Advances in Engineering Research, volume 195

Proceedings of the International Conference of Heritage & Culture in Integrated

Rural-Urban Context (HUNIAN 2019)

Sacred Signs and Forms of the Modern Mosques

Ashadi*
Architecture Department, Universitas Muhammadiyah Jakarta, Jakarta, Indonesia
*
Corresponding author. Email: ashadi@ftumj.ac.id

ABSTRACT
The existence of a sign on the building is very important because it communicates the message of the building
to the observer and user. With the sign, a building can be known as its functions. Not only the sign, but the
form of the building also shows the function in it. Therefore, a sacred building like a mosque should also need
sacred signs and forms. This study aimed to explore sacred signs and forms of modern mosques. This study
used Peirce's Semiotics approach and concept of form-function-meaning relation. The results of this study
indicate that some modern mosques have strong sacred signs and form, and some are not. The results of this
study can be the beginning of further studies (development studies) and a reference source for studies of
sacred signs and the form of the other sacred buildings.
Keywords: Form, function, modern mosque, sacred sign, sign
cover the scope of the city, medium distance for buildings
within the scope of the environment and site, and short
1. INTRODUCTION distance for building details.
For traditional religious societies, something sacred is
In the development era of engineering technology, associated with great things. The mountain is considered
especially building material technology, there have been sacred because it is high. Such conditions, up to now, still
many variations of architectural forms, including the apply to religious buildings. The forms of buildings that
architectural form of the mosque. In various major cities in are considered sacred are marked by something high. In
this country, the architectural form of the mosque appears this study, the highest forms of buildings or parts of
with a variety of styles, which sometimes it does not mosque buildings are considered sacred forms.
convey a message to observers and users that it is a place This study aims to explore the sacred signs and forms of
for Muslims worshiping. Among these, even, do not have modern mosques in two major cities in Indonesia: Jakarta
sacred signs and forms that can convey the message that and Bandung, and their supporting cities, which were built
the building is a mosque, a sacred building. in the early modern period (around the 1950-1970s) and
Different from the modern mosques, the traditional the millennium (since 2001-present). Consideration sets
mosques (such as "Javanese mosques" style or "Walisanga these two periods: first, the early modern period (for the
mosques" style), which are even widely available Indonesian people) is the period after the Nation's
throughout the country, have powerful sacred signs and Independence and tries to equalize with other nations; one
forms [1]. On the one hand, modern forms may have of them is by "putting tradition under the table"; second,
presented mosques that are innovative and not the millennium period is the peak period of globalization
monotonous, but on the other hand, the sacred factor that in all fields, including in the field of architectural
is needed for a mosque is neglected. engineering.
Sacred signs and forms of religious buildings are vital. The Based on history, famous mosques built in the early
sacred sign will tell the observers and visitors that near the modern period, including the Istiqlal Mosque, Jakarta
"sacred sign," there was a religious building (e.g., mosque (1963-1978, architect Silaban), Al-Azhar Mosque, Jakarta
or church). The existence of a sacred sign also assures (1953-1958), Sunda Kelapa Mosque, Jakarta (1960-1970,
observers and visitors of the intended building. So it is architect Gustaf Abas), and Salman Mosque, Bandung
with the sacred form; it will immediately tell the function (1963-1972, architect Achmad Noe' man). Famous
of the space enclosed by the sacred form of the building. mosques built in the millennium, including Bani Umar
An object can be seen and achieved by the observer by Mosque, Tangerang (2007-2008, architect Fauzan Noe'
observing its position against anything outside of itself. man), Al-Irsyad Mosque, Parahyangan City, Bandung
These positions can be seen and achieved from a broader (2009-2010, architect Ridwan Kamil), Mosque Al-Azhar
scope, such as city scope, to a narrower scope, such as site, Summarecon, Bekasi (2012-2013, architect Ridwan
building, and space scope [2, 3, 4]. Kamil), and Al-Saffar Mosque, Purwakarta (2014-2017,
The existence of a sacred sign is based on the normal view architect Ridwan Kamil). Selected case studies: Istiqlal
of observers from a certain distance of the building. This Mosque, Salman Mosque, Bani Umar Mosque, and Al-
visibility can be grouped into categories: long distance, Irsyad Mosque. Istiqlal.
medium distance, and short distance. Long-distance In this study, the study cases are mosque of Istiqlal,
visibility is usually required for buildings whose services Salman ITB (Institut Teknologi Bandung), Bani Umar, and

Copyright © 2020 The Authors. Published by Atlantis Press B.V.

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 Advances in Engineering Research, volume 195

mosque of Al-Irsyad. Istiqlal Mosque and Salman Mosque interpreting the relationship between representamen and
represent the early modern period. On the other hand, the objects is called Interpretant (I) [7,8].
Bani Umar Mosque and Al-Irsyad Mosque represent the Based on the relationship between the Representamen (R)
millennium. The four mosques were designed by different and Object (O), Peirce distinguishes signs: icon, index, and
architects. symbol. An icon is a sign that contains a similarity
Essential issues in this study are: first, how the forms of between the Representamen (O) and the Object (O). For
the modern mosque buildings; and second, how the forms example, a geographical map (R) is an icon of the actual
of the sacred signs in modern mosque buildings. The geography of the region (O). An index is a sign that
analysis used Peirce's semiotic approach and the concept contains a phenomenal or existential attachment between
of form-function-meaning relations. These approaches are the Representamen (R) and the Object (O). For example,
the most suitable for answering the problem of the study. footprints on wet ground (R) are an index of someone who
The discussion consists of: theoretical review, exploration has passed there (O). A symbol is a conventional sign
of the buildings and analysis, and conclusions. (general agreement or agreement of the general public) and
arbitrary.
Peirce's semiotic triadic (Representamen, Object, and
2. THEORETICAL REVIEW Interpretant) at a glance is seen as a translation of the
Ogden and Richards triangles [1923]. Ogden and Richards
examine language signs from three sides, namely, symbol,
2.1. Signifier and Signified thought, and referent [9]. Peirce also distinguished three
levels of meaning: Firstness (first), that is, when a sign is
The term "semiotics" comes from the Greek word, interpreted in principle only; Secondness (second), when
semeion, which means sign. Semiotics means the study of the sign is interpreted individually; and Thirdness (third),
signs [5]. Semiotics and semiology have the same when the sign is interpreted as a permanent convention
meaning: the study of signs. The first term was put [10].
forward by Charles Sanders Peirce, a logician, American, In this study, the most appropriate sign is the index. Sign
and the second term were put forward by Ferdinand de of index, which is a sacred sign and form of the mosques,
Saussure, a linguist, Swiss. The two of them did not know can be considered as representamen (R), and mosque
each other about what they were doing at the time. functions can be considered as objects (O). The meaning
Saussure did not know Peirce's theoretical concepts about of the relationship between representamen (R) and object
signs, and vice versa, Peirce was not familiar with (O) requires interpretation (Interpretant-I) [Figure 1].
Saussure's structural linguistic concepts.
According to Saussure, linguistic signs consist of
"signifier" and "signified". "Signifier" is a meaningful
sound: what is said or heard and what is written or read; it
is a form of sign language. Meanwhile, "signified" is
something meaning or purpose that is behind what is said
or heard or written or read; it is an aspect of the meaning
of language signs. [6]. Saussure said the unity relationship
between the signifier and the signified was arbitrary.
For example, one time, at a street intersection, there was a Figure 1 Peirce's Semiotic Triangle.
traffic light there, the lights were turned red. Then this red
light is a signifier. What is the meaning or purpose of the
red light for a motorist who wants to cross? The meaning
or intention is that the driver must stop the vehicle. In this 2.3. Relation of Form-Function-Meaning
last case is signified. So in one red light sign, there is a
The relation of function-form-meaning is one of the
signifier and signified.
important themes in the study of architecture. It was
started by Marcus Vitruvius Pollio (around the first
century BC), who stated that all buildings must be built
2.2. Peirce's Semiotic concerning durability (firmitas), convenience (utilitas),
and beauty (venustas) [11]. David Smith Capon then tested
According to Peirce, a sign is not a structure (Saussure's the Vitruvius Trium. Capon concluded, there are six
semiology), but a cognitive process derived from what the categories in the principles of architecture (principles of
senses can capture. Therefore Peirce's semiotic is also good architecture), which are grouped into primary and
called pragmatic semiotic. Peirce sees the sign as secondary categories, namely: function, form, meaning as
"something that represents something". The first primary categories, and context, construction, spirit as
"something" - the "real" - is a "representation" called secondary categories. [12]. Purnama Salura & Bachtiar
Representamen (R), while the "something" that is in Fauzy developed the concept of the function-form-
cognition is called an Object (O). The process of meaning rotation. Every architectural design product must
give priority to the elements of function-form-meaning.

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These three elements form a triangle shape, which is crescent is one of the symbols of Islam. His conviction
always in a state of change [13]. became stronger after seeing that the tallest part of the
The concept of the form-function-meaning relation is used building was the semi-circular dome. So under the dome
as a theoretical approach to understanding the relationship roof, worship space is located.
between sacred signs and the form of the mosque buildings In this case, the minaret and the metal crescent plate,
and their functions. The revealed meaning is the first level which is on the dome's roof, are sacred signs. Furthermore,
meaning: Firstness (Functional meaning). the form of the half ball dome roof covering the main hall
Explanation of the application of Peirce's semiotic of the mosque is a sacred form.
approach and the form-function-relation is as follows
[Figure 2]:

Form : Sacred Signs, Sacred Forms

Function : Building Function, Space Function

Meaning : Firstness, Functional Meaning

Figure 2 Diagram of Framework Analysis

Figure 3 Location of Istiqlal Mosque: Central Jakarta
[Wikimapia, 2019]
3. EXPLORATION AND ANALYSIS

3.1. Istiqlal Mosque

The Istiqlal Mosque, located in the center of Jakarta,
covers an area of 9 ha and has a capacity of 200 thousand
worshipers; it is a state mosque. The main hall of the
mosque is covered with a 45-meter half-ball dome roof.
The form of the mosque is a cube with a dome roof in the Figure 4 Exterior of Istiqlal Mosque (left) and Minaret
middle. In the middle of the dome's roof is a sleek, quite (right) [Photo: Ashadi, 2018]
tall round iron; at its peak, there is a crescent-shaped metal
plate. On one of the mosque site, there is a tall, slim round
minaret; at its peak, there is a high, slender, round iron
construction. The total height of the minaret is 96,6
meters.[Figure 3,4,5].
In the first step, observers and users will look for signs that
can indicate the location of the mosque building in the city
scope. The minaret that is approaching 100 meters in
height has been seen from quite a distance. The general
public has also recognized that the minaret is a part of the
Istiqlal mosque. So people can already guess that near the
minaret there is the Istiqlal mosque building. In the next Figure 5 Interior of the Main Hall of Istiqlal Mosque
step, the observer and the user will find where to pray in covered by domes roof [Photo: Ashadi, 2018]
congregation. He will look for a sign, and if not found, he
will pay attention to the form of the building, the form of
the building, which is large and tall. He already felt that he
found the place when he saw the sign in the form of a tall
metal with a crescent-shaped metal plate at the peak. The
general public also understands that the shape of the

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3.2. Salman Mosque distance that is not too far away, because the minaret does
not stand out among the surrounding environment, even
Salman Mosque is a campus mosque, which is part of the blocked by lush trees. The minaret of Salman mosque
ITB (Institut Teknologi Bandung) campus. The mosque, cannot be a sign. Someone also feels confused to
covering an area of around 7500 m2 and has a capacity of determine the main hall of the mosque because there is no
around 2000 people. The architecture of the Salman part of the building that stands out (higher). So it can be
Mosque is not only a breakthrough but also unique. Unlike said that the Salman mosque does not have both sacred
other mosques in Indonesia in the early 1970s, this mosque signs and sacred forms.
started the trend of mosque architecture without a dome,
with a flat roof. The form of the mosque is really like a
cube. On the front yard (southern), there is a minaret that 3.3. Bani Umar Mosque
is not so high, formed like a menhir; at the top, there is a
loudspeaker [Figure 6,7,8]. The Bani Umar Mosque is a mosque of the pride of the
people of Tangerang. Like the Salman Mosque, the Bani
Umar Mosque does not have a dome roof. This mosque
can accommodate around 1600 worshipers. At the rear
(western), there is a minaret as high as 50 meters. The
form of the minaret is a square, tall, and slim. At the top of
the minaret, there is an Arabic word of Allah, which made
of a metal plate. [Figure 9, 10, 11].

Figure 6 Location of Salman Mosque: ITB Bandung

[Wikimapia, 2019]

Figure 9 Location of Bani Umar Mosque: Bintaro,

South Tangerang [Wikimapia, 2019]

Figure 7 Exterior of Salman Mosque [Photo: Ashadi,

2018]

Figure 10 Exterior of Bani Umar Mosque [Photo:

Ashadi, 2018]

Figure 8 Interior of the Main Hall of Salman Mosque

covered by flat roof [Photo: Ashadi, 2018]
For someone who has never visited before, it will not be
easy to find the Salman Mosque. Even though it has a
minaret, the mosque complex is still not visible from a

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Figure 11 Interior of the Main Hall of Bani Umar

Mosque covered by flat roof [Photo: Ashadi, 2018]
Within the scope of the surrounding environment, the
minaret of the Bani Umar Mosque is visible; it is a sign
that there is a building that functions as a mosque. This
sign is reinforced by the Arabic word Allah on the top of
the minaret. The Arabic word Allah made of a metal plate
is also found on the roof of the mosque, which is relatively Figure 12 Location of Al-Irsyad Mosque: Kota Baru
flat. Parahyangan, Bandung [Wikimapia, 2019]
The Arabic word Allah is a symbol of Islam. Furthermore,
the most important Islamic symbol is the mosque building.
So, it can be said that the Arabic word Allah is a sign of
the existence of a mosque.
In this case, the minaret and the metal crescent plate,
which is on the mosque roof, are sacred signs. Moreover,
the form of the flat roof covering the main hall of the
mosque is a sacred form. Although the roof of the building
is flat, the existence of the Arabic word Allah on it makes
the mosque's cube form a sign that it covers the main hall.
The staircase trap at the front to go up to the second floor
is also a sign that he is directing someone to the main Figure 13 Exterior of Al-Irsyad Mosque [Photo: Ashadi,
room; he also pointed out that the main room was on the 2015]
second floor.

3.4. Al-Irsyad Mosque

The Al-Irsyad Mosque was built on an area of 1 Ha, which
became an inseparable unity with the Al-Irsyad Satya
Islamic School (affiliated with the Al-Irsyad Al-Islamiyah
Boarding School of Singapore) an international Islamic
school in Kota Baru Parahyangan. The mosque building
can accommodate 1500 worshipers—the mosque is in the
form of a simple cube. In one corner of the yard, there is a Figure 14 Interior of the Main Hall of the Al-Irsyad
minaret that is not so high, in the form of a square cross- Mosque covered by flat roof [Photo: Ashadi, 2015]
section. At the top, there is a mini globe. From the outside,
a flat-roofed mosque can be seen; when, in fact, the
mosque roofed the form of a kampung whose slope is very
gentle and is covered by walls around the building. So that
the mosque looks flat at the top. [Figure 12,13,14,15].

Figure 15 Exterior of Al-Irsyad Mosque

[Photo:http://www.kotabaruparahyangan.com/fasilitas/d

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etail/10/masjid-al-irsyad-satya, accessed 10 August [5] Ashadi, Kajian Makna dalam Arsitektur dan Paham-
2015] Paham Yang Memengaruhinya, Jakarta: Arsitektur
UMJ Press, 2018, page 125.
Al-Irsyad Mosque has absolutely no signs in the form of
Islamic symbols, except for only one: the surface of the [6] Thibault, Paul J., Re-reading Saussure: The
outer wall or the facade of the mosque in the form of a
Dynamics of Signs in Social Life, London: Routledge,
concrete block that forms Islamic calligraphy - As-
Shahadah sentence. As-Shahadah sentence (I testify that 1997: 211-215.
there is no GOD except ALLAH, and I testify that
[7] Cobley, Paul & Jansz, Litza, Introducing Semiotics,
Muhammad is Messenger of ALLAH) is an Islamic
symbol. New York: Totem Books, 1998. Page 31.
Like the minaret of Salman Mosque, the minaret of Al-
[8] Hoed, Benny H., Semiotik & Dinamika Sosial
Irsyad has no sacred elements, which indicate that there is
a mosque. As well as the form of the mosque building, Budaya, Depok: Komunitas Bambu, 2011, page 4.
there was no protruding part, like he was taller than the
[9] Ogden, C. K. & Richards, I. A., The Meaning of
other parts. So it can be said that the building of the Al-
Irsyad Mosque does not have sacred forms. Meaning, New York: Harcourt, Brace & World, Inc.,
1923, page 11.

[10] Zoest, Aart van, Semiotika Tentang Tanda, Cara

4. CONCLUSION
Kerjanya dan Apa yang Kita Lakukan Dengannya,
Of the four mosques in this study, the Istiqlal Mosque, Terjemahan, Jakarta: Yayasan Sumber Agung, 1993.
which was a state mosque and was built in the early Page 9-10.
modern period, had very strong sacred signs and form. The
sacred signs are the minaret and the symbol of the crescent [11] Morgan, Morris Hicky, VITRUVIUS: The Ten
made of metal plate material, and the sacred form is the Books on Architecture, Harvard University Press,
half-spherical dome roof. Sacred signs also belong to the Cambridge, 1914, page 17.
Bani Umar Mosque, which is a city mosque or
neighborhood mosque, and was built in the millennium, [12] Capon, David Smith, The Vitruvian Fallacy:
i.e., the minaret and the symbol of the Arabic word Architectural Theory Volume One, John Willey &
"Allah" from metal plate material. Meanwhile, the Salman Sons, New York, 1999, page 179-194.
Mosque and the Al-Irsyad Mosque did not have any sacred
signs and forms. In Peirce's semiotic theory, the signs on [13] Salura, Purnama; Fauzy, Bachtiar, The Ever-
the Istiqlal Mosque and the Bani Umar Mosque are Index rotating Aspects of Function-Form-Meaning in
Sign and Symbol Sign. The results of this study can be Architecture, Journal of Basic and Applied Scientific
used as an exit point for subsequent studies, both
Research, TextRoad Publication, 2 (7), 2012, 7086-
improvement and development, special studies of sacred
signs in religious buildings, and their effects on functions 7090.
in it.

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