prime Minister Tun Dr Mahathir Mohamad; and PAS president Datuk Seri Abdul Hadi Awang. The National Mosque in Kuala Lumpur, the Putra Mosque in Putrajaya, and the Rusila Madrasa in Kuala Terengganu represent the ideas of the three politicians respectively.

The prince and the national icon

Built in the early 1960s, the National Mosque remains a unique contribution to the lexicon of mosque architecture and is a monument to the struggle to create a national architectural identity.

Perhaps its most distinguishing feature is the generous floating veranda that forms a horizontal plane gracefully hovering just shy of the earth’s surface. There is no mosque to date in the country that has a veranda space that is larger than the interior, which, in the national mosque, is the loosely enclosed space under the umbrella like roof.

The floating verandas of the National Mosque are identified more with tropicality rather than a particular religion, thus allowing the building to strike a common cord of identity.

Another distinguishing feature is the “folded” plate roof that departed from the clichéd Indian-style onion domes prevalent in colonial days.

The third important feature is its asymmetrical massing, which is highly uncharacteristic of monumental state mosques or of buildings of that time and the times preceding. The mosque sits relaxed and welcoming in a site close to the urban fabric rather than secluded away on a hill or in the middle of a lake.

I strongly suspect that Tunku, in his effort to rally the Malays behind him in those turbulent times just after Independence, chose to project the importance of Islam as a unifying tool that would cut across parochial state loyalties.

The decision to build a national monument in the form of a mosque can be seen as a political strategy towards this unifying effort. The strong influence of late modernism that shuns symmetry, grandeur, and exotic revivalism allowed for a “progressive” idea of the mosque in a dynamic but humble expression.

The doctor and the symbol of a new Islam

Unveiled in the final year of the 20th century, the Putra Mosque sits majestically in the centre of the shiny new city of Putrajaya, the brainchild of the country’s fourth Prime Minister, Dr Mahathir – and it seems to be a complete antithesis to the National Mosque.

While the National Mosque sits in a relaxed asymmetrical mass, the Putra Mosque rises up symmetrically in a grand fashion with a commanding view of the man-made lake beside it. While the national monument sits within the urban fabric, the new mosque commands a large piece of real estate all to itself. The Putra Mosque uses a foreign Egyptian and Iranian vocabulary of eclectic revivalism in contrast to National Mosque’s modernist language. Such architectural attributes underline the fact that there is a different political idea inherent in the structure that can be understood by examining Dr M’s political agendas.

The Putra Mosque uses a distinctly Middle Eastern and Central Asian revivalist architectural language.

He came into power as a no nonsense “ultra Malay” leader with no aristocratic background. While he was never identified in his early political career as an “Islamist”, his reign witnessed the rising of the global Islamic reformation movement that began, arguably, with the Iranian revolution in the 1970s that ousted the Shah of Iran and American influence in the region.

History saw Dr Mahathir deftly handling this issue by riding on a reformist wave. He set out to make Malaysia not only a model for Muslim countries to emulate but also as an alternative to the Western notion of secular civilisation.

By doing this, the canny politician not only pushed Malaysia almost centre stage in global politics but also checked the advance of Islamic party PAS for two decades – it was hard, after all, to argue with what was deemed as progressively Islam.

I therefore suspect that the choice of Middle Eastern and Central Asian revivalist architectural language for the Putra Mosque was quite deliberately an attempt to bolster this identify he was trying to create for Malaysia as the new centre of Islamic civilisation.

The irony is that the image that such language projects is a new idea of Islamic imperialism as seen in palatial buildings in “Malay-Muslim” garb, like the Putra Mosque.

Thus, the Putra Mosque was possibly an attempt to push the Malay-Islamic agenda and herald Malaysia as the world’s new centre of Islam while, at the same time, redefining our national identity towards a single ethnic variant.

The teacher and the simple mosque

The Rusila Mosque and madrasa (religious school) in Terengganu is not an “architecturally” designed building, as it simply grew from its original timber structure to a four-storey building.

The building’s ground floor is the main prayer space with ablution facilities, the madrasa, and a library running along one side. The first floor is a series of classrooms arranged around a central open space that is used as an “overflow” space for prayers. The second and third floors are dormitories for students.

The Rusila Mosque has virtually no fence and just one gateway, which allows for easy access and which makes it truly a part of the community it serves.

The building exudes a quiet strength because of the way in which it is sited and because of its landscaping.

The mosque has virtually no fence and just one gateway separating the building from the main roadway. It is surrounded closely on three sides by houses with hardly any demarcation.

As for “landscaping”, it consists mainly of sand thrown up by the South China Sea that is a mere 60m or so from the mosque. On Fridays, the space around the mosque is filled with a huge market that stops an hour before the commencement of prayers.

If there was ever a mosque that could be termed a “work house” for community development rather than a symbolic monument, it is this one. Other mosques hundreds of times more expensive than this one could never boast such a social contribution.

Abdul Hadi’s political idea of Islam has always been demonstrably true to the traditions of early Islam. Trained as a religious scholar, he ventured into PAS with the intention of creating, through education, a generation of Muslims who would not live separate secular and religious lives.

This focus ensured the Rusila Mosque remained in its unpretentious form that merely offers shelter for educational activities.

The ease with which one can enter the mosque and gain an audience with its founder is in line with the humble spirit of the Prophet in his own mosque. The building’s stark simplicity testifies to the idea that Islam abhors all kinds of wastefulness, even in the building of mosques – especially in the building of mosques.

The architecture of the Rusila Mosque is merely a backdrop to the important work of building a new generation. One certainly can’t say the builders of this mosque tried to manufacture an identity since its unplanned growth is its identity.

Thus, the Rusila Mosque demonstrates that, as a building, it is nothing more than a tool to be used for the purpose of national development without much care for a manufactured identity of Islam.

It can, therefore, be seen that the political idea of Islam as propounded by individual leaders can have a profound affect on the type of architecture used for mosques. From the progressive and relaxed expression of the National Mosque to the imperial grandeur of the Putra Mosque and finally to the unpretentious expression of the Rusila Mosque, each building holds key lessons for the student of architecture and history.

Let us learn from them before starting any debate on religious symbolism in Malaysia.

Universiti Teknologi Malaysia lecturer Prof Dr Mohamad Tajuddin passionately believes that architectural design that respects cultural values, religious sensitivities and the ideals of democracy is vital to nation-building and harmony.