Islam flourished in Malaysia in the 15th century under the guidance of the Malay sultanate. Mosques, built in the tradition of Malay houses, with raised stilts, timbers and claytiled roofs, facilitated the dissemination of Islamic teachings and activities. By the end of the 18th century, the Portuguese (1511-1641) and Dutch (1641-1795) had conquered the region, with the latter handing the Malay Peninsula over to the British in exchange for Sumatra. And although the influences of Portuguese and Dutch colonizers remained, for the most part, in Malacca, the prolonged British occupation (1795-1957) coincided with a myriad of imported architectural styles.

Malaysia ’s Islamic symbols reflect the expanse of designs and influences of British and Malay engineers and architects. In essence, the amalgamation of colonialists, who had worked in India and other Empire domains, and Malay Sultanates, who sought to incorporate Islamic art, created a fusion of eclectic structures still seen in the rural landscape.

THE MOORS AND MOGHULS

Two main styles stand out in these colonial period mosques —Moorish influences and Moghul architecture. Of course both styles departed from traditional Malay designs that reflected the craftsmanship of local artisans and building materials found in tropical rainforests. Instead, British architects turned to classical designs to project an Islamic image that would respect the religion of the Malay people and satisfy local rulers.

Mosques built in the colonial period began a trend that continues today. From simple wooden structures with intricate carvings arose a proliferation of mosques that differed in scale, proportion, features and materials. Onionand top-shaped domes became the pinnacles of Islamic imagery as turrets and minarets punctuated the skyward plane. Modesty gave way to monumental as a humble beginning was usurped by size and grandeur. Many believed that the glory of Islam was captured in these new monuments.

In 1913, the Sultan of Perak commissioned British admi- nistrators to build a mosque of great beauty in Kuala Kangsar as a tribute after recovering from an illness. Four years later, a Moghul-influenced structure, with an imposing central golden, onion dome surrounded by four smaller domes and 24 minarets of varying heights, illustrated the architectural transition. Striking in its compactness and dominance, the Ubudiah Mosque remains one of Malaysia’s most treasured historical landmarks. One local architect explains that many mosques constructed during the colonial period “were built to appeal to Malay societies, particularly the Malay rulers,” and so some mosques were sited in proximity to royal palaces.

In Kuala Lumpur, Malaysia’s capital, the Jamek Mosque and Masjid India represent how governments in Malaysia, in pre- and post-statehood periods, played a key role in establishing and maintaining the country’s Islamic symbolism. The Jamek Mosque, built in 1909, sits at the confluence of two rivers at the site of the first Malay cemetery. Money was raised from the Malay community to augment British funds to build a Moghul inspired design with umbrellashaped cupolas, red- and white-striped minarets and arched colonnades. The Jamek Mosque served as the city’s principle mosque until 1965 when the National Mosque opened. As the capital’s oldest surviving mosque, the Malaysian government spent nearly $2 million dollars in 1979 to renovate and refurbish Jamek Mosque.