INTRODUCTION

Mosque architecture under Firuzshah Tughlaq is humble step

for studying the structure of mosque architecture during the reign of
Firuz Shah Tughlaq. The present study to aims and investigate the
architectural features and techniques during the time of Firuzshah
Tughlaq. The factors responsible for the importance acquired by
Firuzshah Tughlaq's mosques have been analyzed. The result of these
investigations in this study presents for the first time a connect
account of the architectural features of the mosques of Firuzshah
Tughlaq. ""Masjid", is an Arabic term which means "A place where
one prostrates oneself before God" or in other words completely
surrenders to God'. Masjid became Islamic place of worship and an
essential feature of the religious life in Islam. It also covered private
and social life of the Muslim people. Masjid gradually assumed the
character of socio- religious forum. Mostly Madrasas were attached to
the mosque. Madrasas were built for the purpose of education.

Towards the close of the twelfth century India saw the arrival of
a totally distinct tradition of architecture, the so called 'Saracenic'. Its
major characteristics were the use of arch, vault and dome, and the
application of lime cement, it also achieve in consequence of lightness
and grace that the earlier trabeate construction could not easily match^.
Its love of light and space and 'simple severity' seems to stand in

Ziyauddin A. Desai, Mosques of India, Ministry of Information and Broadcasting

Government of India, 1971, p. 1
Irfan Habib, Medieval India,the study of a civilization. Nation book trust, India,
2007, p. 96
sharp contrast to the 'plastic exuberance' of the earlier Indian
tradition ,

In India, the first monument to be associated with Muslims as

builders were the mosques. The early Muslims, in fact were only
soldiers and clerics. They were entirely dependent on the artisans who
did not know to build a true arch or radiating arch or vault or dome.
The initial (thirteenth century) conflict is best visualized in the earliest
mosques that were constructed in India. Quwwat-ul-Islam mosque
built by Qutbuddin Aaibak in 1197 A.D and another mosque which
was built by Qutbuddin Aaibak, Adhai din ka Jhopra mosque at
Ajmer. These early mosques had to erect 'false' arches and eschew
true domes'*.

They vividly indicate how the various problems of construction

subjected to Islamic ideas, designs and methods have not been
successfully overcome. The arch and dome for example were not in
their true scientific method of voussiors(wedge shaped blocks forming
a true arch) and edge to edge placing respectively, but in the
prevailing corbel style. Both mosques were built with the material of
27 demolished temples. After the death of Alauddin Khalji,
Ghayasuddin Tughlaq established the Tughlaq dynasty in the 1320
AD. Ghiyasuddin Tughlaq and Mohammad bin Tughlaq both were not
fond of buildings. The third ruler of Tughlaq dynasty, Firuzshah
ascended the throne in the 1351 AD. He was greatly interested in the
cultural history of his country. Firuzshah was an enthusiastic patron of
the arts and culture repairing resting many monuments.

Tara chand. Influence of Islam on Indian culture, 2"^ (ed.), Allahabad, 1963, p. 24
Op.cit.
 The Tarikh-i-Firuzshahi of Shams Siraj Afif mentions eight
public mosques which were able to accommodate up to 10,000
worshippers, one private mosque, a hunting lodge called the Khushak-
i- shikar near the northern ridge in Delhi and numerous other large
structures^ Firuzshah mentioned in his Memoir Futuhat-i-Firuzshahi
- one of the favors of God, gifted on the humble servant, he was
enabled to construct works of public utility. I built numerous mosques,
Madaras and Khanqas.^ Firuzshah was a religious man; he erected
many mosques in his dream city Firozabad and in Delhi. The
designation of the mosques as the 'House of God'.

Firuzshah Tughlaq constructed different types of buildings in a

specific style with the help of his Prime Minister Khan-i- Jahan Junan
Shah. Firuzshah Tughlaq erected seven mosques in Delhi. Malik
Ghazi Shahna and Zahir Saundhar the chief architects of Firuzshah
Tughlaq.^

There are seven mosques of Firuzshah Tughlaq:

• Jami Masjid situated at Firozshah Kotla. Firuzshah constructed

this mosque in his new city capital in 1354 A.D.

• Kali Masjid this mosque was constructed on the eastern side of

Basti Nizamuddin, its eastern gate has an inscription which
gives the date of its construction as 1370-71 A.D.

Shams Siraj Alif, Tarikh-i-Firuzshahi, (Edt.) M.Willayat Hussain, Calcutta, 1889-91,

p. 135 , Eng. Tms, R.C. Jauhari, Medieval India in Transition, New Delhi, 2001, Pp.
96
Also see Firuzshah Tughlaq, Futuhat-i-Firuzshahi (Edi.) Sheikh Abdul Rashid,
Muslim University, Aligarh, 1904, p.l 1
Futuhat-i- Firuzshahi,op.ch., p.l 1

Tarikh-i- Firuzshahi, op.cit., p. 324

 • Khirki Masjid, it is built on the northern side of Khirki village,
and constructed in 1375 A.D.

• Kalan Masjid, this Masjid is located near Shahjahanbad's

Turkman gate, its eastern gate has an inscription which gives
the date of its construction in 28* June 1387 A.D.

• Begum Puri Masjid, this mosque is located on Sri Aurobindo

Marg in Begumpur village, it is constructed in 1387 A.D.

• Kalu Sarai Masjid, it is located in Kalu Sarai, Mahrauli Road, it

is constructed in 1387 A.D.

• Qadam sharif and Firuzshah Tughlaq built Qadam sharif and

Tomb of Path Khan his son. In this tomb he erected a mosque
and Madrasa and a hauz in 1374A.D. It is located in the locality
known as Nabi Karim.

Sultan Piruzshah Tughlaq built many other buildings in Delhi,

he built Wazirabad bund, in this bund he erected a mosque but do not
find any evidence of this mosque. Firuzshah Tughlaq constructed
different types of buildings (mosque) in a specific style. The
architectural character is fundamentally different and is a reflection of
o

the political conditions. The materials and method of construction

employed by the builders of Piruzshah Tughlaq naturally reacted on
the character of the architectural style.^

S.M.Azizuddin Hussain, Shams Siraj Afif's Tarikh-i- Firozshahi, A source for the
study of monuments of Delhi built during Firuzshah Tughlaq's reign, (Edt.)
Shahabuddin Iraqi. CAS, Department of History, A.M.U. 2008, Pp. 207
Abha Rani, Tughalq Architecture of Delhi, Bharti Prakashan, Varanasi, 1991, p. 91
Percy Brown, Indian Architecture (Islamic Period), D.B.Taraporevala, Delhi, 1956, p.
23
 In the random rubble masonry, additional measures were
adopted to give it strength and stability by buildings (mosques)
portions thicker at the base than at the top, an expedient which gives
the illusion of greater power, although no such angle of batter is really
structurally necessary. This effect of slope is emphasized in many of
the example by the attachment of tapering turret buttresses at the
quoins, and by projecting conical bastion like towers crowned with
low domes from the four comers of the building. In certain parts of the
buildings, features like lintels, doorposts and pillars were formed of
roughly dressed monoliths. The uniqueness of Khirki and Kali mosque
plan lies in the four inner courtyards and large spacious aisles on all
sides without the formal disposal of a sanctuary.

Most important features of these mosques are:

• Prayer hall wall or Qibla has five arched facade and side
walls have three arched facade.

Four arched construction of each bay in imitation of the

traditional Chahartaq of Iranian art, Vaults being in the phase
of transition.

Stone Chhajja supported on bracket stone protecting the

arched facades on all sides.

• An extremely high plinth containing a full fledged story in

the basement and a high flight of steps leading to the
entrance.

• Rubble and Mortar construction with a large scale use of

stone pillars in the interior.
 • Tapering turrets attached to the quoins of gateway, batter on
external walls and conical bastions at the comers.

• Division of cloisters and sanctuary into square bays roofed by

cupolas and there is no other dome. °

The decoration was negligible and mostly molded in plaster

instead of any carving of the stone. The structures so formed looked
somewhat dull and, somber with a colour scheme of monochromes.

These monuments have stood the vagaries of time and a lot of

damage has happened to the structures because of weathering etc. it is
sad to see them broken, decaying, dilapidated and vandalized today,
where were once the corridors of power, and grandeur.

The source material used in the preparation of this work falls

broadly under the categories.

(a) Contemporary Persian sources.

(b) Modem works in English and Urdu.

The contemporary sources like Futuhat-i-Firuzshahi of

Fimzshah Tughlaq and Tarikh-i-Firuzshahi (1375 A.D) of Shams
Siraj Afif do not given much information about the mosques which
were constmcted during the reign of Fimzshah Tughlaq. Futuhat-i-
Firuzshahi mentions that he was fond of constmcting buildings.
Information in the contemporary source the Tarikh-i-Firuzshahi of
Shams Siraj Afif has given much information about Sultan Fimzshah
Tughlaq. The author of Tarikh-i- Firuzshahi bom at Amroha (Punjab)
in the year 756 A.H/ 1356 A.D. This birth year has been worked
twelve years of age when Asokan pillar was being transported at Delhi
10
R.Nath, History of Sultanate Architecture, New Delhi, 1978, p. 69
 , „ives detail about Khan-i-
, . t . e . . . o v . . o . - - f ; : : n U c s o n O . - * " « -
r : M . . . ana K^att. ^ ^ n ^ ^^^^ ^^^^^^^^^

, , „ . . a h constn.cted ^ l ^ ^ ^ ^ ^ , ^ . „ shah and also prov-^

information about the ch.ef ar

Suit..l-V>^-^'- , ^ . ; . . - i s the C e t source
Zi,auddin Bami's w o * Ta* ^ , ^, „o, g.ve
„f ..nnation for the history o ^ ^ ^^^^^^^ , , , , , ,
„.hin—onaboutthebutid.^ ^^ ^ ^ ^^^^^^ „, ^ ,

buildings of FiruzshahTughaiq
constructed during his reign.
, ,We source of information IS anonyntious
"°"'""n^l1iel™ation.ThisworU^^^^

^ ° * " 1 " t r i l P - also which w . brought .otn

of information about Asoiicui y
Topra during the period of Firuzshah Tughlaq.

Timur in his memoir Malfu2at-i-Timur has mentioned about the

Jami Masjid of Firuzshah Tughalq. Qiran-us- Sadam of Amir Khusrau
and Sharh-i-Qasaid of Badr chach also deserve mention about the
buildings of Firuzshah Tughalq.

In the contemporary and primary sources we have not found

any information regarding the building material, decoraTwff and
techniques of the buildings of Firuzshah Tughlaq. But among the local
writings (Secondary or Modem Sources) some books are worth
mention and have given detailed information about the mosques of
Firuzshah Tughalq.
 • Asar-us-Sanadid by Sir Syed Ahmad Khan.(urdu)
• Monuments of Delhi, Vol. 1, 2 and 3, by Maulvi Zafar Hasan.
• Mosques of India by Z.A. Desai.
• Indian Architecture (Islamic period) by Percy Brown.
• History of Sultanate Architecture by R. Nath.
• Sultanate Architecture of Pre-Mughal India by Elizabeth
Schotten Merklinger.
• Tughlaq Architecture of Delhi by Abha Rani.
All these books are valuable source to know the history of
architecture in medieval India.

Archeological and Epigraphically source:

Another important source for mosque architecture is provided

by the archaeological and epigraphical data, mosques of the Firuzshah
Tughlaq and inscriptions which are inscribed on the eastern gate of the
mosques are the earliest sources regarding the mosques of Firuzshah
Tughlaq. One such inscription is the found on the eastern gate of Jami
Masjid at Kotla. Firuzshah reveals of its construction in 1354 A.D.
Another inscription found on Kali Masjid situated at Nizamuddin area
and constructed in 1370-71 A.D with the help of Khan-i-Jahan Junan
Shah, Prime Minister of Firuzshah Tughlaq.

Archaeological sources are worth mentioned:

• The archaeology and monumental remains of Delhi by Carr

Stephen.
• Delhi and its neighborhood by Y. D. Sharma.
• A memoir on Kotla Firozshah by J.A.Page.
These are the sources which I have consulted for giving shape to my
work.