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Maqbara

A maqbara (Arabic: مقبرة, plural: maqābir) primarily refers to a cemetery or place of burial in Islamic contexts, derived from the Arabic root qabr, meaning "grave," and appearing in the Qur’an as maqābir to denote burial sites.^[1] In certain regional traditions, particularly in South Asia, the term is used specifically for a mausoleum or monumental tomb honoring a deceased individual, such as a saint, ruler, or notable figure. Maqbaras evolved from simple graves in early Islam to elaborate structures influenced by cultural, religious, and political factors across the Islamic world.^[1] In Islamic tradition, they serve not only as funerary sites but also as centers for pilgrimage and spiritual reflection.^[2]

Definition and Etymology

Linguistic Origins

The term "maqbara" (مقبرة) derives from the Arabic root q-b-r (ق ب ر), which fundamentally means "to bury" or "grave," with maqbara functioning as a noun of place indicating a "place of burial" or cemetery. This root appears prominently in classical Arabic, including the Quran, where forms like qabr denote the grave as a site of interment and transition to the afterlife.^[3] In Edward William Lane's authoritative Arabic-English Lexicon, maqbara is defined as a burial ground or tomb, emphasizing its connotation as an enclosed or designated area for the dead, distinct from a simple pit.^[4] Historical usage of "maqbara" emerges in classical Arabic texts from the 7th to 8th centuries CE, coinciding with the early Islamic period and the compilation of foundational religious literature. The term appears in discussions of burial rites within hadith collections and early exegetical works, evolving to specify structured communal burial sites rather than isolated graves. In Islamic jurisprudence (fiqh), as articulated in texts attributed to scholars like Abu Hanifa (d. 767 CE), "maqbara" denotes regulated cemeteries where bodies are interred according to Sharia guidelines, such as facing the qibla and avoiding adornment, reflecting a legal framework for communal mourning and remembrance.^[5] This evolution underscores the word's shift from a literal burial locus to a formalized space governed by religious norms.^[6] During the medieval period (9th–16th centuries), "maqbara" was adopted into Persian and Urdu through cultural and linguistic exchanges facilitated by Islamic expansion into South Asia and Persia. In Persian literature, such as chronicles and poetic works under the Samanid and Ghaznavid dynasties, the term integrated into descriptions of royal and saintly tombs, acquiring connotations of monumental structures honoring elites and spiritual figures, beyond mere cemeteries.^[7] Similarly, in Urdu, emerging as a Persian-influenced lingua franca in the Delhi Sultanate era, "maqbara" retained its Arabic core but expanded to signify ornate mausoleums, as seen in historical accounts of Mughal-era sites. This adoption reflects broader patterns of Arabic lexical borrowing into Indo-Persian languages, where semantic extensions emphasized veneration.^[8] Phonetic variations of "maqbara" occur in regional dialects, particularly in South Asian contexts where Urdu and Hindi influences prevail; it is often rendered as "maqbarah" with a terminal aspirated 'h' sound, adapting to local prosody while preserving the original Arabic triliteral root. This form appears consistently in Urdu dictionaries and inscriptions from the 16th century onward, highlighting dialectal assimilation without altering core meaning.^[9]

Cultural Usage

In general Islamic tradition, the term maqbara refers to a Muslim cemetery or graveyard, encompassing communal burial sites where multiple graves are located. This usage emphasizes collective resting places for the deceased, as opposed to an individual grave known as qabr. For instance, Jannat al-Baqi in Medina, Saudi Arabia—one of the holiest cemeteries in Islam—is formally designated as Maqbarat al-Baqi, serving as the burial ground for numerous companions of the Prophet Muhammad, his family members, and early Muslims.^[10]^[11] In Indo-Pakistani and broader South Asian Islamic cultures, particularly following the 12th-century establishment of Muslim rule, maqbara has evolved to specifically denote ornate mausoleums or shrines, often called dargahs, constructed over the graves of revered Sufi saints, rulers, or religious figures such as waliyullahs (friends of God), Qutbs (spiritual poles), or Ghouses (spiritual helpers). These structures highlight the veneration of saints within Sufi traditions, transforming simple graves into elaborate architectural complexes that symbolize spiritual authority and continuity. Unlike basic qabr, which remains a simple pit or unmarked burial, a maqbara in this context features decorative elements and serves as a focal point for pilgrimage (ziyarat), where devotees seek blessings and intercession.^[12] In contemporary diaspora communities, such as those in North America, maqbara continues to describe community-managed cemeteries or memorials dedicated to Muslim burials, including those honoring local religious leaders, thereby preserving Islamic funerary customs amid diverse cultural settings. These sites adapt traditional practices to modern contexts, often incorporating features like aligned graves facing the qibla to maintain communal and spiritual significance.^[13]

Historical Context

Early Islamic Period

During the lifetime of Prophet Muhammad (622–632 CE), Islamic burial practices emphasized simplicity and modesty, with graves consisting of basic earth excavations aligned toward the qibla, shrouded in white cloth without coffins or elaborate markers. The Prophet himself was buried in a simple trench within the chamber of his wife Aisha in Medina, reflecting the early community's adherence to unadorned interment to avoid ostentation.^[14] These practices drew from pre-Islamic Arabian traditions of cairns and shallow pits but adapted them to monotheistic principles, prohibiting idol-like veneration.^[15] Under the Umayyad Caliphate (661–750 CE), burials began evolving toward more organized forms, with the establishment of enclosed cemeteries adjacent to mosques to protect graves from desecration and facilitate communal prayers. Caliph al-Walid I's expansion of the Prophet's Mosque in Medina around 707 CE marked an early shift, replacing the original mud-brick walls of Aisha's chamber with a permanent enclosure integrating the Prophet's tomb into the mosque structure, creating the first centralized commemorative structure in Islam.^[16] This design influenced subsequent burial arrangements for caliphs and companions, blending functionality with reverence. The Abbasid Caliphate (750–1258 CE) further advanced this trend, constructing mausolea for caliphs and other notable figures in urban centers like Baghdad, reflecting growing imperial commemoration needs.^[17] Pre-Islamic Arabian grave markers, such as stone circles, combined with influences from neighboring cultures like Byzantine and Sasanian, shaped these early Islamic forms, adapting foreign elements to suit local modesty while honoring the deceased.^[18] Sharia guidelines, rooted in hadith prohibiting raised structures over graves to prevent shirk (polytheism), nonetheless permitted enclosures for pious figures to safeguard remains and enable ziyara (visitation), as evidenced by Abbasid mausoleums in Baghdad for caliphs like al-Mansur.^[19] These structures balanced legal restraint with cultural commemoration, setting precedents for later developments.^[20]

Development in South Asia

The adaptation of maqbaras in South Asia commenced with the Delhi Sultanate (1206–1526 CE), as Muslim rulers established monumental tombs that integrated Persian architectural motifs, such as domes and arches, with indigenous Indian elements like local stonework and decorative motifs. This period marked the initial proliferation of tomb structures beyond simple graves, reflecting the sultans' desire to legitimize their rule through enduring memorials. An exemplary early structure is the tomb of Qutb-ud-din Aibak in Lahore, erected shortly after his death in 1210 CE by his successor Iltutmish, featuring a modest square chamber topped by a dome and surrounded by a walled enclosure, which exemplified the nascent Indo-Islamic synthesis in funerary architecture.^[21] The form reached its zenith during the Mughal Empire (1526–1857 CE), transforming maqbaras into opulent imperial statements of dynastic continuity and paradise on earth, often set within charbagh gardens symbolizing the Quranic afterlife. Commissioned by Humayun's widow Bega Begum and completed in 1570 CE under Akbar's oversight, Humayun's Tomb in Delhi introduced innovative features like a high double dome, expansive plinth, and symmetrical garden layout, establishing a prototype for subsequent Mughal mausoleums including the Taj Mahal.^[22] This architectural evolution under Mughal patronage elevated maqbaras from regional novelties to symbols of universal sovereignty, drawing on Timurid influences while incorporating local craftsmanship in red sandstone and marble.^[23] From the post-13th century onward, Sufi traditions profoundly shaped maqbara development, giving rise to dargah-maqbaras—composite shrine-tombs dedicated to revered saints that blended funerary and devotional functions to attract pilgrims. The dargah of Nizamuddin Auliya (d. 1325 CE), a prominent Chishti Sufi mystic, in Delhi exemplifies this trend; constructed over his grave in the 14th century and expanded thereafter, it became a focal point for qawwali music, urs festivals, and interfaith gatherings, cultivating a vibrant pilgrimage culture that integrated Hindu and Muslim devotees.^[23]^[24] Such sites proliferated across South Asia, fostering spiritual networks that sustained maqbara-building traditions amid political flux.^[22] The grandeur of maqbara construction waned in the 19th century under British colonial rule, as the Mughal Empire's dissolution after 1857 CE curtailed imperial patronage, shifting focus to utilitarian architecture and leading to the decay of many sites. Nonetheless, modest community-initiated tombs persisted, with artisans adapting to industrial materials like cement while maintaining Islamic motifs for local burials.^[25] In post-independence India and Pakistan after 1947, revival efforts emerged through state-led preservation by bodies like the Archaeological Survey of India and community restorations, alongside new dargah-maqbaras honoring regional saints, reaffirming their role in cultural identity and tourism.^[25]

Architectural Features

Structural Design

The structural design of maqbaras in Islamic architecture centers on a monumental layout that emphasizes symmetry, elevation, and spatial hierarchy, typically featuring a central tomb structure elevated on a platform and integrated with surrounding gardens. The core element is the cenotaph, a symbolic empty tomb marking the burial site, housed within a domed chamber that serves as the focal point of the complex. This design draws from Persian influences evident in 12th-century Saljuq mausoleums, where domes were prominently used over tombs to signify sanctity and permanence.^[26] The cenotaph is often placed in an octagonal chamber or base, a form seen in early Persian examples like the Samanid mausoleum in Bukhara, which influenced later developments by providing a transitional zone between the square base and the circular dome.^[26] The dome itself, frequently double-shelled for height and acoustic effects, rises prominently over the cenotaph, creating a vertical axis that dominates the skyline and symbolizes ascension to paradise. In Persian-influenced designs from the 12th century onward, such as those in the Saljuq period, the dome's exterior featured intersecting ribs and transitional zones to support its weight on an octagonal drum, ensuring structural stability while enhancing aesthetic proportion.^[26] Surrounding the central structure, maqbaras commonly incorporate a charbagh garden layout, divided into four quadrants by intersecting waterways and pathways, promoting symmetry and evoking the Quranic paradise with its rivers. This four-part design was standardized in the Mughal era during the 16th century, as exemplified in Humayun's Tomb (completed 1571), where the gardens frame the mausoleum on a raised plinth, integrating landscape with architecture for a holistic sacred space.^[22]^[27] Vertical elements like minarets are positioned at the corners of the platform or facade to provide emphasis and balance the horizontal expanse of the gardens. These towers, often octagonal or cylindrical, add height and serve as markers without dominating the central dome. Entry to the mausoleum is facilitated through iwans—vaulted, open-fronted halls—that project from the sides, creating recessed spaces for procession and reflection. Framing these iwans is the pishtaq, a monumental arched portal that protrudes from the facade, defining the primary axis of approach and integrating the structure with the surrounding landscape. In Mughal examples, such as the Taj Mahal complex, the pishtaq aligns with the charbagh pathways, guiding visitors toward the cenotaph while maintaining visual harmony.^[28] Construction materials typically include red sandstone for the primary framework, providing durability and a warm tone, combined with white marble for accents and cladding to achieve contrast and refinement. This combination, first prominently used in 16th-century Mughal maqbaras like Humayun's Tomb, allows for intricate inlays and ensures longevity in varying climates.^[22] Beneath the visible cenotaph lies the actual burial chamber, often underground and accessed via separate passages to preserve sanctity and separate the profane from the sacred. These subterranean spaces, common in Islamic tomb architecture, house the sarcophagus in vaulted cells, as seen in designs where the main structure's floor level conceals the true grave to deter disturbance.^[1] This layered approach underscores the maqbara's role as a commemorative yet protected enclosure.

Ornamentation and Symbolism

Maqbaras feature intricate pietra dura, a technique of inlaying semi-precious stones into marble, refined in 17th-century Mughal workshops under emperors like Shah Jahan to create floral and geometric patterns that evoke paradisiacal motifs.^[29] These designs adhere strictly to Islamic aniconism, avoiding depictions of human or animal figures to emphasize abstract beauty and divine order.^[29] Calligraphic inscriptions, often drawn from Quranic verses, adorn walls and domes, serving as a primary decorative element that imparts talismanic qualities for divine protection and themes of eternal life.^[30] The dome symbolizes the vault of heaven, representing divine mercy and the cosmic expanse in Islamic architecture, particularly over tombs to evoke spiritual transcendence.^[31] Cypress trees planted in surrounding gardens embody immortality, their evergreen form drawing from Persian poetic traditions to signify eternal faith and the soul's endurance beyond death.^[32] Mihrab niches, recessed into walls, indicate the qibla direction toward Mecca, symbolically guiding the deceased and visitors toward union with God.^[31] Regional adaptations enhance these elements' mystical ambiance; Persian-influenced styles incorporate turquoise-glazed tiles for vibrant, celestial hues on tomb exteriors, while Mughal jali screens—perforated stone lattices—filter light to cast ethereal patterns, fostering a sense of otherworldly serenity.^[33]^[34]

Notable Maqbaras

In Egypt

Egypt's maqbaras exemplify the fusion of funerary architecture with religious and communal functions, particularly during the Mamluk period (1250–1517 CE), when Cairo's necropolises became extensions of the urban landscape. The Sultan Qaitbay Complex, constructed between 1472 and 1474 CE in the Northern Cemetery (Qarafa), stands as a pinnacle of Burji Mamluk design, incorporating a qa'a-type mosque with hypostyle prayer halls, a madrasa for religious education, and a mausoleum topped by a intricately carved stone dome featuring superimposed geometric patterns.^[35] The complex also includes a sabil-kuttab—a public fountain for ablution and a school for children—along with a three-tiered minaret, an enclosed rab' (residential annex), a drinking trough, and a saqiya water wheel, reflecting the Mamluk emphasis on multifunctional pious endowments that served both the living and the dead.^[35] As one of Cairo's most admired monuments, it draws visitors seeking to honor Sultan al-Ashraf Qaytbay, a Circassian Mamluk ruler renowned for his patronage of architecture, functioning as a key site within the pilgrimage circuits of the City of the Dead.^[35] Another prominent example is the Tomb of Imam Shafi'i, located in southern Cairo's City of the Dead and completed in 1211 CE under Ayyubid Sultan al-Malik al-Kamil, though initially commissioned by Salah al-Din in 1180 CE. This mausoleum honors Muhammad ibn Idris al-Shafi'i (767–820 CE), founder of the Shafi'i school of Islamic jurisprudence, and integrates seamlessly with an adjacent mosque, creating a unified complex that underscores the Ayyubid revival of Sunni orthodoxy following Fatimid rule.^[36] Architectural highlights include a towering dome and interior stucco mihrab adorned with Kufic script from the Throne Verses of the Quran, elements that echo lingering Fatimid stylistic influences in decorative techniques despite the structure's Sunni ideological purpose.^[37] The site's enduring religious importance attracts pilgrims and scholars, reinforcing its role in Egypt's architectural legacy of blending tomb and prayer spaces. The City of the Dead, known as Qarafa, encompasses vast cemeteries on Cairo's eastern edge, featuring clustered maqbaras spanning from the 9th century Fatimid era through the 19th century Ottoman period, with notable Mamluk additions like the complexes of Sultans Qalawun and Hasan.^[38] These mausoleums, ranging from elaborate domed structures for elites such as sultans, princes, saints, and scholars to simpler graves for commoners, illustrate the necropolis's dual function as a burial ground and living urban zone, complete with residences, markets, and shrines that fostered communal rituals.^[39] Ottoman contributions, such as the 1517 CE Ibrahim Kalashni Tekkiya, extended this tradition, integrating Sufi hospices amid the tombs.^[38] Preservation efforts for these sites intensified under UNESCO's involvement since the 1970s, culminating in the 1979 inscription of Historic Cairo—including the Qarafa—as a World Heritage Site to combat urban encroachment from Cairo's rapid expansion.^[38] Initiatives have included restoration projects for key mausoleums, urban rehabilitation programs, and the 1983 Antiquities Protection Law to regulate development, with a national conservation project launched in 2021 to safeguard the area's architectural integrity against ongoing threats like informal housing and infrastructure projects. In October 2024, authorities suspended demolition activities at the Imam Al-Shafi'i cemetery following intervention by the Culture Minister and public outcry, underscoring persistent preservation challenges.^[38]^[40]

In Saudi Arabia

Jannat al-Baqi, located adjacent to the Prophet's Mosque in Medina, is the oldest and largest Islamic cemetery, established in the 7th century CE as the primary burial ground for early Muslims.^[41] It contains the graves of numerous companions (Sahaba) of the Prophet Muhammad, as well as members of his family, including his daughter Ruqayya, son Ibrahim, and several imams revered in Shia tradition.^[42] The cemetery underwent significant expansions, particularly under Ottoman rule between the 16th and 19th centuries, when enclosures and structures were added to accommodate growing burials and enhance its sanctity.^[43] However, it faced demolitions in 1806 and 1925 by Wahhabi forces, who removed domes and mausoleums to prevent veneration, leaving it as an open, unadorned expanse today.^[44] In Mecca, Jannat al-Mu'alla (also known as Al-Ud Cemetery or Al-Ma'la), situated north of the Masjid al-Haram, serves as another key historic burial site dating back to pre-Islamic times but prominently used from the early Islamic period.^[45] It houses the graves of prominent early figures, including the Prophet's first wife Khadija bint Khuwaylid, his son Qasim, and paternal ancestors like Abdul Muttalib.^[45] Originally featuring simple white-domed maqbaras over select tombs, the site was rebuilt after Wahhabi demolitions in the 1800s and 1920s, which targeted structures seen as promoting idolatry; post-reconstruction, it maintains a minimalist design aligned with austere burial practices.^[44] The purported mausoleum of Fatima al-Zahra, the Prophet Muhammad's daughter, represents a site of deep symbolic importance tied to early Islamic lineage, though its exact location remains disputed and is believed by some traditions to be near the Prophet's Mosque in Medina or within Jannat al-Baqi.^[46] Access to this area is heavily restricted, reflecting broader policies limiting visitation to potential grave sites to avoid practices resembling saint veneration.^[47] Since the founding of the modern Kingdom of Saudi Arabia in 1932, policies emphasizing tawhid (the oneness of God) have imposed strict restrictions on tomb veneration and the construction of ornate maqbaras across the Hijaz region, prohibiting domes, shrines, or any elevations over graves to prevent shirk (polytheism).^[47] These measures, rooted in Wahhabi doctrine, prioritize simplicity in burials and have resulted in the ongoing maintenance of expansive, unmarked cemeteries like Jannat al-Baqi and Jannat al-Mu'alla as open prayer grounds rather than monumental complexes.^[44]

In India

India boasts several prominent maqbaras that exemplify the fusion of Mughal imperial grandeur with regional Indo-Islamic architectural traditions, particularly during the 16th to 19th centuries. These structures often served as garden-tombs or dynastic mausoleums, incorporating Persianate elements like charbagh layouts and double domes while adapting to local materials and motifs. Among the most influential are those commissioned by Mughal rulers and princely states, highlighting themes of remembrance, piety, and cultural synthesis. The Bibi Ka Maqbara in Aurangabad, Maharashtra, constructed around 1660, stands as a poignant Mughal-era tribute commissioned by Emperor Aurangzeb for his wife, Dilras Banu Begum, also known as Rabia-ud-Daurani. Designed by the architect Ataullah and his assistant Hansman, it deliberately emulates the Taj Mahal with its white marble facade, onion-shaped dome, and four minarets, earning it the moniker "Taj of the Deccan." The mausoleum features a central square chamber with intricate plasterwork and stucco decorations in the pishtaq (main archway), surrounded by a walled garden that underscores Aurangzeb's Deccan patronage amid his southern campaigns. Though smaller in scale than its Agra inspiration, its construction reflects the emperor's restrained aesthetic, omitting extensive Quranic calligraphy in favor of geometric patterns and floral motifs.^[48]^[49] Humayun's Tomb in Delhi, completed in 1570, represents a seminal milestone in South Asian architecture as the first garden-tomb on the subcontinent, commissioned by Humayun's widow, Bega Begum (Haji Begum), two years after his death in 1566. Built primarily from red sandstone and white marble, the structure introduced the Persian charbagh garden layout divided by water channels symbolizing the four rivers of paradise, with the tomb at its center elevated on a platform. Its innovative double dome— an inner structure for acoustics and an outer shell for height—allowed for a soaring silhouette visible from afar, influencing subsequent Mughal designs like the Taj Mahal. As a UNESCO World Heritage Site since 1993, it also houses tombs of other imperial family members, including Emperor Jahandar Shah, and exemplifies the synthesis of Timurid and Ottoman influences under Persian architect Mirak Mirza Ghiyas.^[22]^[50] In Junagadh, Gujarat, the Mahabat Maqbara, erected between 1878 and 1892, showcases a late 19th-century blend of Indo-Islamic, Gothic, and European Revival styles, commissioned initially by Nawab Mahabat Khan II and completed by his successor, Rasul Muhammad Khan (Bahadur Khan II). The yellow sandstone complex features onion domes topped with bronze finials, arched jharokhas (balconies), and intricate iron railings imported from England, creating a palatial mausoleum that served as a residence before becoming a tomb for the nawabs. Its ornamentation includes blue and white tilework on minarets, stucco arabesques, and Gothic lancet windows, reflecting the Nawabs of Junagadh's cosmopolitan tastes amid British colonial influences. This structure, protected as a state monument, highlights the transitional architecture of princely India, where Islamic tomb traditions merged with Victorian eclecticism.^[51]^[52] The Madurai Maqbara in Tamil Nadu, dating to the 17th century, functions as a Sufi dargah complex within the Kazimar Big Mosque, enshrining the mausoleums of three revered saints: Hazrat Mir Ahmad Ibrahim, Hazrat Mir Amjad Ibrahim, and Hazrat Syed Abdus Salam Ibrahim. These Naqshbandi Sufis, who arrived in Madurai during the Nayak period, propagated Islam through peaceful teachings and interfaith harmony, blending Tamil cultural elements with Central Asian spiritual traditions. The site features simple whitewashed tombs adorned with green chadar (cloths) and mihrabs, surrounded by a courtyard that hosts annual urs (death anniversary) celebrations attended by diverse communities. As one of South India's earliest Islamic complexes, it underscores the role of Sufism in regional evangelization without overt monumentalism, emphasizing devotion over opulence.^[53]^[54]

In Canada

In Canada, the Ahmadiyya Muslim community, which began establishing a presence in the country in the 1950s following migrations from Pakistan and India, has created dedicated cemeteries that echo the traditional Bahishti Maqbara—a "heavenly graveyard" concept originating in Qadian, India, for committed members. These sites, such as the Ahmadiyya Muslim Cemetery in Bradford West Gwillimbury, Ontario, approved by the Ontario Land Tribunal in 2024 for a 6-hectare burial ground with paths and an assembly area, feature simple, low-profile markers often topped with modest domes to symbolize spiritual elevation while adhering to Canadian regulations on grave dimensions and materials.^[55]^[56] This relocation of community burial practices supports the diaspora's continuity of faith-based memorials amid relocation from persecution in South Asia. The Ismaili Muslim community, part of the Shia Nizari branch under the Aga Khan, expanded significantly in Canada after the 1972 immigration initiatives, leading to the development of Jamatkhana centers and associated mausoleum-like cemetery sections in major cities. In Vancouver (Burnaby), the Ismaili Centre, opened in 1985, complements burial sites like the Ismaili section at Victory Memorial Park in nearby Surrey, operational since 2017, where modern concrete enclosures and landscaped grounds facilitate communal prayers and rites. Similarly, in Toronto, the York Cemetery reserves areas for Ismaili burials near the prominent Ismaili Centre (2014), blending contemporary architectural elements—such as sustainable concrete designs—with Islamic requirements for qibla orientation and simplicity, all within provincial zoning frameworks.^[57]^[58] Muslim communities across Canada have navigated burial adaptations to federal and provincial laws since the 1980s, leveraging multicultural policies under the Canadian Charter of Rights and Freedoms to secure zoning for faith-specific sites. These include eco-friendly green burial options in provinces like Ontario and British Columbia, where biodegradable shrouds and minimal caskets align with Islamic prohibitions on embalming and excess, as seen in sites like Meadowvale Cemetery's Muslim sections; such practices reduce environmental impact while ensuring graves face Mecca.^[59]^[60] Challenges like initial zoning rejections in areas such as Brockville (2017) have been overcome through legal appeals, promoting inclusive multicultural cemeteries.^[61]

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Tile - National Museum of Asian Art
In the Islamic world, ceramics makers emphasized brightly colored glazes and intricate designs to animate relatively simple shapes and architectural tiles.
[33]
Jali in Mughal Architecture, the Most Delicate Stone Curtains
Oct 3, 2025 · The jali, or pierced screens, have been extensively employed in Indian construction since time immemorial. They appear in both Hindu and Islamic architecture.
[34]
14 - Burji Mamluk Architecture in the Northern Qarafa
The Funerary-Religious Complex of Sultan Qaytbay: (1472-74) Perhaps the most beautiful monument of Mamluk Cairo, this complex has a qa`a-type mosque, a madrasa, ...Missing: Qaitbay | Show results with:Qaitbay
[35]
The Mausoleum of Imam al-Shafi'i - Tour Egypt
It is the first officially sponsored mausoleum to be built for a Sunni theologian after the eviction of the Isma'ili Fatimids from Egypt in 1171. It is also the ...Missing: integration | Show results with:integration
[36]
Along the trail of Historic Cairo: Imam Al-Shafii district - Ahram Online
Jun 28, 2021 · The most outstanding architectural element of the dome is its stucco mihrab framed by the Throne Verses from the holy quran in Kufic script.
[37]
Historic Cairo - UNESCO World Heritage Centre
The distinctive Fatimid architecture (969–1171 AD) is reflected in the city fortifications and gates, Al-Azhar, Al-Hakim, Al-Aqmar and Salih Tala'I mosque, and ...
[38]
In Pictures: Highways threaten Cairo's historic City of the Dead
Aug 2, 2020 · For centuries, sultans and princes, saints and scholars, elites and commoners have been buried in two sprawling cemeteries in Egypt's capital ...
[39]
(PDF) Jannat al-Baqi - Academia.edu
The paper discusses the historical significance of Jannat al-Baqi, the cemetery in Medina, focusing on the early history of its enclosure, expansion, and the ...
[40]
[PDF] Chapter One - Brookings Institution
In par tic u lar, the Jannat al Baqi cemetery in Medina— the burial site adjacent to the prophet's mosque for many of his family members, close companions ...
[41]
History of the Cemetery Of Jannat Al-Baqi - Al-Islam.org
As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina.
[42]
https://www.brookings.edu/wp-content/uploads/2017/04/chapter-one_-kings-and-presidents.pdf
[43]
Jannat ul-Mu'alla Before Demolitions - Madain Project (en)
Tombs in this cemetery were demolished in 1926, the same year that the mausoleums in Jannat ul-Baqi were demolished by Saudi King, Ibn Saud. This happened ...
[44]
The House of Grief | Fatima The Gracious - Al-Islam.org
She took refuge in a house in Baqi' near the tombs of martyrs, to cry for her father, and complain to him about that which grieved her.Missing: Mausoleum disputed
[45]
https://madainproject.com/jannat_ul_mualla_before_demolitions
[46]
(PDF) A Tale of Two Imperial Residences: Aurangzeb's Architectural ...
Mar 20, 2017 · This essay examines these hitherto unpublished sites, and documents them as part of a Mughal legacy in the Deccan that has remained uncelebrated.
[47]
https://www.britannica.com/topic/Wahhabi
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Humāyūn's Tomb | Mughal architecture, sandstone, UNESCO
Oct 24, 2025 · A landmark in the development of Mughal architecture, Humāyūn's Tomb was commissioned in 1569, after the death of the Mughal emperor Humāyūn ...
[49]
Mahabat Khan Maqbara Junagadh - Gujarat Tourism
Brief History: The construction on the yellow-walled complex started in 1878 by Mahabat Khanji and was completed in 1892 by his successor, Bahadur Khanji.
[50]
Mahabat Maqbara, Junagadh, Gujarat - RTF | Rethinking The Future
Dating back to the 19th century, the complex stood as a prominent and distinguished landmark in Junagadh, Gujarat. Mahabat Khanji commissioned it, and later, in ...<|separator|>
[51]
Region's earliest interface with Islam was here | Madurai News
Apr 27, 2014 · The Big Mosque, which is an architectural attraction, accommodates Madurai Maqbara which is the dargah of sufi saints Hazrat Meer Ahamad ...
[52]
[PDF] a study on historical perspectives of the muslims in tamil nadu
Maqbara of Madurai is a dargah of the sufi saints namely of the following. 1. Hazrat Meer Ahmad Ibrahim. 2. Hazrat Meer Amjath Ibrahim. 3. Hazrat Syed Abdus ...
[53]
Land tribunal OKs 6-hectare Ahmadi cemetery in Bradford
Aug 2, 2024 · Land tribunal OKs 6-hectare Ahmadi cemetery in Bradford. Decision clears the way for the burial site, 929-square-metre place of assembly, paths ...Missing: Bahishti Maqbara
[54]
Ahmadiyya in Canada | Ahmadiyya Muslim Community Canada
Who was the first Ahmadi in Canada? In Canada, the first known Ahmadi to visit the country was in 1923, Mr. Karam Din. Many more Ahmadi's followed, ...
[55]
A Visit to the Ismaili Cemetery at the Victory Memorial Park - Simerg
May 2, 2021 · The Victory Memorial Park burial site has been in use by the Ismaili Jamat (community) since 2017. Located in Surrey, it is at a fair distance ...
[56]
York Cemetery, Toronto,Canada - Khoja Wiki
By arrangement with a number of ethnic communities, including the Ismaili Muslim Jamaat of Toronto, this cemetery was the first to be used upon settlement in ...
[57]
Tamil Genocide Memorial unveiled in Brampton after years-long wait
May 11, 2025 · After a three-year delay, the Tamil Genocide Memorial, meant to honor lives lost in the Sri Lankan civil war, was unveiled in Brampton Saturday night.Missing: Muslim maqbara
[58]
Tamil Genocide Monument inaugurated in Brampton
May 12, 2025 · The Tamil Genocide Monument, dedicated to the victims and survivors of the genocide perpetrated by the Sri Lankan state in the final phase of the armed ...Missing: Muslim | Show results with:Muslim
[59]
Does Place Matter? Burial Decisions of Muslims in Canada
This paper is concerned with the complex relationship between immigration, religion, burial decisions, and a sense of belonging. Drawing upon a case study ...
[60]
Muslim Cemeteries in Canada: Honoring Traditions in a New Land
Dec 24, 2023 · In Canada, Muslims follow legal requirements regarding burials, which include the use of a wooden casket. While shroud burials are technically ...Missing: zoning | Show results with:zoning
[61]
Canada town votes against having a Muslim cemetery - BBC
Jul 18, 2017 · A Canadian town has voted to oppose a zoning change that would allow a Muslim cemetery to be built. The referendum was held on Sunday in ...Missing: adaptations | Show results with:adaptations