Overlooking City Park, located next to its Eastern. With a large gate, ancient wooden door, which stands firmly facing the sunrise. Sumenep Great Mosque, formerly known as the Masjid Jami ', situated in the midst of the City Sumenep.
This mosque was built after the construction of the Palace Sumenep, as an initiative of the Duke of Sumenep, Prince aka Panembahan Somala Natakusuma I (1762-1811 AD). Duke whose real name is Aria Asirudin Natakusuma, deliberately set up a larger mosque. Having previously built the mosque, known as the Mosque rate, by Prince Anggadipa (Duke Sumenep, 1626-1644 AD). In the process, the mosque rate can no longer accommodate the growing number of pilgrims. After the palace completed, Prince Natakusuma I ordered the architect who also built a palace, Lauw Piango, to build a mosque Jami '. Based on the record in the book History of Sumenep (2003) is known, is the grandson of Piango Lauw Lauw Khun Thing which is one of six Chinese who first came and settled in Sumenep. He is expected to escape from Hyderabad because of the war, called 'The riot Tionghwa' (1740 AD).
Masjid Jami 'started its construction in 1198 H (1779 AD) and completed in 1206 H (1787 AD). Against this mosque Prince Natakusuma intestate, written in 1806 AD, it sounds as follows, "This mosque is the House, intestate Prince Natakusuma ruler of the country / kingdom Sumenep. Indeed my will to the people who govern (as ruler) and uphold the good. If there is a mosque is after me (state) disgrace, then fix. For indeed this mosque endowments, should not be inherited, and may not be sold, and must not be destroyed ". From the architectural review, there are many things that typical in the building that became the Islamic community center in the eastern district of this Salt Island. Noting the physical buildings, like the embrace eclecticism design culture.
Masjid Jami 'Sumenep of the building form can say a merger of various elements of culture. Perhaps also as a form of accommodation from the culture that flourished in the community. During the development of life mingle the various ethnic communities of mutual influence. Interestingly, not only the collaboration of local architectural styles. But more broadly, namely between the architecture of the Arab, Persian, Java, India, and China became one in this particular building. Perhaps also the various ethnic groups live and work in Madura even more, thus forming a complete structure with the ornaments that decorate this building as a whole.
Small dome on top of buildings in the right-left corner of the courtyard, most likely representing the Arab-Persian architecture. Its application is not solely, there are a number of modifications that developed along with the needs of local communities. Ornaments are then accented with colors of light, described the building of the Gujarat-style Chinese. The more viscous the atmosphere when located inside the main building. Noting that old mosque mihrab 799 this year, in the pulpit, until such ceramic ornaments that decorate the walls. Building the upper layers with peak towering temple forms reminiscent of the heritage of Javanese society. The dome-shaped canopy is also a wealth of experience in the design of the Javanese community. The structure of the building as a whole illustrates the complicated structure of community life at the moment. Antaretnik rapport Madurese living in intact buildings can be seen from the figure of the Grand Mosque this Sumenep. At the front, with the gate that such a large gate, some argue also reveal the existence of shades of Portuguese culture. That said, the mosque of Sumenep is one of the ten oldest mosque in Indonesia with a distinctive architectural style.
The development of Islam in the land of Java, also become part of community life dynamics of Madura. The development of Islamic teachings on the island of Madura, can not be separated from development and the Java community struggles that are geographically separated by Madura Strait. The development of Islam in Ampel and Giri become an integral part of the Madurese community. In its time, the task of preaching the trustee carried over all the land, including Java and Madura. In the development of Islam in Madura could not be separated from the merchants who came from Gujarat (India) and the nomads who came from the Arabian Peninsula. Those who managed to land on Madura also contribute due to the interaction, both the culture and way of life. Acculturation models that exist in the past, clearly still can be enjoyed now. Namely by looking at the wealth of architectural details in the mosque Jami 'Sumenep. Although at around the 90's mosque is experiencing development, with the renovation of the front yard, right and left. However, do not reduce eksotismenya until now.
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