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Home , Agung, Bedug, Grand Mosque of Bandung, Sunan Kalijaga, Tajug, Wali Sanga

*** ** Yulia EkaPutrie in Malang,EastJava Case StudiesofContemporaryMosquesNahdliyin the LegacyofWaliSanga Continuity Keywords: Sanga share similarvaluesandtraditionswith results showthat despite theirpluralisticformalexpressions,these contemporary mosquesof great basisoftheNahdliyin of Nahdliyin in thecontemporary traditions of theWalithe continuation Sanga tradition. and of thesevalues This paperdiscusses therepresentation and 16 * lyrics) and cultural approaches, such as Islamic teachingsinIndonesia throughvarious The INTRODUCTION ABSTRACT preachers in preachers board consistingof nine leaders of former Islamic Volume 13,December2017 Nakhara: JournalofEnvironmentalDesignandPlanning M [email protected] [email protected] Development Development Corresponding author: Universitas IslamNegeri School of Architecture, Planning,andPolicy School of Architecture, Planning, Faculty ofScienceand or “the Nine Leaders” (NU), (NU), the biggest Indonesian moderate Muslim organization. NU maintains a specific value system as any mosquesinEast arebuiltby the th century. spread These Islamicpreachers wayang (shadow puppets). They also , InstitutTeknologiBandung,. , Institut * /WidjajaMartokusumo who lived around the 15 wholivedaround , Nahdliyin experiences dynamic interaction withotherMuslimgroups takeplace. dynamic interaction experiences The Teknologi ,Indonesia. or

[email protected] Technology, MaulanaMalikIbrahimMalang,Indonesia. tembang (local , mosquesvaluesandtraditions Discontinuity,Revisiting Wali Sanga

and Policy is the Nahdliyin th

mosques. ** in Malang, . Malang, in a are where These mosques Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques / BambangSetiaBudi Wali Sanga architectural traditions.Currently these mosquesof as welldisplayinggreat adaptations tolocal cultures among acculturation excellent an with Island many mosquesspreadovertheJava established maintained bythe the Wali Sanga’s legacieswhicharewell remaining and are culturally affiliated to Nahdlatul to affiliated culturally are and Cases: ContemporaryMosquesofNahdliyininMalang,EastJava are among the physical inheritance of areamongthephysicalinheritance , EastJava

Mosques Nahdliyin . *** Nahdliyin

Nakhara 13 Nakhara 14 Islamic Revivalism in the 19 the in Revivalism Islamic Indonesian mosques. According to van Dijk, the of the formalexpression local partsandchanged two non-localelements which have replaced the mosques aredominatedwithdomesandminarets, of formal expressions from the traditional mosques This opinionis quite reasonable, due to their different longer inheritthevaluesofWali Sangamosques. that themajorityofthesecontemporarymosquesno think many people because arise These questions Nahdliyin the architecture of thecontemporary mosques of and traditionsoftheWali Sanga’s teachingsin the representations of these values, principles, and traditions? this studyaimstotrace Therefore, of mosquearchitecture,suchasvalues,principles, aspects continuity ordiscontinuityinnon-physical architecture represent aspects ofmosque physical architecture?Dothechangesincertain way ofseeinglocalandtrans-localelementsin mosques of the Do thedifferent formal expressionsbetween external elements, intheir mosques’ architecture. universality, as well as old and new, internal and Nahdliyin, viewbothlocalityandtranslocalityor the Traditionalisthere bythe represented how precisely the Muslim people themselves, mainly Nahdliyin ornot.Morequestionsalsoariseasto represented inthecontemporarymosquesof the legacyofWali Sanga isalsomaintainedand An interestingquestionthenarisesastowhether of technologyandbuildingmaterials. constructed inthemiddleofrapiddevelopment Wali Sangamosques. These mosques werealso as well ascontext the from economic-political the have beenestablishedinthedifferent socio-cultural their neighborhoods. These contemporarymosques the roofs... minaretsaddedtothe existedmosques in South-East thepyramidal Asia. “Domesreplaced in introducingnewformalexpressions tomosques Due tothenecessaryneedsofMuslimpeopletoday (van Bruinessen,2013,p.369). tolerance and flexibility, traditions, local view they Muslims feelculturallyrepresentedbyNUintheway survey in2004showedthat42%ofIndonesian ornot. the membersoforganization A national as listed officially are they whether lives, daily their Ulama’spractice Nahdlatul andtraditionsin values They (NU). Ulama Nahdlatul of people affiliated The Wali Sanga.Forexample,thecontemporary Nahdliyin alsobuildsmanynewmosquesin Wali Sangamosquesandthecontemporary Nahdliyin itself is the culturally and ideologically . Nahdliyin represent the dichotomic th century has taken part part taken has century , , to bestudied. dynamics, arenecessary socio-political Indonesian their contemporarymosques,inthemiddleof of theWalicontinuation Sanga ’s teachingsthrough maintain the Traditionalist Muslims’ identity as the Subhan, 2012,p.13). Therefore, variousefforts to (balance) inspreadingIslamNusantara (tolerance), systems put forward the principles of of theWali Sanga’sand traditions. values The value Nahdliyah systems, value specific maintains also Ulama Nahdlatul theirmosques. through Muslims ofIndonesian the identity and shaping developing Muslims, Nahdlatul Ulama plays a significant role in As the largest organization of the Traditionalist since established anddevelopedthe early 1900’s. been thathave Islamic organizations of various role the from inseparable becomes Indonesia in mosques In this regard, the development of contemporary p.66). 2007, Dijk, (van ofIslam identity the suppressed and ReformisminIslamoccurred Modernism which encompasseslocality. to vanDijk, According as thesymbolofIslamic considered Traditionalism universality,embraces are roofs thepyramidal while seen asthesymbolof the IslamicModernismwhich translocality oruniversality. Minaretsanddomesare discussed regarding dichotomybetween locality and of mosques’ formal expressions is frequently Indonesian mosquedevelopment,thevariety In thediscourseofsociopoliticalcontext the local-traditionalJavanesemosques. expressions are considered completely different from (van Dijk, 2007, p.66). These new, formal non-local part ofnewmosques,” and becameaninseparable the majority in this region, other Islamic groups and other Islamicgroups the majorityin this region, education andtourism. Although the Nahdliyin is located inthe heart of East Java as acity of views aboutcertainelements ofamosque.Malang who have differentand organizations thoughtsand dynamic interactions with other Islamic groups Nahdliyin of Nahdlatul Ulama’s establishment in 1926. The as thecenter historically known East Javaisalso lives. Besides being a cultural base of the Nahdliyin, the traditionsofAswajaAn-Nahdliyah has a great base ofNahdliyin Malang, thesecondlargestcityinEastJavawhich in research tookplace – qualitative This explorative METHODS inMalang,EastJavahasgone through , to which isbelievedbethecontinuation tawasuth (moderation), andtawazun people whomaintain intheirdaily Aswaja an-

tasamuh (Fadeli & is in traditional eventsandactivities, and(4)symbols (3) andprinciples, (2) values background, historical (1) includes identification elements’ non-physical and (6) site and surroundings. Meanwhile, the natural patterns,etc.),(5)mosque’sfacility, ablution etc.), (4)mosque’s ornamentation(calligraphy, mosque’s significantfurniture(, mosque’s interiorand spatialdivision,(3) (2) (the choiceofroof-shape,façade,,etc.), physical elementsincludes(1)mosque’s exterior of identification The change. to open are aspects which and tobepreserved, important considered changes andcontinuity, whichaspectsare contemporary mosquesofNahdliyinrepresented conducted to investigate which aspects of the physical aspectsofbothtypesmosqueswas A comparativeanalysisofthephysicalandnon- collect data on the mosques’ non-physical elements. interview process took place from 2014 to 2016 to mosques ofNahdliyin. The literarystudyand mosques, andfrom 2013to 2016in20contemporary in threeWalito 2015 held from2010 were Sanga to collect the dataof mosques’ physical elements (WestCirebon Java). process The documentation (), and Masjid SangCiptaRasa, Ampel (East Java), Masjid Agung Demak also studiedasthereference:Masjid Agung Sunan three mainWaliMeanwhile, Sanga mosqueswere smallest scope of service in small settlements. scope whileneighborhoodmosqueshavethe mosques. of services,fromMasjidAgungtoneighborhood mosques that were selected vary in their scope for thisresearch. werechosen the region The 20 Nahdliyin mosques having significant roles in through theircontemporarymosquearchitecture. innovation, and tradition as well as change and East Java representsabalancebetweencontinuity interesting tostudyhowtheNahdliyininMalang, are alsoproliferating. organizations Therefore, it is (Source: GoogleMaps,2017) The locationofMalang,EastJava Figure 1: Masjid Agunghavethelargesturban , Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques Dynamic Tradition and Adaptation, Acculturation, THE WALI SANGAMOSQUES: ablution facility. (Putrie&Martokusumo,2017). on the useofkullah and the useofornamentation, preferences, aesthetic furniture selection, division, in thebuilding’s exteriorandinteriorimages,spatial mosques andtheModernistwerefound in thephysicalaspectsbetween Traditionalist the mosque’s physical elements. The differences are relatedto the different viewstowardssomeof Modernist mosques, as described in theintroduction, Some of the fundamental distinctions with the in shapingtheidentityof Traditionalist mosques. elements areexaminedbecauseoftheir importance and meanings. These physicalandnon-physical is shownin Table 1below. in theirregions. The architecture of these mosques Agung (Masjid a majorroleastheGreatMosque Sanga by themembersofWalito beestablished believed in Java(Figure2). region are also These mosques well-known andrepresentativemosquesforeach Wali Sanga Agung SangCipta Rasa inWest Java. The three Masjid Masjid Java,and Central in Demak Agung study: Masjid Sunan Agung inEastJava,Ampel of otherWalirepresentation Sanga mosquesinthis Three (Source: GoogleMaps,2017) The locationofthreeWali Sangamosquesstudied Figure 2: Masjid Agung , EastJava Masjid Agung Demak,Central Java Masjid Agung SangCiptaRasa, Cases: ContemporaryMosquesofNahdliyininMalang,EastJava . Currently these Wali. Currently play Sanga mosques Wali Sanga mosques were chosen as the mosques are considered as themost mosquesareconsidered )

Nakhara 15 Nakhara 16 Sanga mosques,builtduringthe 15 mosques, including the majorityofJavanese floor plan of other different are Java, and shapes roof common the from West Rasa, Cipta Sang Agung Masjid of floorplan and times. For example, the roof-shape and the surroundings) and (sites places specific their with very contextual are of themosques,which details Sanga differences andsimilarities amongthethreeWali The figuresin Table 1revealedthatthereare Table 1:ArchitectureofthreeWali SangaMosques mosques, suchasgapura materials, the construction, andsomefeatures of the familiar forms of local construction at the time. The buildings’and adapted thelocal which appearance Meanwhile, similaritiesarefoundintheoverall Javanese mosques ( plananditstwelvemainpillars with itsrectangular Masjid p.231). 2006, (Budi, Rasa, Cipta Sang Agung have asquareplanandfour mainpillarsorsakaguru were not seen as a dichotomy in theWalias adichotomy not seen were Sanga appears thatlocalityandtranslocality oruniversality However,culture, it to local outsidetheiradaptation culture. tolocal intheadaptation forms ofsimilarity ), andpendhapa (Source: GoogleMaps,2017;DocumentationofPutrie,2010-2015) sakaguru), hasbeenincludedinothertypesof West Java Cipta Rasa, Sang Masjid Agung Central Java Demak, Masjid Agung East Java Sunan Ampel, Masjid Agung Name ofthe mosques. The differencesin the are found Mosque WaliIn general, Sanga mosques. (theverandah)aretheother (thegates),bedug Site th to19 th centuries centuries (the Wali Exterior

Demak. as Masjid Agung SangCipta RasaandMasjid Agung are uniquefeaturesintheSultanatemosques,such Javanese, Chinese, and Arabic cultures.Maqsuras of themaqsura of the maqsura in Masjid Agung Demak. The design Another example of the acculturation isthe design West Java. of , also commonlyfoundinoldmosques (Figure 3). Various ceramic platesfrom are ontheinteriorwallsofMasjid Agung Demak One exampleisthe existence of ceramicplates from of twoormoredifferentthe acculturation cultures. mosques. These mosques are great examples of in form of of thephysicalrepresentation three values The acculturation in the opposite cornersofthemainarea. Sang CiptaRasaevenhastwomaqsurasatthe defense tools against suddenattacks. Masjid Agung and hisguards,whichiswithsomeself- equipped tawasuth members ofWali Sanga are themeaningfulsayings oftheSunans Another form of of the representation these values Wali Sanga’s teachings:tasamuh Maqsura (moderation), andtawazun Transition Area (Figure 4) is the combination of the 4) isthecombination (Figure for is asmallenclosure theSultan Wali Sanga mosques is one ). For example, the famous ). Forexample, Interior (tolerance), (balance). (the Table 2:Architectural Aspects oftheWali SangaMosques Islamic maintaining and preserving side, while one local elementsaswelloldandnewon Furthermore, flexibility in combining local and trans- well as the balance of their religious and social roles. the poor,” emphasized the importance of mosques as fakir miskin,” or “I entrust (You) with the mosques and saying of Sunan Gunung Jati, “ingsun titiptajuglan Maqsuras in Masjid Agung Demak (left) and Masjid Agung Sang Cipta Rasa (center & right) Figure 4: Ceramic platesofMasjid Agung Demak Figure 3: Floorplan (earlyperiod) Physical Aspects Main structure Roofshape 4 sakaguru 12 sakarawa Masjid Agung Sunan Masjid Agung (Two-tiered tumpangdua columns) Ampel Square (maincolumns), roof) (secondary

Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques physical aspectsofthethreeWali Sanga the Table 2below will show usthe physical andnon- view.continuity withafairandbalanced Indetail, of architecture of the Wali Sanga This principleofdynamictradition,asshowninthe dynamic tradition of Islamic civilization in Nusantara. principles attheotherside,hasresultedin 4 sakaguru Tajug tumpangtiga Masjid Agung Demak Masjid Agung Wali Sanga’s legaciesinlookingat change and tiered pyramidroof) Cases: ContemporaryMosquesofNahdliyininMalang,EastJava Square and8sakarawa (Three- (Three-tiered rectangle-based Masjid Agung SangCipta Limasan tumpangtiga 12 sakaguru ’s mosques, isapart pyramid roof) Rectangle sakarawa Rasa and18 mosques.

Nakhara 17 Nakhara 18 (Source: Photography, observation,andinterview dataofPutrie,2010-2016;Masjid2000(Nugraha,et.al,2000)) Table 2:Architectural Aspects oftheWali SangaMosques Ablution facility(kullah,well, Non-Physical Aspects Masjid Agung Sunan Ampel Masjid Agung Demak Masjid Agung Sunan Ampel Masjid Agung Non-Physical Aspects Symbols andmeanings Significant furniture Physical Aspects Traditional events itrclapc Establishedin1420bySunan Historical aspect Mythical stories Ornamentation Other facilities Women area Activities Values etc) ziarah Daily prayers,Friday Ied prayers,Tarawih Pengajian (Rukun Maulid Nabi tawazun (balance),dynamic Kullah The legendofMbahBolong (west side),istiwa(sundial) The legendofMbahSoleh, Left side(verandah&main many developmentphases Bedug Serambi washing), well,hugewater gapura building); different building Memolo Munggah Ampel, hasgonethrough symbolizes fivepillarsin Arabic calligraphy;eight Masjid Agung Sunan Masjid Agung tawasuth (moderation), Haul Istighotsah, Tadarus tasamuh (tolerance), Five gates(gapura) petals floralshape Madep (), (south-east area) (shallowpoolforfoot shaped ; kentongan ofSunan Ampel, , minaretcemetery (linearverandah), ; tlacapangolden Maleman (Islamicteaching), Ampel tradition , PosoNgamal , Paneksen , NuzululQuran etc. tub minbar

): Gapuro ; throne- Shalawat prayers, , , , The legendof ziarah minaret, cemetery(westside) Daily prayers,Friday regol Ied prayers,Tarawih Pengajian Serambi/ Well, kolamwudhu Nuzulul Quran tawazun (balance),dynamic Surya Majapahit & Established around1479by Bedug enclosed roomforwomen) shaped plates; Arabic calligraphy plates; Arabic wall;crown,floral Memolo Masjid Agung Demak Masjid Agung & animalshapes; has gonethroughmany tawasuth (moderation), Grebeg (10Dzulhijjah) the closerelationship Left side(pawestren Istighotsah, Tadarus development phases between Demakand tasamuh (tolerance), (The LightningDoor) (hasbeendemolished), (pilgrimage), , kentongan ; Champa’s ceramic Majapahit minbar (Islamicteaching), ; turtle-shapeon tradition pool) etc. Lawang Bledeg , MaulidNabi Wali Sanga symbolizes , maqsura , gerbang (ablution , throne- Shalawat Surya prayers, , / , , , Panjang Jimat ziarah Daily prayers,Friday Gapura, pendhapa Ied prayers,Tarawih Pengajian manglen Masjid Agung SangCipta tawazun (balance),dynamic Established around1489by (south side),istiwa(sundial) & floralornament;rhombus Masjid Agung SangCipta many developmentphases submission andrespectfor Bedug Left side(serambiselatan & Wulung (TheBlackMagic) The legendof nine membersoftheWali container), well, Sanga Nine doorssymbolizethe Gosang (terracottawater shaped Sanga the doorssymbolize tawasuth (moderation), Ganjah mayangkara Istighotsah, Tadarus front ofNarpatidoor) tasamuh (tolerance), shapes; lotusflower (pilgrimage), south verandah) Azan Pitu,etc. , kentongan , hasgonethrough Gunung Jati ; intricategeometric the religion , thesmallsizeof minbar (Islamicteaching), tradition Rasa Rasa , HaulofSunan Menjangan , maqsura kullah , cemetery , throne- Shalawat prayers, Wali (in , ; / , Gosang inMasjid Agung SangCiptaRasa Figure 6: and Masjid Agung SangCiptaRasa(right) Bedug andkentonganinMasjid Agung Sunan Ampel (left), Masjid Agung Demak(center), Figure 5: shape ornamentatthemihrab turtle- as such figures, animal of abstraction some also finds One tendrils. or plant leaves, flowers, were localandnaturalpatternssuchas mosques Wali in found commonly Sanga Ornamentation the Sultan(theKing)andKeratonPalace). or any higher constructionis a form of respect to the mosque’s caretaker, theabsenceofaminaret Cipta Rasa,remainwithoutminarets. to According Wali Sanga were builtat a laterstageof development. Other early period.Someminarets of Wali Sanga mosques However, common featuresofotherWali Sangamosques. pendhapa, above, such as square floor plan, Some features of the were not a common feature in the werenotacommonfeatureinthe mosquessuchasMasjid Agung Sang bedug, andpawestrenarealsothe Wali Sanga mosques mentioned wallofMasjid Agung sakaguru, gapura,

Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques in Masjid Agung Sunan Ampel. Masjid Agung in purposes, suchas mosques has a mythical meaning other than its basic mosques. Sometimesthepresenceofwaterin and wellsareaninseparablepartofWali Sanga (Figure 6). Water featuressuchasablutionpools gosang Agung SangCipta Rasa, two hugewater pots called are commonlylargeinsizeandvolumes.InMasjid Ablution poolsdiffer intheirshapesandnamesbut calligraphy onthecolumnsandceilings. Sunan Agung Ampel, thereissomegolden Arabic in somepartsofthemosques’ interiors.InMasjid Arabic calligraphybegantobeusedasanornament However, in the next phaseof development, some in theearlystagesof these Wali Sanga mosques. Demak. used was notcommonly calligraphy Arabic Cases: ContemporaryMosquesofNahdliyininMalang,EastJava wereplacedatthenorthsideofmosque sumur berkah (well of blessings)

Nakhara 19 Nakhara 20 (Source: DocumentationofPutrie, 2013-2016) same formal expressions because ofthechanging because same formalexpressions mosques. Although itseemsimpossibletoexpectthe forms oftheWalithe physical behind values Sanga toinheritthe projected their mosquesarealso of Aswajaan-Nahdliyah and principles have anadequatecomprehensionofthevalues Sanga’s teachings, the Nahdliyin are expected to As the keyholders of the continuity of the Wali A PictureofUnityinDiversity NAHDLIYIN: THE CONTEMPORARY MOSQUESOF Table 3: Twenty studiedcontemporarymosquesof Nahdliyin M1. Masjid Agung M1. M16. Al-Barokah (great mosque) M11. Al-Isti’dad (jami’ mosque) (jami’ mosque) M6. Sabilillah Jami’ (grand mosque) M17. Darussalam M12. NurulHuda M7. Darussalam (great mosque) (jami’ mosque) (neighborhood (neighborhood M2. Quba msq.) msq.) . Therefore, borhood mosque) M3. Noor(neigh- M13. Al-Ikhsan (jami’ mosque) (jami’ mosque) M18. Al-Fattah (neighborhood M8. Roisiyah msq.)

These mosques were first built in the 20 the in built first were mosques These of thetwentycontemporarymosquesNahdliyin The Table 3 is the list of names, scopes, and figures of Nahdliyin of Masjid be traced in some physical and non-physical aspects the continuitycanstill materials andtechnologies, era, socio-political context, the development of have aclearculturalaffiliationtoNahdlatulUlama. All of them were constructedbytheNahdliyin and havegonethroughmanydevelopmentalphases. Walimosques Sangainthecontemporary M9. ManarulHuda M4. NurulFalakh . M14. An-Nawawi (jami’ mosque) (jami’ mosque) (jami’ mosque) (neighborhood Mubarrokah M19. Al- msq.) M5. Jami’ Blimbing M10. Ro’isDahlan (great mosque) (great mosque) (jami’ mosque) (neighborhood M15. Abdullah M20. Al-Halal msq.) th century, , and . Table 4:ArchitecturalaspectsofthecontemporarymosquesNahdliyin Mosques 1 Domeroof;a M10 9Domeroof;a M9 8Domesroof; M8 7Domeroof;a M7 6Dome roof; M6 5Pyramid roof; M5 4Pyramidroof; M4 3Domesroof; M3 2Pyramidroof; M2 1Dome& M1 & lightgreen minaret; green eclectic style & yellow; minaret; green style yellow; eclectic green &light minarets; eclectic style pink accent; green withlight minaret; light modern style gold accent; white with a minaret; eclectic style green accent; brown with a minaret;light style yellow; eclectic green &light a minaret; eclectic style green &white; a minaret; eclectic style green &white; minarets; eclectic style green &white; minarets; pyramid roofs; Building Exterior Spatial Division area main prayer side inthe at theright Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area area main prayer side inthe at theright Women area prayer area of themain back corner at theright- Women area area main prayer corner ofthe at theleft-back Women area area main prayer back sideof at theright- Women area Interior & minbar throne-shaped kentongan; Bedug; minbar throne-shaped kentongan; Bedug; three-step stair minbar with permanent Simple minbar throne-shaped kentongan; Bedug; minbar throne-shaped kentongan; Bedug; minbar Throne-shaped minbar throne-shaped kentongan; Bedug; minbar Throne-shaped minbar throne-shaped kentongan; Bedug; minbar throne-shaped kentongan; Bedug; Significant Furniture Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques Cases: ContemporaryMosquesofNahdliyininMalang,EastJava Ornamentation calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic mozaic, local patterns, ornaments; Rich in calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic mozaic, local patterns, ornaments; Rich in calligraphy & Arabic local patterns ornaments; Rich in calligraphy & Arabic local patterns ornaments; Rich in faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water water tub faucets, huge Kullah, water faucets Kullah, water water faucets washing), pool forfoot Kullah (shallow Ablution Facility business area settlement & in thesite; No grave business area settlement & in thesite; No grave settlement in thesite; No grave settlement in thesite; No grave business area settlement & in thesite; No grave business area settlement & in thesite; No grave business area settlement & in thesite; No grave business area settlement & in thesite; No grave business area settlement & in thesite; No grave business area settlement & building; side ofthe at thewest Some graves Surroundings Site &

Nakhara 21 Nakhara 22 Table 4:ArchitecturalaspectsofthecontemporarymosquesNahdliyin Mosques 2 roof;a M20 1 Pyramidroofs; M19 1 Domesroof;a M18 1 Domeroof;no M17 1 Domeroof; M16 1 Dome& M15 1 Pyramidroof; M14 1 Domesroof; M13 1 Domeroof; M12 M11 eclectic style & lightpink; minaret, green style green; eclectic a minaret;light eclectic style & green; minaret; yellow eclectic style gold accent; & greenwith minaret; grey style green; eclectic light brown& minarets; style green; modern light brown& no minaret; pyramid roofs; style green; eclectic pale pink& no minaret; style white; modern no minaret; style yellow; eclectic light green& no minaret; eclectic style & yellow; minaret; green Dome roof;a Building Exterior Spatial Division prayer area in themain at theleftside Women area area main prayer corner ofthe at theleft-back Women area area main prayer side inthe at theright Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area area main prayer side inthe at theback Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area prayer area in themain at theleftside Women area Interior & minbar throne-shaped kentongan; Bedug; minbar throne-shaped kentongan; Bedug; three-step stair minbar with permanent kentongan; Bedug; shaped minbar Podium- minbar throne-shaped kentongan; Bedug; minbar Throne-shaped minbar throne-shaped kentongan; Bedug; minbar Throne-shaped minbar throne-shaped kentongan; Bedug; minbar throne-shaped kentongan; Bedug; Significant Furniture Ornamentation calligraphy & Arabic local patterns ornaments; Rich in calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornaments; Rich in calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornamented; Partly calligraphy & Arabic local patterns ornaments; Rich in calligraphy & Arabic local patterns ornaments; Rich in (Continue) faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water faucets Kullah, water Ablution Facility settlement building; side ofthe at thenorth Some graves settlement in thesite; No grave settlement in thesite; No grave business area settlement & in thesite; No grave settlement in thesite; No grave business area settlement & in thesite; No grave settlement in thesite; No grave business area settlement & in thesite; No grave settlement in thesite; No grave settlement in thesite; No grave Surroundings Site & also preservebedugandkentongan (Figure10). stair, khateebstick.Mostmosques a aseat,and and details,butallofthemconsistathree-step minbar. varyinitssize The throne-shaped (Figure 9), only onemosqueuseapodium-shaped Al SignificantFurniture 3. Figure 8:Spatialdivisionbetweenmenandwomenareainthemain roomofthemosques(M10,M20,M11) elements (right,M19). roof (center,with pyramidal mosque of both with thecombination mosque M10),and Three typesofMosquewithdome(s)(left, the contemporarymosquesof Nahdliyin: M13), Figure 7: amount, andcolorofdomesminarets. These 7). Almost allmosquesvaryintheirsize,shape, roofs(Figure combinedomeandpyramidal mosques Most mosques adapt and minarets; some BuildingExterior 1. Nahdliyin or diversity. anddifferencesSimilarities foundinthe opentoavariety and whichaspectsareconsidered substantive and fundamental for provide an overview of which aspects are considered aspects (Table 4). These similarities anddifferences similarities anddifferences incertainarchitectural showed data ofthesemosques and documentation A comparativeanalysisbasedontheobservation most all mosques use throne-shaped minbars usethrone-shaped most allmosques mosquesareasfollows: Nahdliyin mosques, mosques, Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques mosques ofNahdliyin this aspect represents unity inthe contemporary Ulama’s (Putrie & Martokusumo, 2017).Therefore, as anattempt to show theidentity of the Nahdlatul of and politically, theNahdliyin is dueto some pragmatic reasons. Ideologically The absenceofthebedug in thecontemporarymosquesof representsdiversityandplurality aspect, therefore, an eclectic style with excessive ornamentation. This mosques usemodernstyle, but most of them use mosques alsovaryintheir architectural styles. Some Nahdliyin transparent. This aspect representsunityinthe non- and the eyelevel are mostlyabove partitions men’s the behind the Meanwhile, (M14). area one mosqueplacedthewomen’s areasymmetrically the main prayer area of the mosque (Figure 8). Only left orrightsideofthemen’s area;botharesetin Almost allmosquesplacethewomen’s areaatthe InteriorandSpatialDivision 2. significant as a part of the ritual, as well as ritual, the of part a as significant bedug Cases: ContemporaryMosquesofNahdliyininMalang,EastJava mosques. . in the mosques studied inthemosques consider the existence consider Nahdliyin .

Nakhara 23 Nakhara 24 (below: M9,M12, M20) the domes inside M2, M3,M6,M16)and (above: area in themihrab mostly found Ornamentation Figure 11: of Nahdliyin as welldiversity in thecontemporarymosques (Figure 11). Therefore, thisaspectrepresentsunity in the interior, and geometric designs on the exterior mosques use calligraphyand local patterns of nature the interior and exterior of the buildings. Most Almost allmosquesuseorname Ornamentation 4. Bedug andkentonganinthecontemporarymosquesofNahdliyin(M1,M2,M6,M7,M10,M12) Figure 10: Classical throne-shapedminbarsinthecontemporarymosquesofNahdliyin(M11, M20,M1,M3,M9) Figure 9: . ntation tobeautify Nahdliyin represents unityinthecontemporarymosquesof area. not haveanykullahinitsablution This aspect does area (Figure12).Onlyonemosque ablution liters ofwateratthe of 216 with aminimum pool Almost allmosquesmaintainkullah facilities Ablution 5. . ortheshallow mosques ofNahdliyincannotbeseparatedfrom T Values andTradition 7. (left, M1)andMasjidilHalal(right,M20) Old gravespreservedinthesiteofMasjid Agung Jami’ Figure 13: buildings (Figure13). people. Two mosquespreserveoldgravesnear the and Islamicfeasts,fullof all oftheareasareusually buildings are used, but during the Friday prayer times these of prayer, areas daily few of a times only five so thereisonlysmallarealeftvacant.Eveninthe Most mosquesmaximizethesizeof Mosques’ Sites 6. Kullah ortheshallowpooltowashfeetbeforeenteringmosque’s mainarea(M8,M12,M14,M19,M7,M1) Figure 12: Traditional religiousevents in Nahdliyinmosquessuchashaul,maulid,istighotsah,etc. Figure 14: he attempt to understand the contemporary the building, Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques in manyaspectsofthesemosques. and diversityfound to understandsomanychanges contemporary mosquesstudied.Itisalsointeresting to bepreservedandmaintainedinmostofthe ofsomeaspectsthatcontinuethe significance mosques themselves. It is interesting to discover and differences between the contemporary the pastandpresent,aswellsimilarities some phenomenaofchangeandcontinuitybetween The contemporary mosques of everything liesinitsvirtue. local and non-local. The fundamental value of new,and old between with nodichotomy dynamic better.” states traditionissomething This principle which aregood,acceptingthenewones & Subhan,2012,p.139),or“preservingtheoldones al-ashlah wa al-akhdzubial-jadidi al-sholih al-qadimi ‘ala statement, “al-muhafazhatu concise a in expressed tradition ofdynamic a principle teachings. Furthermore,theNahdliyinalsohold clear evidenceof the continuity of the Wali Sanga ’s held incontemporarymosquesofNahdliyin.are Haul, etc.(Figure14). These traditionalevents Maulid Nabi, hold many traditional religious events, such as held bytheNahdliyin firmly are that traditions and views, values, the Cases: ContemporaryMosquesofNahdliyininMalang,EastJava Shalawatan, . All ofthemosquesstudied Tahlilan, Nahdliyin show Istighotsah, ” (Fadeli

Nakhara 25 Nakhara 26 Malang (M1) of The combinationoldandnew, elementsintheexteriorand interiorof local andnon-local Masjid Agung Jami’ Figure 15: Maulidan, Nahdliyin are(1)thetraditionalreligiousevents: mostly found in the contemporary mosques of mosques of inthecontemporary can berecognized traditions the continuing aspects of and thecontemporarymosquesofNahdliyin, After analyzingboththeWali SangaMosques the ContemporaryMosqueofNahdliyin The Traces oftheWali Sanga’s Legacyin CONTINUITY ORDISCONTINUITY: have shownthatastherepresentationof furniture: division between men and women, (4) the significant the principleofdynamictradition, (3) thespatial 2 thevaluesoftasamuh, (2) aspects of the contemporarymosquesof certain in diversity and of change The phenomena geometric ornaments(Figure15). facade isdominatedbythedomesandexcessive pyramidal roofarepreservedwell,butthenew mosque’s mainstructure ofsakaguruandthe as wellthelocalandnon-localelements. The combination of the preservedand new elements, Masjid Agung Jami’of the is oneexample Malang combined with, or entirely replaced by domes. often is roof pyramidal of use contemporary . The Nahdliyin of mosques contemporary the on found rarely is structure sakaguru the with aspect likethetwoorthree-tieredpyramidalroof especially thehistoricalones,ispermitted. Another presence ofgravesnearoraroundmosques, mosques of Nahdliyin. However, ingeneral, the graves arenot commonly found inthe contemporary Other aspectssuchastheexistenceofcemeteryor Arabic calligraphy. combination of localnaturalpatterns,geometry, and kullah and the khatib stick, (5) the ablution facility: , (6) theacculturationofornamentation: bedug, shalawatan, Nahdliyin. The continuing aspects kentongan, throne-shapedminbar tahlilan, tawasuth, Wali Sanga mosques’ istighotsah, tawazun Nahdliyin , and haul,

Nahdliyin’s perspectivetowardstradition,where one comprehends the representation of the By studyingthecontemporarymosquesofNahdliyin, such astheuseofbedugandthrone-shape is somewhatdifferent from theModernistMuslims, maintain the identity as Traditionalist Muslims which asanattemptto aspects canalsobeunderstood preservedrepresented bytheNahdliyin.These thecontemporary pastwith the Traditionalist Muslims connectedness betweenthetraditionsofMuslimsin mosques aretheresultofanattempttomaintain it appearsthatthepreservedaspectsofthese are substantivefortheNahdliyin which as inseparablepartsofritualworships(ibadat) (fiqh), etc. These preservedaspects are considered aspectsofIslamicjurisprudence values, thelegal with non-physicalaspectssuchasthetraditions, the preserved physical aspects interrelate closely early development of Islam in Nusantara.Most of the since that havelasted traditions their religious for respect agreat have theNahdliyin occurring, that mosques explaineddespite so many changes various aspectsoftheNahdliyin’s contemporary in found similarities and continuity Meanwhile, as wellunityanddiversity. betweentraditionandinnovation, give thebalance and both elements but simplytocombine elements, elements not because they reject old and local (Harris, 2015,p.152). They acceptnewandexternal the oldone,orthenewonemustreplace oldone conception that the new one is definitely better than modernity (Harris, 2015, p. 152). They haveno not recognize the dualismbetween tradition and who rejecttradition,Aswaja variety anddiversity. UnliketheWestern Modernists to times, andatthesametimeareopened during aspects of a mosque that are flexibly changing ‘profane’ as considered are aspects changing new andexternalelements.It appears thatthese Traditionalist Muslims,theNahdliyin schoolofthoughtdoes are opento . Moreover, minbar . ) inherited from ) inherited al-ashlah wa al-akhdzubial-jadidi tradition (al-muhafazhatu‘alaal-qadimi al-sholih ( and principlesof tolerance (tasamuh ), moderation of mosques ofthecontemporary formal expressions values, principles, and traditions. The pluralistic Nahdliyin the architecture of thecontemporary mosques of concluded that despite the change and the diversity, mosques. From the description above, it can be oftheWaliin thearchitecture also betraced Sanga and traditionsfromtheWaliSanga ’s can teachings contemporary mosque architecture. These values values and traditions oftheNahdliyinin their This paperdiscussedtherepresentationof CONCLUSION contemporary mosquesofthe of principles,beliefs,andvaluesexpressedin in thisstudy, isinseparablefromtheaspects and continuity, aswellsimilaritiesanddifferences p.3). 1990, about change Therefore, thediscussion on theotherside(BachtiarinSiregar,impression symbols onthe one handandcertainarchitectural as and norms,aswell values knowledge, empirical certainbeliefs, with connected always is which the culture, to traditionin in architectureisrelated outer appearance(Siregar, 1990,p.6). Tradition Siregar, arereflectednotonlyonthe‘skin’ or in additiontoconstantlychanging,according Moreover, thecharacteristicsoftraditionitself, (Siregar, 1990,p.6). is constantlychanging,at least at its potential level one of the institutionalaspectsofculturethat p.51). Similarly, traditionaccordingtoSiregaris product that will continueto change (Rahaju,2010, 2001, p.3).Inotherwords,traditionisacultural and unchanging…”(Waterson inCrouch&Johnson, fixed as represented is it [though] even remodeled, “is somethingthatiscontinuallyrecreatedand tradition ingeneral. Tradition according to Waterson, is inlinewiththecontemporarydiscourseon Essentially, the and othernon-physicalaspects. principles, in values, of thechange representation aspects isnotanabsolute in physical The change open to new and external profane aspects in it. of tradition,atthesametimetheyarealso aspects The flexible. tradition isthoughtofassomethingdynamicand tawasuth), balance(tawazun ), anddynamic are derived from unityintheir values Nahdliyin arederived is the representation of istherepresentationtheirmaintained Nahdliyin Nahdliyin’s view towards tradition preserve some substantive some preserve Nahdliyin . Continuity orDiscontinuity:RevisitingtheLegacyofWali SangaMosques celebrate theProphet Muhammad’s birthday Panjang Jimat Culturaleventinthe Cirebon Sultanate to first revelationofQurantotheProphet Muhammad Nuzulul of the Quran Momentumforthecommemoration Muhammad’s birthday Maulid oftheProphet Nabi Momentumforthecelebration important roleforthesociety Ied scholars orsignificantfigureswhohavedied Haul Muhammad’s birthday Grebeg Masjid Agung the nightsofRamadhan Maleman specific phrasestoaskforsalvationandhelpfromGod Istighotsah An invocationwhichMuslimsmakebyreciting main feastsoftheMuslims mosques with a heterogeneous Muslim community.Muslim with aheterogeneous mosques the Nahdliyin’s valuesand traditionsincontemporary the effort toinvestigate are alsoneeded tomaintain elements inmosquearchitecture.Furtherstudies identity specific maintaining in motives underlying Thus, further studies are neededto reveal these theModernists’towards perspectives. and values by politicalreasons,forexample,theirresistance but rather reasons, byideological not merelydriven values, principles,andtraditionsintheirmosquesare are indicationsthat people’s efforts to maintain their study, ofthis result Fromthe dynamics. political there development oftheseIslamicgroupsandtheirsocio- architecture couldhaveastrongrelationship withthe in thispaper. Therefore, thedevelopmentofmosque explored inthe Traditionalists’ mosques described groups onmosques’ designandconstruction,as Islamic various of ideologies specific of influences development, itcanbeconcludedthatthereare In the discourseof mosquearchitectural the Wali Sanga the greatformerIslamicpreachersinNusantara, The terman-Nahdliyah Fiqh aspects ofIslamicteachings:Akidah main three in etc.) Syafi’i, Asy’ari, Imam as (such thoughts inIslamwhichfollowsthegreatIslamicscholars of Aswaja an-Nahdliyah The term Aswajaisanabbreviation GLOSSARY , one of the main schools of Ahlu al-sunnah wa al-Jamaah, one of the main schools of Congregational prayers heldduringthetwo prayers Congregational Cases: ContemporaryMosquesofNahdliyininMalang,EastJava (Islamic Law), and Momentum for thecommemorationof Islamic Cultural event in Javato celebrate the Prophet Staying up all night to recitetheQuranduring Staying upallnight

The grand mosque of the city with an . referstoNahdlatulUlama Tasawwuf (Islamic Spirituality). (Islamic Theology), itself.

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