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Contribute

 Cairo

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digital graphic

IAA705851

funerary

cemetery

Egypt

Qubba 'Ali Badr al-Din al-Qarafi

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B & W print

ICR0803

Qubba al-Amir Sudun

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ICR0008

Minaret (Mosque of Amir Qawsun al-Nasiri at Bab al-Qarafa)

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photographic print

Cairo. Southern Cemetery. Minaret of Qawsun Mosque. Facing E.

The Southern Cemetery is located south of the Citadel near the Muqattam Hills. It is the site for various sites of Fatimid patronage in the form of mausolea like that of the 'Alid Saints and the Qubba al-Sultaniyya of the 1360s. Source: Jarrar, Sabri, András Riedlmayer, and Jeffrey B. Spurr. <a href="https://www.archnet.org/publications/2704" rel="noopener noreferrer" target="_blank">Resources for the Study of Islamic Architecture</a>. Cambridge, MA: Aga Khan Program for Islamic Architecture, 1994.

Import

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IHC0432

Southern Cemetery

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IHC0433

Jean Pascal Sébah

Historic Photos of Architecture from The Metropolitan Museum of Art, Department of Islamic Art

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Cairo. Southern Cemetery. Qawsun Tomb, Sultaniyya Complex, Nur al-Din Mosque.

Qubba al-Turba al-Sultaniyya

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Qal'a with Southern Cemetery

See <a href="https://www.archnet.org/collections/2358" rel="noopener noreferrer" target="_blank">Timeline: Fatimid</a> ﻿&nbsp;&nbsp;&nbsp;&nbsp;By the late ninth century, the hegemony of the Abbasid Caliphate had weakened. Regional governors in Egypt and Iran exercised near-total control of their territories, paying lip-service to the caliph through the mention of his name in the Friday sermon (khutba) and in coinage and tiraz textiles produced at official manufactories. Some Islamic dynasties, such as the Umayyads of Spain, operated entirely outside the caliphate, while local leaders in parts of Syria and Arabia espoused Shiism. In 267 H/909 a new Shia leader, "Abd Allah al-Mahdi, conquered Tunisia and founded a new capital at Mahdiyya. He followed the Ismaili doctrine of Shiism which claimed a new era of history would be heralded by the arrival of the Mahdi (the messiah), who would be descended from "Ali and Fatima through Isma"il ibn Ja"far al-Sadiq. "Abd Allah and his successors, the Fatimids, set themselves up as rivals to the Abbasids and within seven years of Imam alMahdi’s conquest of Tunisia they had established a governor in Sicily. In 969 an exceptional general, Jawhar, occupied Egypt, and in 973 the fourth Fatimid Imam-caliph, al-Mu"izz, relocated the Fatimid capital to Cairo (al-Qahira, the Victorious), the new town he built on the Nile next to the pre-existing city of al-Fustat. &nbsp;&nbsp;&nbsp;&nbsp;Although the Fatimids maintained their capital at Cairo, they taught their vision of Islam by proselytising through a broad regional organisation, the da"wa. At the height of their power in the late tenth century the Fatimids controlled Mecca and Madina, Yemen and parts of Palestine and Syria. Supported by an army of North African, Turkish and Sudanese soldiers, the Fatimids eventually suffered from internal dissensions that took both ideological and political forms. Exacerbating the power struggles within the military, drought led to economic woes in the 1060’s and the inability of the Fatimid caliph to pay his army. In 1067, during the reign of al-Mustansir, the soldiers ransacked the Fatimid treasury. While this was a disaster for the Fatimid ruler, it has proved to be a boon for historians of Fatimid art because of the descriptions by the historians, Ibn al-Zubayr and Makrizi, of the objects dispersed from the treasury. While the Fatimid dynasty survived until 1171, its territories in Sicily, Syria and Palestine fell to its rivals and finally Saladin delivered the coup de grâce with his conquest of Egypt.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The historical descriptions of the Fatimid treasury corroborate the tangible evidence of the luxury and refinement of this court. Carved rock crystal vessels designed to contain precious substances such as attar (cat. no. 59), gossamer-thin textiles inscribed with the name and titles of the caliphs (cat. no. 62), and jewellery made of the finest filigree and enamel (cat. nos 63–66) reflect the Fatimid court’s opulence. Fatimid art shows a loose influence of Abbasid and Byzantine prototypes. While some elements of Fatimid lustreware pottery derive from Abbasid lustrewares, the iconography of large hares (cat. no. 57), figures engaged in sports such as cock-fighting, and the combination of foliated epigraphy and geometric ornament (cat. no. 56) are more typical of the Fatimids than the Abbasids. The descriptions of the Fatimid treasury call attention to how much was lost, but the few items that remain are witness to a period of great cultural wealth. Source: <a href="https://www.archnet.org/collections/52" rel="noopener noreferrer" target="_blank">Aga Khan Museum</a> (<a href="https://www.archnet.org/publications/10037" rel="noopener noreferrer" target="_blank">Spirit and Life</a> Catalogue, p.87)

Fatimid

See<a href="https://www.archnet.org/collections/2355" rel="noopener noreferrer" target="_blank"> Timeline: Ayyubid</a> ﻿Medieval dynasty which ruled Syria, Palestine, Iraq. Egypt and Yemen during the 12th-13th c./5th-6th c. AH &nbsp;&nbsp;&nbsp;&nbsp;The founder of the dynasty was Shirukh, a Kurdish retainer of the Zengid prince Nur al-Din. First Shirukh secured the governorship of Aleppo and later was appointed vizier to the Fatimid ruler of Egypt. Shirukh was succeeded by his nephew Salah al-Din who rapidly extended his position and became ruler of Egypt, Syria and northern Iraq whilst he appointed his brother ruler of Yemen. Salah al-Din's greatest accomplishment was the defeat of the Crusaders and the reconquest of Jerusalem. Salah al-Din died in 1189/584 AH and his empire fragmented under his successors who ruled various parts of the empire until the mid-13thc./6th c. AH.&nbsp;&nbsp;&nbsp;&nbsp;Ayyubid architecture was dominated by the need to combat two enemies: the Crusaders in Palestine and the rising threat of Shi'ism and religious dissension. To combat the Crusaders a network of fortresses was built which rivalled those of the Crusaders both in size and technical sophistication. Amongst the best examples of Ayyubid military architecture are Qal'at Rabad at Ajlun in Jordan and Qal'at Nimrud at Banyas in Syria. In addition the fortification of citadels was improved and the famous gateway of the Aleppo Citadel dates from this period. Some of the techniques of fortification were learned from the Crusaders (curtain walls following the natural topography), although many were inherited from the Fatimids (machicolations and round towers) and some were developed simultaneously (concentric planning). Shi'ism was an equally dangerous threat to the Ayyubids who built a large number of madrassas in both Syria and Egypt. In Egypt the Ayyubids had to reintroduce religious orthodoxy after two centuries of government-imposed Shi'ism. In Syria there was a so a growing threat of Shi'ism in the form of the Assassins who had benefited from the confusion of the Crusader conflict. The Ayyubids tried to promote Sufism as an orthodox alternative and began to build khanqas and Sufi shrines to provide a focus for these activities. Petersen, Andrew.&nbsp;Dictionary of Islamic Architecture.&nbsp;London and New York: Routledge, 1999.

Ayyubid

See <a href="https://www.archnet.org/collections/2365" rel="noopener noreferrer" target="_blank">Timeline: Mamluk</a> Term applied to the architecture of Greater Syria and Egypt between 1250/647 AH and 1516/921 AH. During this period the area was ruled by the Mamluk sultans based in Cairo. &nbsp;&nbsp;&nbsp;&nbsp;The word 'mamluk' is an Arabic term for slave and was applied to soldiers who, although non-Muslim by birth, had been captured as children, converted to Islam and trained to fight on behalf of their owners. The Mamluk sultanate had its origins in such slave soldiers, usually of Turkic or Mongol origin, who were used as guards by the Ayyubid sultans and princes. Gradually the Mamluks increased their power and by 1250/647 AH their position was so strong that they were able to depose and appoint sultans. In 1260/658 AH one of these soldiers, Baybars, became the first Mamluk sultan starting a tradition that was to endure for the next 250 years.&nbsp;&nbsp;&nbsp;&nbsp;The stability provided by the Mamluk regime was a stimulus to trade and numerous suqs, khans and caravanserais can be dated to this period. The Suq al-Qattanin (Cotton Market) in Jerusalem is one of the best preserved Mamluk city markets. It was built on the orders of Sultan al-Nasir Muhammad in 1336/736 AH as a huge complex with over fifty shop units, two bath houses and a khan. Each shop is a small cross-vaulted room opening onto the covered street with another room (for storage or accommodation) located above with a separate access. Although the highest concentration of suqs and khans was in the cities there was also an extensive network of roadside khans and caravanserais. Some of these buildings were quite large as they were not restricted by the competition for space evident in city buildings. Khan Yunis in Ghaza is a huge complex built in 1387/788 AH on the main road between Egypt and Syria. The plan comprises a huge central courtyard (perhaps with a building in the centre) with accommodation and storage units around the sides and a domed mosque with a minaret next to the gateway. &nbsp;&nbsp;&nbsp;&nbsp;The Mamluk sultanate can be divided into two periods; the first lasted from 1250-1382/647-783 AH and is known as the Bahri (sea-based) Mamluk period because the dominant Mamluks were based on Roda island in the Nile delta. The second period from 1382-1517/783-922 AH is known as the Burji Mamluk period because those in power came from the Citadel in Cairo (burj is Arabic for tower). This period is sometimes also called the Circassian period, as most of the sultans were of Circassian origin. &nbsp;&nbsp;&nbsp;&nbsp;The Mamluks were able to seize and retain power primarily through their superior military organization and training. This was demonstrated in 1260/658 AH when Sultan Baybars was able to halt the westward advance of the Mongols at the battle of 'Ayn Jalut in Palestine. Similarly the Mamluks continued to fight the Crusaders who by this time were confined to the coast of Syria. The main battles against the Crusaders took place under Sultan Qalaoun and his son Khalil. who in 1291/689 AH captured the cities of Acre, Tyre, Sidon, Beirut and Tripoli ending the Crusader presence in the Levant. &nbsp;&nbsp;&nbsp;&nbsp;Mamluk architecture reflects the confidence derived from its military successes and is one of the most distinctive Islamic styles of building. The main source for Mamluk architecture was the buildings of the Ayyubids and in some senses the Mamluk style is simply a development of that of the Ayyubids. However, the Mamluks were also influenced by other styles, in particular Italian and Andalusian architecture. &nbsp;&nbsp;&nbsp;&nbsp;As with Ayyubid architecture there is a significant difference between Syrian and Egyptian Mamluk architecture, which can be explained by the availability of materials and differing traditions of building. In Egypt brick remained an important material of construction up until the fifteenth century, whereas in Syria it was seldom used. Other differences can be detected in decorative details such as the type of arch used in muqarnas mouldings (in Egypt they are angular points whereas in Syria they have a rounded profile). Another factor which created different styles was Cairo's position as capital city which meant that its buildings tended to be grander and more highly decorated than those of Syria. Jerusalem is interesting in this respect as its position midway between Damascus and Cairo made it susceptible to influences from both Syria and Egypt. &nbsp;&nbsp;&nbsp;&nbsp;There are, however, several features which are characteristic of buildings throughout the area under Mamluk control. These can be considered under three headings: surface decoration, layout and planning, and structural elements. Surface Decoration&nbsp;&nbsp;&nbsp;&nbsp;The most characteristic feature of Mamluk architecture (and art in general) is the use of heraldic blazons. These are usually round discs divided into three fields with various emblems (e.g. cup, horn, disc, etc.) set into the middle. Each sultan and group of Mamluks had their own blazon which would be applied to any objects belonging to the group including buildings. As well as providing dating evidence these blazons give a useful insight into how the Mamluk regime operated. Another related decoration employed on buildings was monumental calligraphy in Naskhi script, this would usually state the name and rank of a building's founder. The usual surface for both blazons and calligraphy is ashlar masonry, although plaster and wood are also sometimes used. Other decorative motifs employed are geometric and floral patterns which are often interlaced. Ceramic tile decoration is rare, although coloured glass mosaics and inlaid marble are occasionally used for mihrabs and other places of special importance. One decorative feature to spread from Syria to Egypt is the use of ablaq (alternating layers of different colours, or shades of masonry); this was used in Syria in Ayyubid times but is not found in Egypt until 1300/699 AH (it is possible that this idea may have Italian origins). Mashrabiyya screens of turned wood were also used for interiors. Structural Elements &nbsp;&nbsp;&nbsp;&nbsp;In addition to surface decoration many structural elements were developed into decorative features. Openings, in particular doorways, became subjects for elaboration and frequently consisted of a monumental frame or panel and a recessed niche for the door covered with a muqarnas vault. Another example of such elaboration is the joggled voussoir where the stones of an arch were cut so as to interlock and provide increased strength to the arch. Usually the effect is enhanced by using ablaq techniques. Sometimes this becomes purely surface decoration when the actual voussoirs are not intercut and there is simply an interlocking facade. Another decorative effect created with openings was the horseshoe arch which was introduced during this period. &nbsp;&nbsp;&nbsp;&nbsp;Buildings were generally roofed with cross vaults although sometimes plain barrel vaults were used. In Jerusalem an elaborate form of vault called the folded cross vault was developed from Ayyubid military architecture. This is basically a cross vault with a large circular hole in the roof over which a wooden clerestory or other feature could be added. Domes were common in buildings of this period and could be made from a variety of materials including baked brick, wood and stone. Wooden domes were often used in houses and palaces because they were lighter and easier to build, although mausoleums tended to be covered with brick or stone domes. In 14th c./8th c. AH Cairo, masonry domes carved with arabesque designs became a fashionable method of covering tombs. Layout and Planning&nbsp;&nbsp;&nbsp;&nbsp;The growth of cities during the Mamluk period meant that most types of building, even palaces, were located within the fabric of a city. The result of this was that buildings were often built on an irregular-shaped plot because of the shortage of space. Many Mamluk buildings which seem to be square and symmetrical are built on irregular ground plans. The architects were able to make the buildings appear square by a variety of techniques such as horizontal lines (ablaq) and controlled access (passageways) which distort perspective. A related problem was that narrow streets tend to detract from the visual impact of a building facade. This was overcome by use of recessed entrances, domes, and projecting corners which have a cumulative effect of a staggered facade which can be viewed from the side. &nbsp;&nbsp;&nbsp;&nbsp;The military nature of Mamluk rule affected society in many ways although it did not have much effect on architecture. The main reason for this was that so many fortresses had been built by the Ayyubids and Crusaders that there was generally no need to build new castles when existing fortifications could be repaired. Also with the advance of the Mongols the nature of warfare changed so that speed and communications became more important than the defence and capture of strongholds. As a consequence of this the Mamluks invested instead in an efficient system of communication based on small forts, fire beacons and pigeon lofts. This system was kept separate from the usual trade network of khans and caravanserais and was regarded as part of the Mamluks' military organization. Building Types &nbsp;&nbsp;&nbsp;&nbsp;Some of the most distinctive buildings of the Mamluk period are the many religious foundations. Most cities already had Friday mosques so that these were seldom built during this period. The Great Mosque in Tripoli is one exception to this and was built soon after the city was taken from the Crusaders, it has a traditional plan based around a central courtyard with single arcades on three sides and a double arcade on the qibla side. More typical of the period are the many religious institutions such as madrassas, zawiyas and khanqas built to counter the spread of Shi'ism. In Cairo these were often built to a cruciform plan which developed from the four-iwan madrassa where each iwan represents one of the schools of law. Many of these buildings also had some political purpose, thus they were often built as memorials to a particular Sultan or were used as centres for training officials. During this period it was common for the tomb of the founder to be incorporated into the building, this applied to mosques, madrassas and even hospitals. &nbsp;&nbsp;&nbsp;&nbsp;Madrassas became a common feature in most cities and were used to train administrators. Jerusalem in particular seems to have been developed as a training ground for Mamluk clergy and officials and the area around the Haram was extensively developed (Mecca was too far from Cairo to be developed in this way and in any case was not directly under Mamluk control). Petersen, Andrew.&nbsp;Dictionary of Islamic Architecture. London and New York: Routledge, 1999.

Southern Cemetery
Cairo, Egypt

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Southern Cemetery
Cairo, Egypt

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Southern CemeteryCairo, Egypt

Location

Associated Names

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Southern CemeteryCairo, Egypt

Location

Images & Videos

Associated Names

Site Contains

Events

Style Periods

Site Types

Southern Cemetery
Cairo, Egypt

Southern Cemetery
Cairo, Egypt