The Influence of Preformist Islamic Ideology on Traditional Madrasa Design as a Sustainable Communal Development Centre in Malaysian Context

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 47-60

J. Environ. Treat. Tech.

ISSN: 2309-1185

Journal weblink: http://www.jett.dormaj.com

The Influence of Preformist Islamic Ideology on

Traditional Madrasa Design as a Sustainable

Communal Development Centre in Malaysian

Context

Alice Sabrina Ismail *, Fadhlina Ahmad Taufik , Nurul Syaheera Abdul Aziz

Department of Architecture, Faculty of Built Environment and Surveying, Universiti Teknologi Malaysia

Centre for The Study of Built Environment in The Malay World (KALAM),Faculty of Built, Environment and Surveying, Universiti Teknologi

Malaysia.

Department of Architecture, Faculty of Built Environment and Surveying, Universiti Teknologi Malaysia

Abstract

Madrasa is an established religious center that serves as a place for Islamic education and catalyst for communal development.

Current madrasas however, do not exhibit contemporary and locally-minded design features in reference to the regional aspects such as

the local social cultural context. The true function of madrasa as an Islamic communal development center in Malaysia had been

transformed overtime into an exclusive educational space which only limited to Islamic learning. The madrasa is built as a separate

entity from the local communal context. The objective of this paper is to study on two traditional madrasas owned by the Reformist

Islamic groups that uses different approaches in architectural design as an educational institution as well as a communal center for the

Islamic society. This paper analyzes the two madrasa from direct observation and literature studies using semiotic theory under the

structuralist framework paradigm. Findings indicate that factors like location and placement, size and scale, facade and structure, access

and circulation as well as hierarchy and spatial function contributed to the development of madrasa as a sustainable communal center.

The establishment of these referential design guidelines are of benefit to future designers, builders, developer and related authority to

build a better sustainable communal type of madrasa in the future.

Keywords: traditional madrasa; sustainable communal development center, Reformist Islamic groups

design to establish a sustainable community. This paper is

Introduction

important as it will highlight new research on traditional design

madrasas that much focuses on its architectural function and

style to become a successful communal center.

Madrasa plays an important role as a center of education,

where it is a source of knowledge for the surrounding

community since the Islamic golden ages till the present

context. This is because the madrasa is viewed by many as an

Islamic symbol that cultivate values of fraternity and solidarity

among the umma which foster true spirit of Islam (35).

Nevertheless, the utilitarian function and existence of the

traditional madrasa as a communal center begun to change

when transformation occurred to the civilized society. This

happened due to factors like modernization and Western

influence in the context of education (24). The traditional

madrasa which had served as a communal development center

in the past, currently disengaged from communal life, and its

function in modern times begun to change only to serve as a

center for propagating Islamic education instead of becoming a

communal hub (45, 43). Furthermore, the current madrasa

setting is built in isolation from the surrounding community

with lavish architectural style and grand-scale appearances.

The objective of this paper therefore, is to explain how the

design indicators such as location and placement, size and

scale, facade and structure, access and circulation as well as

hierarchy and spatial function in traditional madrasa portray the

quality of communal values. These findings are important as

referential guideline to elevate the quality of modern madrasa

To unveil this issue, the Malaysian context is chosen as

case study since it is a well-known and developed Islamic

country. The madrasa typology in Malaysia is divided into 2

types (36).The first is traditional-based learning type that is

under the patronage of a statutory body or private party. This

type of traditional madrasa practice traditional learning

methods where the learning process are conducted in talaqi or

halaqah (small group) format (3, 4, 8). Lessons are delivered

by the teachers taken from religious books and later explaining

its contents verbally to the students. Students then memorize

the delivered knowledge by repeatedly reciting the quranic

verses known as hafazan. Together they sit in a horseshoe-like

arrangement in cross legged style sitting known as the halaqah

setting.

Second, is modern-based learning type under the

government's patronage (6). The modern madrasa adopts

combined type of learning method comprising of the Islamic

education and contemporary curriculum. This contemporary

curriculum is similar to the national curriculum schools

sylybus which emphasis on science and technology subjects as

its learning core (3, 42, 8).The learning process is much formal

type like classroom arrangement centred more towards the

teacher rather than student based.

Corresponding author: Alice Sabrina Ismail, Department of

Architecture, Faculty of Built Environment and Surveying,

Universiti Teknologi Malaysia; Email: b-alice@utm.my.

For the interest of this study, focus will only be given to the

traditional-based madrasa managed by the well-established

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 47-60

Islamic Reformist group in Malaysia like the Jemaah Tabligh

and PAS. This is because the Islamic Reformist groups are well

known Islamic intellectuals that have revived the Islamic

understanding to be in line with progress namely in the field of

science and technology based on the Quran and Hadith, as well

as showing significant efforts on new Islamic ideas like Islah

madrasa planning opposite the home of the head teacher. The

students' accommodations are placed sorrounding the teacher’s

home in small huts within walking distance to each other. This

is important because the teachers can easily monitor the

progress of the students as the teaching and learning of Islamic

knowledge occurs continuously throughout the day till night

time. Furthermore, the daily activities and movement of the

students can be monitored and administered under the care of

the head teacher and ulama at all times (14). In general, the

design planning of the traditional-based madrasa can be

identified in three zoning phases to promote the communal

relationship aspects between ulama and students as well as

students with the surrounding community (13). This is vital to

make the traditional madrasah as an effective centre for

teaching and learning Islamic education as well as fostering the

spirit of sharing Islamic knowledge with others in open manner

(6, 33).

The first phase of zoning involves the placement of the

mosque, surau or the ulama's home that act as the heart or

central core of the entire planning structure. The students

typically perform their Quranic memorization or recitation and

fardu ain’ lessons in these places. The second phase of zoning

encompasses of students’ accommodations that are built

surrounding the core area for easy access and monitoring

purposes. Phase three of zoning comprises of classrooms as

well as supporting facilities that are built adjacent to the

students' accommodations. This third zoning area which

bounded the entire madrasa site compound, is known as the

communal interaction zone. This zone not only serves the need

of madrasa students but also functioned as communal space to

handle public activities. In addition, it is a tradition for all

traditional madrasa to have a supplementary space in a form of

large open courtyard that is usually located beside the mosque

or head teacher's home. This large open space usually meant

for holding communal events and gatherings for the

surrounding community to interact and socialize with the

madrasah occupants (7). Generally, the traditional madrasah

layout has unique features and is built for the purpose of

strengthening ukhuwah and consolidate strong bond with the

locals to form a knowledgable Islamic society. In brief, the

traditional madrasa plays an important role as a catalyst that

preserve Islamic cultural heritage and propagate deeply-rooted

values as well as portraying the true Islamic identity. In order

to understand the role of the traditional madrasa as a center of

communal development and its architectural features in

Malaysia, the following section will firstly discuss on the

influence reformist Islamic group in inspires the evolution of

traditional madrasa design followed by factors that influences

traditional madrasa design as a communal center.

(

reform) and tajdid (renewal). Each Islamic cause championed

by them are proven to be characteristically community based

2, 18).

The chosen madrasas are based in the East Coast states of

(

Malaysia, which are the states of Kelantan and Terenggganu.

These two states were selected because they are the birth place

of many ulama whom involved in the spread of Islamic

teachings as well as the main center that serves as the

propagation of Islamic Reformist movement. Other than that,

these two states dominantly indicate the highest number of

madrasas compared to other states in the region and all of them

were managed by these two Islamic Reformist groups (5).

Furthermore, these Islamic Reformist group still continue to

preserve their concern on communal values relating to Islamic

learning and education. Based on field studies, there are more

than 10 traditional madrasas governed by PAS and Jemaah

Tabligh located in Terengganu and Kelantan, but only two

were chosen. These 2 madrasas are Madrasah Quran Kubang

Bujuk (KB) in Terengganu and the Madrasah Al-Rahmaniah

(

AR) in Kelantan. Madrasas under the governance of Jemaah

Tabligh (KB) more emphasis on Islamic education,

proselytization and Islamic da’wah within its own community,

while PAS-governed madrasas (AR) is more open to the public

and did not shy away from political issues whilst focusing on

the propagation of Islamic education and discourse to the

general society. To understand this, the literature review

section is divided into three sections. The first section will

describe in detail on the characteristic and typology of madrasa

in Malaysia.The second section focuses on communal values

and its representation through architecture and the third

section elucidates on the Reformist Islamic ideology and

communal values that they propagate. All sections will be

explained in turn.

Literature Review

.1 Definition of Madrasa

In Arabic language, the word madrasa derived from the

word "Dirossah", which means "to study" (38). In this sense,

madrasa is commonly perceived by many as a place to learn

the Quran and Hadith. Madrasa henceforth, is defined as an

Islamic educational institution to provide religious education,

as well as fulfilling other functions relating to communal

activities (38). Since madrasa functioned as a center to

propagate the Islamic knowledge, it is often considered to be in

par with modern Islamic institution that gave birth too many

Islamic intellectuals and scholars. According to scholars,

madrasa plays an important role as a center of education and

communal development. This is because a well functioned

madrasa will establish fraternal values and promote solidarity

among the umma as the madrasa also symbolizes spiritual

integrity in Islamic religion (5, 14). Nevertheless, for the

benefit of the study only the traditional –based madrasa will be

further explained in the next section.

2.3 The role of reformist Islamic group and the establishment

of traditional madrasa in Malaysia

The development of Islamic thought at the global level is

divided into three phases which are the early stage (570-

632M), the development phase (632-661M), and the era of

stability and change (1258 M) (32). Although the development

of Islamic thought can be viewed in various ways but there are

two main methods that are often emphasized by scholars and

Islamic historians namely through the education and preaching

aspects (32). These Islamic thoughts are propogated, practiced

and dissiminated by different Islamic groups with dissimilar

level of Islamic knowledge for the benefit of the local

community (19). Such example is in the Malaysia context

which comprises of three mainstream of Islamic thoughts

which are the Traditionalist, Modernist and Reformist (31).

Nevertheless, for the advantage of this study, the focus will be

on the development of Islamist Reformist ideology. The

.2 The function and features of traditional madrasa

Traditional –based madrasa posesses unique functions and

building features. This is because the traditional madrasa

design plan is typically determined by the location of the head

teacher’s home and the mosque (6). In other words, the

madrasa’s area layout is demarcated by the placement of the

mosque or surau which is located in the centre of the overall

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 47-60

Islamist Reformist ideology and its movement is chosen to be

discussed among to the other two due to its dominant

contribution and influence to the societal development in

Malaysia embracing social, political and economic aspects

and rules in accordance to the Quranic and Hadith teachings. In

fact, they viewed that religion and societies have mutual

influence with each other and determined by the same values

(20). In other words, both religion and sociality embraces

similar value systems and act as symbols of communal life.

Fourth, is contribution towards the aspect of educational

development. The reformist Islamic group promotes the young

Islamic generation to look into the present and see the future. It

is important to create a high standard of living based on reason

and knowledge and free from taklid in matters of belief (26).

Hence, it can promote progressive mindset among Muslims in

achieving worldly life and hereafter. Thus, from individual and

societal aspect, the Reformist Islamic thought benefits both life

and provide education in the world and in hereafter as it

propogates trust and knowledge of God and man. They uphold

that Islamic education is the key towards reformation in

establishing an Islamic educational paradigm that emphasizes

on more open-minded Islam society (26).

In summary, the Reformist Islamic thought contributes

greatly to the establishment of an Islamic society based on the

humanistic values that contributes to communal living. Their

proactive approach encourages continuous development,

improvement, correcting, and perfecting something by

transforming life towards the better. Thus, the Islamic

Reformist thoughts are positively viewed as an attempt to build

and shape societal lives in a better direction based on

sustainable social values. Based on the above explanation, it is

clearly shown that Islamic Reformist thinking is important as it

contributes greatly to the development of the Muslim

community. This can be seen primarily in the development of

Islamic education to create an Islamic society with virtous

values. To understand the role of the Reformist Islam and their

efforts in fostering social values as well as how the Reformis

Islam promotes madrasah education as a symbol of social

values development, the next section will clarify this matter in

detail.

(

31). The Reformist Islamist ideology is unique as its

movement carries the mission of Islah or Tajdid in her struggle.

The term Tajdid basically means reform and the perpetrator is

called Mujaddid. The term Islah means change. These two

terms have the same meaning of reforming Islam by giving a

new breath according to the suitability of knowledge and

technology based on the teachings of the Quran and Sunnah

(

23). Basically, the Reformist movement and ideology in

Malaysia is divided into three generations of Islamic

community which are the Traditional Reformers (1900s), Neo-

reformism: Radicals (1960s), and Neo reformism: Intellectuals

(

1970s) (37). The Traditional Reformist focuses more on

religious issues that include tauhid, fiqh and tasawuf, but due to

mood and time change, promote the rebirth of Neoreformist

Islamic genres that later focused on much broader humanities

issues relating to politic, social, educational, economic and

others (37). In Malaysia the NeoReformist Islamist thinkers are

pioneered by the PAS, ABIM and Tabligh groups. In this

sense, the Neo Reformist Islamic group had greatly changed

the perception of Malaysian society about the understanding of

Islam and relates it with daily life comprising of politics,

economy and social culture in more intellectual manner (25).

This will be comprehensively explained in turn below.

According to scholars, Reformist Islamic thought has

propagated the ethical revolution and Islah in contemporary

Islamic political thinking (25, 47). This is because the

Reformist Islamic movements are not only based on the

teaching of Quran and the Sunnah but also make full use of all

the fundamental values as guidance in political practice.

Among these fundamental values are justice, trust, freedom,

human dignity, peace, welfare, national unity and diversity to

be achieved in the development of more stable political

administrative policies either in small or large organizations.

This Reformist Islamist groups hold on to three approaches in

the practice of politics and administration (25). First, refer to

the basic Islamic teachings based on the Qur'an and the hadith.

Second, attempt to replace the autocratic system of government

with a more democratic system of governance based on Islamic

principles and the third, to initiate Pan-Islam, namely unity

between all Muslims ummah. In this case, they emphasize on

the solidarity of the ummah in social life practice.

Second is the economic aspect. Islamic Reformist groups

also contribute to the development of country’s economic

growth by encouraging the foundation or regulation that

compiles an economic plan appropriate to the societal needs in

accordance with the principles of syariah (40, 44). It is

important to establish an economic goal for a prosperous

society based on a balanced values and ethical justice. In this

case, the Reformist Islamic advocates economic system that

contains the basic principles of ideal economic law, which is

based on the principles of worship (al-tauhid), equality (al-

musawat), freedom (alhurriyat), justice (al-'adl) help (al-

ta'awun) and tolerance / obligation (al-tasamuh) (44). In this

sense, it can be seen that the cultivation of pure values and the

communal principles are also applied by the Muslim Reformers

2.4 Factors that influences traditional madrasa design as a

communal centre

The evolution of the traditional madrasa in the Malaysian

context is greatly influenced by the ideology of the Islamist

reformist group as well as regional factors. Traditional

madrasas are typically built according to the political struggle

and the propagation of Islamic ideology of the Islamist group.

Since the Islamist ideology aims to promote new Islamic

thinking through education process, madrasa becomes the main

centre to promote their thinking and moral values to society.

Nevertheless, this section will describe on the influence of

climatic context, economic constraints and the needs of the

users and surrounding community rather than the influence of

ideology propagate by Islamic reformist as it had been

explained in section 2.3.

First is from the climatic aspect. The traditional madrasa is

built to meet the climatic requirements. In this sense, the design

harmonizes with the existing topographic conditions and

equipped with natural ventilation for users’ thermal comfort.

Most of traditional madrasa devoid the use of mechanical

ventilation by having many large and wide openings punctured

through the wall façade similar to that of the Malay village

houses (6).

(

5). It is important to shun any form of monopolistic practice,

exploitation and discrimination and the neglect of economic

rights and obligations between individuals and groups (5). This

is imperative not to create a huge economic gap between

society to avoid disparity and discontentment. Third, is from

the social aspect. The Reformist Islamic group contributes to

the formation of a positive social life (21). This is because they

promote modernity in social life but strongly upholds beliefs

Second, the traditional madrasa design is also influenced

by economic factors. Even though the development of the

traditional madrasa is personally sponsored, the madrasa design

has a moderate architecture, using local construction materials

with functional aesthetics and spaces built according to suit to

the users’ function and needs.

Journal of Environmental Treatment Techniques

2020, Volume 8, Issue 1, Pages: 47-60

Third, the traditional madrasa building design is also

influenced by community factors that is closely related to the

social aspect, where the madrasa is designed to fulfill the

various local community needs, gender and age group (28).

This can be seen in its spatial planning organization which

demarcates the separation of space between genders - man and

woman to respect privacy, boundary line indicated by buffer

elements in form of walkways and passageways that separate

the students’ accommodation and teacher’s house as well as the

main learning zone with the surrounding community and the

placement of the mosque in the central axis of the madrasa

planning as a focal point to allow interaction between

madrasah user and the surrounding community (6). Referring

to this, it clearly indicates that the traditional madrasah as a

religious institution in terms of its functional design aspects

able to functioned as a center of communal development,

propagate communal values and showed good example as an

Islamic communal building. Nevertheless, to date there had

been no study done yet to describe either on traditional

madrasa design by the Islamist Reformist group as a

communal centre nor to represent the value of community

through its architectural representation namely in the context of

Malaysia. Many current literatures on madrasa mostly focuses

on the documentation of madrasa historical background in

general according to district or region; documentation on

madrasah architectural style and formmaking: documentation

on madrasah curriculum and teaching processes as well as the

rehabilitiation and conservation of old historical madrasa in the

Muslim world. Henceforth, this study is vital and to understand

this matter in depth, the next section will first discuss about

definition, types and characteristics that shapes a community,

second on the characteristics of communal architecture – to

establish the research indicators to analyse the madrasa as case

study followed by discussion on how architecture can

symbolizes communal values through its buildings elements.

This is important as it will help to support the study to

elucidate how the traditional madrasa design may convey

communal values through the representation of its building

elements and architectural features.

madrasa that applies both approaches as a place for communal

development. Before delving into this matter, it is beneficial to

understand that towards the development of a muslim

community there are 7 phases that shaped it involving the

individual and family, dur' or neighborhood, mahalla or kariah,

city and metropolis level.

First, is from the individual and family level. Both level

much involved domestic life in which they much determine,

initiate and influence the scale of space, form and function

within their own living territory.

Second, is the dur (neighbourhood) level that includes

close acquaintances and next of kin relations that located

within the same sorroundings. Based on the Hadith of Prophet

Muhammad SAW, the ulama’ interpreted the surrounding

boundary of neighbourhood should be within the range number

of 40 homes within the same parameter or can be measured by

the sound travel of azan that can be heard from houses to the

nearby mosque or surau. According to scholars, there are three

main characteristics that determine the making of dur. These

three dur characteristics are –i) centralized open landscape

environment like green spaces or open courtyards accessible to

all for bringing together and promote cooperation and build

fraternal bonds; ii) grouped or clustered design of public

utilities to conduct common activities like communal hall to

create neighbourly and build fraternal relationship (ukuhwah)

to strengthen brotherhood. These dur characteristics are

imperative as it becomes an interactive space and focal point

that may resulted to the nurturing of tolerance value as well as

improving relationship between residents. Hence, contribute

towards the solidarity of the umma.

Third, is the mahalla or (kariah) level which comprises of

more than one or two dur’s to form a much wider community.

Mahallah is much associated with the identity of local

community that exist within the settlement area. The identity of

the mahallah is more prominent compared to dur because of

their association to the physicality and localities of that area or

region. The function of mahallah is important to create social

network for promoting cooperation and tolerance through

public activities like 'gotong-royong' or mutual aid, customary

events or festivities.

.5 Definition, Types and Characteristics that Shapes a

Community

According to scholars, community is a group of people

Fourth, is at city level which is formed by several kariah

that exist across a larger boundary. Community at city context

requires full range of amenities in a larger geographical area.

These communal facilities must be functional and widely

accessible and available for all like municipal services, trade

center, transportation hubs, highway networks and others. The

amalgamation of one or two more city will then expand to form

a metropolis in much larger and developed territory that

embrace a higher level of functionality and purposes involving

bigger involvement of societal needs to accomodate extensive

activities like agriculture, industrial and tradings.

From the understanding of communal characteristics and

its phases, next section will explain on the related features and

importance of communal architecture. This description is

important for the benefit of the study to form the indicators for

analyzing the selected case studies as it elucidates how

architectural features can serve the needs and requirements of

the community.

with diverse background living together in an area, province or

country whom conducts various activities cooperatively in an

organized manner with an awareness to elevate quality of life

(

46). Community in general can be divided into two main types

which are community of place and community of practice.

Community of place is defined as a group of people who

shared the same living and leisure place. By utilizing the same

place, they tend to be bounded by same usage of facilities and

commited in conducting similar activities. Hence, this resulted

to a wider social experience and promote unity among

intergenerational age groups within one place. Second, is the

community of practice that can be defined as a group of people

who shares similar profession and education level within the

same working or learning environment. A community of

practice may expand naturally by working or performing same

activity together in one area. In other words, the community

may undergo the same process of sharing information and

experience between one another and have the same

opportunities for personal and professional development. A

community of practice exists within the physical limits of

communal space like the work environment and learning

institution. Based on the above, these two community types

will be chosen as indicators to support the discussion to

describe on the contextual environment of the traditional

2.6 Communal Architecture, its features and importance

According to Western scholars, communal architecture is

defined as support facilities that is constructed based on the

requirements and needs of

community for societal

advancement to support nation’s development (12, 29). For that

matter, communal architecture should feature permeable

location, easy to reach and within minimum distances for

public easy access. In this sense, communal architecture should

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2020, Volume 8, Issue 1, Pages: 47-60

adhere to the needs of the local social culture and compatible

with the identity of the place embracing local values and

customs. In regard to this, the designer or architect is required

to conduct a study according to the local requirements and

appropriateness. This also include designing the required

facilities according to location based on the priority needs of

the community involving its environmental sorrounding,

function and sustainability. The design therefore should evoke

communal experience and emotion allowing the society to be

associated with the constructed built form and spatial

organization. In other words, communal architecture represents

an architectural space and form where community activities are

conducted collectively. In conjunction with this, there are three

preferential approaches outlined by scholars in producing

design for communal architecture (11, 12). The first, is to build

amenities according to the needs of the community, either in

terms of restoration or new structures. Second, is to respect the

local requirements where the communal buildings are located

so that the users will appreciate both the restoration work and

the new construction. And third, sharing the responsibility with

the communal members in making decisions and managing the

community projects together.

Scholars have asserted that architecture can be read and

understood as a form of text based on a structured method (27,

41). This structured approach is used as architecture can be

understood to be as a form of symbol or sign that is the basis

for conveying meaning the same as oral or written form. This

occurs because architecture is a form of symbol or sign that has

its own meaning in which it contains grammar and syntax (15,

16, 27, 30). Signs can be interpreted as something that stands

for something that is interpreted in various forms such as

architecture to convey a particular meaning. The use of signs is

important in social life because it is capable of describing the

behavior, feelings, thinking, action and understanding of

society. Signs can only work when there exists a two-way

communication system between users by way of the signifier

and signified concept. This two-way communication is

important to trigger meaning or give purpose to the use of

signs, and in this regard sign is represented by architecture.

Because architecture can be understood as a form of analogue

syntax and grammar, it can also be understood as a code that

can communicate and convey the message of the building's

builder or patron, as well as a social and cultural expression to

the user (15, 16). This code consists of the physical

manifestation of form and space of the architecture, including a

more detailed specification such as ornamentation, use of color

and so forth that can be read, convey meaning and identified

for interpretation by the user in code form. This code can then

be treated explicitly, on the surface and implicitly to provide

meaning to the user. This occurs due to the dynamic quality of

a design, space and elements that are related is able to convey

From the Islamic scholar perspective, the preparation for

communal architecture should emphasis on the issue of

moderation. In this sense, wastage is prohibited in all aspect of

worldly life including the preparation of the built environment

as Islam urges its followers to practice moderation in all

matters. This is because in all of our conduct it should not be in

excess to avoid prideful and arrogant feelings in our actions

(

22). In example, Ibn Abbas states that during his rule,

meaning into a form of non-verbal code that allows

Caliphate Umar al-Khattab advised his governors not to build

tall buildings, same goes to other companions (6). Therefore,

the preparation of communal architecture from the perspective

of Islam emphasis on functional space construction and

appreciates the needs of society irrespective of religion, gender,

and race so that it can be utilized by all layers of society to

avoid wastage. In addition, communal architecture also need to

have its own identity or ownership to create feelings of

accountability within the community to maintain and preserve

its true function. Hence, from the Islamic viewpoint, communal

architecture should emphasize the value of respect towards the

environment in order to sustain the relationship between

mankind and his Creator, among mankind, and mankind with

other living creatures (Habluminallah-Habluminannas-

Habluminal'alam) (9).

communication between users to occur directly and indirectly

(15, 16, 17, 30). Based on this, both architectural elements

encompassing form making and

spatial organization

encompassing size and scale, location and placement, facade

and structure, access and circulation as well as hierarchy and

spatial arrangement will be studied as it is important in

conveying a specific meaning to symbolize the community

values contained in the madrasa building as a case study. To

understand this, the next section will describe the research

method used for analyzing the chosen traditional madrasa as

case study as well as build an understanding in deciphering the

function of madrasa architecture as a center of community.

Methodology

This study makes use of multiple case study as a research

Based on scholarly views from Western and Islamic

perspectives, it can be summarized that communal architecture

should be able to function well in fulfilling the local needs, be

moderate and without wastage, be respectful to the

environment by evoking a sense of local and contemporary

disposition, as well as appreciates the local community needs

in order to instill sense of accountability (10). In brief,

communal architecture encompasses all basic amenities that is

needed in community life embracing the context of educational

institutions, religious building, commercial and trade, industrial

as well as residential categories (34, 39, 49). For the benefit of

this study, the aspect of educational institution will be

emphasis as according to many scholars it is the main source

that interrelated and influenced the creation of communal

values for a well developed society. To understand how the

architectural elements representing the educational institutions

type like madrasa symbolizes the development of communal

values in society, the next section will elaborate this matter in

detail.

strategy to derive detailed findings through comparison. The

multiple case study is important as it enables case study to be

analysed in various contexts and time as well as to build a more

persuasive theory based on empirical evidence. In general, the

use of multiple case study will provide comprehensive answer

to the problem understudied. For data gathering methods, this

study uses direct observation and literature review as it enables

generation of new ideas and provide an opportunity for

researchers to present their views and validate the proof of

findings. While conducting the process of observation and

interview, 5 design indicators that related to communal

architecture like size and scale, location and placement, facade

and structure, access and circulation as well as hierarchy and

spatial arrangement are adopted. Findings from each indicator

are analyzed using relevant theories, which includes Shata

layering theory for studying facade and structure; scale and

size (Gestalt theory); hierarchy and spatial arrangement (syntax

theory) as well as Ped Shed theory for analyzing location and

placement. To interpret built form as a symbol to convey

message to user and observe the relationship and the

representation of communal value through building elements,

.7 Architectural Elements as an Interpretation of

Communal Values

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2020, Volume 8, Issue 1, Pages: 47-60

structuralist paradigm supported by semiotic methodology are

used (27).

Methodology

Research Paradigm

Methodology- Semiotics

Madrasah as a symbol of community values

message. Refer to Ferdinand Saussure

Madrasa as a cultural and religious symbol of

community values (language and social)

Identifying and obtaining variables for analyzing

community values via madrasa architectural elements

by Islamic Reformists groups

Figure 1: Research framework focusing on structuralism and semiotic approach

This is because structuralist paradigm and semiotic

methodology enables to validate the two case studies, which

are the Madrasah Quran Kubang Bujuk and the Madrasah Al-

Rahmaniah, as a symbol and system of signs that emphasis on

denotation and connotation way of interpretation to understand

the meaning behind the built form that is influenced by social

significance and the surrounding conditions encompassing

moralistic values propagated by the Islamist reformist

ideology. The findings are important to describe as well as how

the madrasa built forms can contribute towards the needs and

development of the community.

because it is able to provide meaning about something that

requires to be known in a structured way based on syntagmatic

and paradigmatic elements. This is important to analyze the

madrasa buildings owned by the Islamist Reformist group and

to determine whether or not the communal values are depicted

and presented through the architectural elements of traditional

madrasa designed by the Islamist reformist group. This is also

followed by explanation on how these communal values are

depicted through the madrasa architectural elements to

symbolize it as a communal development centre. Thus the

semiotic method is used to support the structuralism research

paradigm because of its ability to determine and justify

meaning behind cultural object like built form. In this case, the

semiotic method is applied in this study to find meaning,

relating to the communal values embedded in the madrasa

building design by the Islamic Reformists group.

.1 Structuralism paradigm

Structuralism, according to scholars is defined as a critique

and view on the use of language as a system of signs through

the use of signifier and signified (mental concepts) that is

arbitrary. Structuralism intended to look at the structure of a

particular language as a system that is built in an ordered and

structured manner to find the underlying meaning in the

particular language. One of the main principles of structuralism

is the attempting to understand from the structure formed by

society (language, class or gender). The use of structuralism as

a paradigm in social sciences studies is appropriate because

when a system of culture is processed like a language system, it

can convey a clear meaning and understanding in terms of the

influence and background that forms the instance of the system

of culture. According to scholars, this system of culture is not

only limited to understanding the aspects of sociology,

psychology or economy, but can also be applied to understand

the architectural aspects In other words, structuralism can form

a framework to organize any study relating to a system of

culture systematically to unravel the resultant and perception of

a meaning. In general, structuralism paradigm is appropriate as

it focuses on the search for meaning on matters related to the

socio-culture of a society where the origin is unknown.

Structuralism not only searches for meaning on the surface of a

subject or object, but it also is committed to find the hidden

and apparent meaning behind the subject or object. Hence,

structuralism paradigm is suitable to be used in this study

3.2 Semiotic methodology as research approach

Semiotics originated from a Greek word meaning ‘sign’.

‘Sign’ is defined as a social basis to represent a thing.

Semiotics also studies the system of signs in human life. The

history of semiotics began with two figures, namely Ferdinand

de Saussure (1857-1913) and Charles Sander Peirce (1839-

1914). This study however justifies that the semiotic theory

proposed by Pierce is not suitable and appropriate with the

requirements of the study. This is because Pierce’s ideas on

semiotic theory asserted on interpretation of of signs that

depended upon meanings by the interpretant. In other words,

the meaning obtained from a sign can change according to the

interpretant. Apart from that, the semiotic theory by Pierce also

requires understanding that emphasizes to the thought or action

that has familiarity with the object that is being interpreted. In

other words, to know what is contained behind the symbol of

the sign, the thoughts of the interpretant needs prior associated

experience with the object's sign. Because this study is more

interested in finding a more permanent meaning, that is to

understand the existence of communal values represented

through madrasa architectural elements, hence the semiotic

theory by Saussure is deemed more appropriate for the

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2020, Volume 8, Issue 1, Pages: 47-60

requirement of this study based on the 3 reasons outlined in the

next section.

Sign

code

Signifier (object)

Signified (concept)

Figure 2: Saussure dyadic sign

.3 Madrasa as a Sign – Ferdinand Saussure

First, it is more suitable because the dyadic semiotic theory

society's culture towards the sign. The connotative sign order

would be able to expand leading towards the third order of

meaning, which is myth that hypothesizes the entire ideology

in one constant meaning or image. In this sense, the myths help

us to perceive what is meant by the cultural experience. The

end result from Barthes' theory is most appropriate for this

study because the aim of the study is to read and interpret value

concepts within the madrasa as signs that are tied to a cultural

context. In this matter, the interacting meaning that is proposed

by Barthes is relevant to this study, as he explains in detail how

the signs function through the order of signification and in the

signification process, there are interactions that occur

constantly between signs and one's experience according to the

position and cultural situation that they experienced. Hence, the

interpretation of meanings can be obtained. To understand how

socio-semiotics is applied to analyze the architectural context,

Gottdiener's work will be referenced.

by Saussure defined sign as a system of signifier (Sr) as a

reference to signified (Sd). Signified is also a mental concept to

assist in understanding signs better. This mental concept is the

intention of someone to produce something and also is a

product of a model from a consistent and constant cultural

concept. Second, an important mental concept for signs by

Saussure is the relationship between signifier and signified

which is characteristically “pattern matching'. In this sense the

recipient of a sign of an object X needs to give meaning Y in a

structure that depends on the fixed convention agreeable to a

certain culture’ as Saussure emphasizes on the arbitrariness of

sign. For example, there are formal conventions that is agreed

upon in a communal culture which is a madrasa refers to a

religious building and not an entertainment center. Third, the

method to understand the definition of meaning is more

consistent if using an organized coding method through

paradigmatic and syntagmatic relationship. Paradigmatic is

defined as a set of signs where all of its member is from the

same category. It is a set of signs from where someone can

choose to use. Syntagmatic then is what creates the set of signs

that is chosen. Even though the ideas of Saussure's semiotic

theory are viewed as appropriate for this study, nevertheless

there are limitations to his theory. Saussure described in detail

about the experience of a constant culture when confronted

with an understanding of a sign. This is because the Saussure

sign model emphasizes more on denotation than connotation.

Due to this limitation, the work of Roland Barthes is referenced

as he had expanded the semiotic theory to a wider context.

Barthes outlined the link that holds signifier (Sr), signified (Sd)

and mental concept is also dependent on fixed social and

cultural conventions. Barthes added methods to understand

signs based on the codes of signification which is denotation,

connotation and myths. This enabled an individual to

experience the same signs and communicate using one method

that is easily accepted by al

3.5 Relationship between Socio-semiotics and material

culture - Gottdiener

To explain how socio-semiotics succeeded in

understanding the built environment's concept, Gottdiener’s

two distinct structural principles are used. These two principles

are content and expression. The paradigmatic axis makes

reference to the built form content, while the syntagmatic axis

makes reference to the expression of the built form. To

understand the madrasa as a sign that represents and convey

messages of community values,

a social and semiotic

framework model that is utilized by Gottdiener will be used.

The framework that is proposed by Gottdiener is the result of

ideas that is expanded by him from Barthes's semiotic theory

that involves 3 aspects, which are denotation, connotation and

myths (refer to Table 3).

Based on this table, it can be explained that Gottdiener

proposed the socio-semiotic model to shape the ideology

influencing a built environment. Ideology as a values system in

a social group. In dealing with Gottdiener's theory, values

system is considered as content in sign and built form as the

expression of sign. It is expanded further into substance and

form. Content is the interpretation of the community's cultural

values. Expression is also divided into substance and form as

well as it can be categorized as a morphological element or

existence of a built form.

To summarize and understand the Gottdiener model, the

study on paradigmatic methods by community values is the

content that is interpreted into the madrasa design and

syntagmatic is the expression which is the madrasa design

elements that consists of size and scale, location and

placement, facade and structure, access and circulation as well

as hierarchy and spatial arrangement.

Table 1: Saussure's dyadic sign system

Sign

anything that

conveys meaning)

Signifier (things that give meaning –

(

word/image)

Signified (mental concept) (value

that is depicted by someone)

.4 Madrasa as an Interacting Sign– Roland Barthes

Socio-semiotics is an articulation of material culture

context in daily life in which each meaning is the result of the

code being articulated. In this regard, the systems of

signification (the relationship between signifier and signified)

is a multilevel structure that does not have denotative signs, but

also the connotative signs which are determined by the

Table 4: Reading of sign system

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2020, Volume 8, Issue 1, Pages: 47-60

Content

Paradigmatic (design motif of madrasa)

In brief, the madrasa as a sign can be understood based on

the semiotic theory and socio-semiotic theoretical framework

model for use by the researcher in the following section.

Expression Syntagmatic (elements within the madrasa)

Table 2: Gottdiener’s theory on Socio semiotics

Shopping Malls

sign)

Content

Paradigmatic (built form content)

(

Expression

Syntagmatic (expression of built form)

Table 3: Socio-semiotic by Gottdiener

Content

Social values

(community)

non-codified ideology

Architectural thought

(patron)

codified ideology

Morphological element

architectural elements)

Architectural object

(architectural style and

appearance)

Substance

Signifier

(

Paradigmatic)

Form

Substance

Form

Sign reading method

sign)

(

Signified

Expression

Signification

(Syntagmatic)

.6 Identifying Variables for Studying the Madrasa

spatial arrangement, spatial element configuration, access and

circulation as well as openings within building space.

In short, the content variables consist of the following:

a) Form making = location and placement, facade and

structure, scale and size

Architecture as a Sign that Symbolizes Communal Values

Variables are important in finding meaning behind the

Islamic Reformists' madrasa building elements to look for the

hidden influence of community values behind its built form.

Based on the semiotic theoretical framework model, to

understand a built form as a sign requires understanding and

deciphering in terms of expression, namely the syntagmatic

elements and content which is the paradigmatic elements as

variables. To find variables in terms of syntagmatic elements

b) Space making = access and circulation, hierarchy,

spatial arrangement and utilitarian function.

Since this study intends to fulfill the objectives and justify

on the influence of communal values on the madrasa

architectural design in terms of building's space and form

making to establish it as a successful community development

center, each indicator from the paradigmatic element will be

matched with the syntagmatic element to understand the

madrasa as a sign or symbol of communal building. This

justification and matching method is conducted based on

previous scientific research that involved communal values in

architecture, communal values in educational architecture and

communal values in madrasa architecture found in the global

context. Based on the Figure 3 above and Table 5 below, the

reearchers have built a theoretical model frame that is utilized

in studying the influence of communal values influence on the

traditional madrasa design as an Islamic educational and

communal development center.

(

expression), the researchers have outlined that there are 5

main Islamic community values that can influence the design

of a madrasa, as a successful communal development and

Islamic education center. The five indicators on Islamic

community values were obtained based on scientific study

justifications using the coding method. These five community

values are transparency, decency, tawadhu' (modesty),

gratitude and obligation that will be used as indicators to prove

that there are communal values influence on the Islamic

Reformists madrasa building design that was chosen as the

case study. To find variables in terms of content or

paradigmatic elements, the researchers had obtained that when

architectural design elements are supported by design theory

that is related to the needs of the community, the findings

established four main elements related to building design to

depict communal architecture in the making of its built form.

These are location and placement, size and scale, facade and

structure. In terms of architectural space, the findings are

similar as the above, but involves four main elements to depict

communal architecture which are function and hierarchy,

Syntagmatic (expression)

Transparency

Decency

Tawadhu' (modesty)

Gratitude

Obligation

Paradigmatic (content)

Location and placement

Spatial arrangement and hierarchy

Scale and size

Access and circulation

Façade and structure

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2020, Volume 8, Issue 1, Pages: 47-60

Figure 3: Syntagmatic and paradigmatic indicator matching justification

Table 5: Understanding the madrasa building as a ‘sign’

Content (paradigmatic)

5 main community values)

Transparency

Decency

Tawadhu' (modesty)

Gratitude

Obligation

(

Sign -

Madrasa architecture as a symbol of

communal education and development

center

Expression (syntagmatic)

8 architectural elements-encompassing form making and space making)

(

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2020, Volume 8, Issue 1, Pages: 47-60

Figure 4: Semiotic theory and socio-semiotic theory flow chart

through the five madrasah elements like location and

placement, scale and size, facade and structure, access and

circulation and hierarchy of space arrangement. In brief,

Madrasah Al-Rahmaniah features communal architecture with

a local community characteristic that has the appearance of a

traditional 'pondok' religious school, in which the involved

community are dominated by the surrounding villagers. In this

regard, the architectural language that is used by madrasa Al-

Rahmaniah is more open as it has multiple space that is easily

accessed by the public. The building functions are

multipurpose, easy to approach and, located to the nearby

village settlement. The design appearance of Madrasa Al-

Rahmaniah is due to the ideology and philosophy of its patron,

whom belongs to the PAS group. This is because they place

importance on the value of transparency and the acceptance of

muslims or non-muslims in supporting and working together

with PAS to gain mutual understanding within one alliance.

The method of delivery and spreading of Islamic teaching

adopted by PAS is more open and heartfelt to the general

public to entice more people to join the movement. Besides

championing the integrity of Islam. This aligned with PAS's

principles that is transparent in providing and sharing Islamic

knowledge as well as exposing Islam openly to the general

public. PAS makes the fostering and education programs of

Islamic knowledge as one of its strategy to uphold the tenets of

Islam within the surrounding community by attracting the

interest of non-muslims to join them. The architectural

approach of Madrasa Quran Kubang Bujuk, on the other hand,

is more of a community practice type, that has the appearance

of an institutionalized religious school. The Madrasah Quran

Kubang Bujuk showcases the communal approach that

emphasizes the madrasa's own users rather than give

importance to outside users. In general, as an education

institution it serves a much better educational facilities and

Case Study

The two chosen case studies are Madrasah Al- Rahmaniah

(

A1) (Figure 6) dan Madrasah Quran Kubang Bujuk (A2)

Figure 7). The construction background of both madrasas will

be explained subsequently. Madrasa (A1) is one of the oldest

traditional madrasas in Kelantan. It is built on a 6-acre plot of

land owned by Tuan Guru Haji Abdul Rahman bin Che Wan

after finishing his religious studies in Mecca in 1931. The

madrasa is strategically located near the outskirts of town,

about 4 km away from the Pasir Mas township and 16 km away

from the center of Kota Bharu city. Madrasah (A2) is located

about 10 km away from the center of Kuala Terengganu city

towards the Kuala Berang town. This madrasa was established

by a local philanthropist named Allayarham Haji Muda bin

Haji Deraman in the month of November 1982. The madrasa

was later registered as a Quran and Fard Ain school under the

state religious department of Terengganu in 1983.

Results

Findings indicated that there are five similar characteristics

and four different features that can be observed in these two

madrasas. These findings are explained in Table 6.

Discussion

Based on the above findings, it is clear that both traditional

madrasas functioned as a unique communal development

center and it is depicted on the appearance of the architectural

design with its own approach. The study found that there are

communal values embedded in both Madrasah Al-Rahmaniah

and Madrasah Quran Kubang Bujuk owned and managed by

the Islamic Reformists. The development of madrasah is

influenced by 5 communal values namely transparency,

obligation, decency, modesty, and gratitude represented

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2020, Volume 8, Issue 1, Pages: 47-60

appearance. The madrasa's planning configuration is more

orderly. The spaces are connected by corridorways from the

learning classes to other spaces.

and principles, that set priorities in what is compulsory first

followed by the others.

Figure 6: Madrasah Quran Kubung Bujuk

Figure 5: Madrasah Al-Rahmaniah

Things that are compulsory needs to be executed first.

Architecture therefore is viewed as a symbol that can control

and deter immoral behavior of the user if the environment

setting is within a disciplined environment. Hence a good

architectural design contributes in guiding people to have

virtous behaviour according to the principles of the Quran and

Hadith.

This creates sense of surveillance and security between the

madrasa's inhabitants because every movement can be

observed by anyone that is within the madrasa's environment.

The spatial movement within the madrasa branches out but

directed to the surau that acts as a gathering place to control the

space movement. The appearance of Madrasah Quran Kubang

Bujuk is due to the ideology and philosophy of its patron who

belongs to the Tabligh group. This is because they emphasize

orderliness. According to Ina'mul Hasan, the implementation of

this order is related to the process of Islah and tajdid of each

individual. This is important not only to establish the da'wah

6 Conclusion

In overall, both madrasas are proven to be a successful

model which not only acts as a communal development center,

but also functions as a place for teaching and learning of Islam.

This is achieved through its design approach and representation

that are embedded with Islamic communal values. Hence, these

two madrasahs proven to be capable in translating and

cultivating communal values through its design form and space

making as architecture is also viewed as the primary medium in

delivering the messages of Islam to the community. Based on

these findings and discussions, a well-established framework

embracing the characteristics of communal values relating to

the Reformist Islamic madrasah therefore, is represented in this

(

proselytization) or Islamic learning but also to improve

oneself individually. Hence, the orderliness that is

implemented is related closely to the etiquette that needs to be

adhered to during the process of learning. According to

Maulana Ilyaas orderliness is important to avoid from

imbalance in society and cause misunderstanding among

people. The value of order should be applied methods applied

whether in learning, khuruj, mesyuwarah and da'wah. The

reason for this implementation is according to Islamic ruling

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paper. This framework can become as a guideline for future

scholars, designers, policy makers, and authorities in

establishing a better madrasah architecture in the future which

embraces communal values towards the development of

sustainable community.

Table 6: Differences and similarities of architectural characteristics for both madrasa design elements

Al-Rahmaniah madrasa (A1) religious

school concept with traditional 'pondok'

characteristics

Quran Kubang Bujuk madrasa (A2)

Institutionalized religious school concept

Architectural elements (form and

space making)

Only fulfills the needs of the

madrasa users

Fulfills the needs of the madrasa

users and surrounding community.

Strategic location but clustered around villagers

within a short distance between the madrasa

and neighboring inhabitants without any

fencing or barriers. walking distance of within 5

minutes of walking

Location are less systematic with its

location that is quite rural with the

surroundings of paddy fields, far from

public/community and surrounded by a 2

meter fence.

Location and placement

Community activities are more open like public

lectures,dakwah activities, 'gotong-royong', and

conduct selling and buying events every Friday

with the locals.

Focuses only on the student communal

needs – on teaching and learning

A height of 2 floor levels, the buildings are

scattered and preserve the existing built form

since its early construction. Building scale is

more consistent and harmonize with the

surrounding community as it blends in with the

existing village houses.

A height of 4 floor levels, more prominent

where the buildings are in easily

distinguished from far. The scale of the

building appears to dominate the

surrounding community.

Scale and size

Facade adopt Indian-like elements. Khat

typography writings, geometrical

decorations (arch) dan muqarnas. Use

concrete and bricks structures. Architectural

features similar to Public school buildings

The facade does not have a specific identity.

Mixed building structures namely made of

wood and brick construction. Much adapts the

typical Malay kampong home appearance.

Facade and structure

Did not have any fencing. Lack of security.

Limit socializing between men and women to

protect aurat and privacy. Provide different

walkways for each gender to each provided

buildings

Building is fenced and closed to outsider or

visitors. Has much better security for

students.

Access and circulation

Spaces has similar floor areas, portray

restricted movement even though it is well

arranged.

More relaxed and free, there are many wide

open areas

Spatial arrangement and hierarchy

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2020, Volume 8, Issue 1, Pages: 47-60

Table 7: Madrasa design elements that can be used as reference

Architectural

Elements

Communal

Values

Ideology of Islamist Reformist

Features

The madrasa should be located in a

settlement area, situated on a busy street or

at a crowded avenue. Madrasa needs to be

clearly viewed in terms of its location and

easily accessible by residents. The

establishment of this madrasa will provide

meaning of existence to the Muslim

community in the area as it will influence

the non-Muslims and Muslims to approach

the madrasa. This will provide a religious

atmosphere and to strengthen the bond

between the madrasa and the sorrunding

community. The closer the madrasa and its

presence to the community, it willbecome

part of the societal life.

Location and

placement

Establishing a religious atmosphere

through the madrasa practice to emulate

similar setting like the madrasas during

the time of Prophet Muhammad SAW

Transparency

Access and

circulation

The madrasa does not require any fencing

and access gates should be accesible by all.

This openness can be implemented either by

the absence of doors or by having a

transparent designed madrasa to allow the

public to view the activities in the madrasa.

With maximum visibility will indirectly

invites the public in and devoid feeling of

remoteness or isolated.

The madrasa should be in domestic scale,

practical and not only emphasis on

Implementing specific etiquettes on a

continuous basis during preaching for the

sake of Islah the cause of Tajdid based on

the Sunnah and the Quran teachings.

aesthetical values. Madrasa that is modest

and functional in design will easily be

accpeted by the society as a place for

teaching and learning. Moderate madrasah

design is demanded to fulfill the needs of

the society at all levels.

Tawadhu'

(modesty)

Scale andsize

Integration in architecture involves building

materials, building structures and facades as

a whole. It is necessary to construct the

madrasa accordance to the culture and

acceptance of the local community. An

outstanding built form that not harmonize

with the sorrounding will shows an opposite

value. By having architectural style that

integrates with the sorrounding using local

and accpetable materials and structure will

strengthen the community acceptance with

the madrasa.

Implementing the value of ikram- honor

(

sincere in following) the Muslim faith.

during the implementation of da'wah (to

establish solidarity and fraternity relations structure

between man and society in a

Facade and

Obligation

gratitude

(

congregation)

The madrasa spaces should be orderly

organized according to the teaching and

learning function. By having orderly spatial

arrangement will invite people in a religious

atmosphere that promote spiritual

Spatial

arrangement and

hierarchy

Decency

development and allow community to

obtain proper Islamic knowledge and

improve oneself individually

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