A vizier is a high-ranking political advisor or minister. The Abbasid caliphs gave the title wazir to a minister called katib, at first a helper but afterwards became the representative and successor of the dapir of the Sassanian kings. In modern usage, the term has been used for government ministers in much of the Middle East and beyond. Several alternative spellings are used in English, such as vizir and vezir; the word entered into English in 1562 from the Turkish vezir, derived from the Arabic wazir . Wazir itself has two possible etymologies: The most accepted etymology is that it is derived from the Arabic wazara, from the Semitic root W-Z-R; the word is mentioned in the Quran, where Aaron is described as the wazir of Moses, as well as the word wizr, derived from the same root. On the other hand, the presence of a Middle Persian word vizīr or vicīr, cognate to the Avestan vīcira, meaning "decreer" or "arbitrator", could indicate an Indo-European origin; the Muslim office of vizier, which spread from the Persians, Turks and Mongols and neighboring peoples, arose under the first Abbasid caliphs.
The vizier stood between sovereign and subjects, representing the former in all matters touching the latter. The term has been used in two different ways: either for a unique position, the prime minister at the head of the monarch's government, or as a shared'cabinet rank', rather like a British secretary of state. If one such vizier is the prime minister, he may hold the title of another title. In Muslim Persia, the prime minister under the political authority of the Shahanshah was styled Vazīr-e Azam, various Ministers held cabinet rank as vazir, including a Vazir-i-Daftar and a Vazir-i-Lashkar. In Al-Andalus appointed by the Caliph of Cordoba. In many of the emirates and sultanates of the taifas which the caliphate was broken up into. In Muslim Egypt, the most populous Arab country: Under the Fatimid Caliphs. Again since the effective end of Ottoman rule, remarkably since 1857 (i.e. before the last Wali, Isma`il Pasha, was raised Khedive, exchanged for the western prime ministers on 28 August 1878.
During the days of the Ottoman Empire, the Grand Vizier was the—often de facto ruling—prime minister, second only to the Sultan and was the leader of the Divan, the Imperial Council. "Vizier" was the title of some Ottoman provincial governors, use of the title indicating a greater degree of autonomy for the province involved and the greater prestige of the title holder. In the Sherifian kingdom of Morocco, a Sadr al-A'zam was in office until 22 November 1955, replaced since 7 December 1955 a Prime Minister. In the Hashemite Kingdom of Hejaz, the sole Vizier was the future second king Ali ibn Hussein al-Hashimi, under his father Hussein ibn Ali al-Hashimi, maintained after the assumption of the Caliphal style In the'regency' of Tunisia, under the Husainid Dynasty, various ministers of the Bey, including: Wazir al-Akbar:'great minister', i.e. grand vizier, chief minister or prime minister. Wazir al-'Amala: Minister for the Interior. Wazir al-Bahr: Minister'of the Sea', i.e. for the Navy/ Marine.
Wazir al-Harb: Minister for the Army or Minister for War. Wazir al-Istishara: Minister-Counsellor. Wazir al-Qalam: Minister of the Pen. Wazir ud-Daula: Minister of State. Wazir us-Shura: Privy Counsellor. In Oman the Hami/Sultan's chief minister was styled Wazir till 1966, but in 1925–1932 there was or instead a chairman of the council of Ministers. Viziers to the Sultans of Zanzibar. Grand Viziers to the Sultan of Sokoto – this is however disputed; the title "Waziri" is a derivative of this word, is a regarded chieftaincy title in most of northern Nigeria. Indeed, most of the emirs in northern Nigeria have a "Waziri", a high-ranking adviser to the emir. In pre- and colonial India many rulers some Hindu princes, had a vizier as chief minister – compare Diwan, Nawab wasir, etc. In the sultanate of the Maldives, the prime minister was styled Bodu Vizier, various Ministers held cabine
Bab Zuweila is one of three remaining gates in the walls of the Old City of Cairo, the capital of Egypt. It was known as Bawabbat al-Mitwali during the Ottoman period, is sometimes spelled Bab Zuwayla, it is considered one of the major landmarks of the city and is the last remaining southern gate from the walls of Fatimid Cairo in the 11th and 12th century. Its name comes from Bab, meaning "Door", Zuwayla, the name of a tribe of Berber warriors from the Western Desert, members of which were charged with guarding the gate; the city of Cairo was founded in 969 as the royal city of the Fatimid dynasty. In 1092, the vizier Badr al-Jamali had a second wall built around Cairo. Bab Zuweila was the southern gate in this wall, it has twin towers. In earlier times they were used to scout for enemy troops in the surrounding countryside, in modern times, they are hailed for providing one of the best views of Old Cairo; the structure has a famous platform. Executions would sometimes take place there, it was from this location that the Sultan would stand to watch the beginning of the hajj, the annual pilgrimage to Mecca.
Sometimes the severed heads of criminals would be displayed along the tops of the walls. This was done as as 1811, when the severed heads of Mamluks from the Citadel massacre were mounted on spikes here; the corresponding gate on the northern side of the city was the Bab al-Futuh, which still stands on the northern side of the Muizz street. Bab Zuweila is featured in a major story from the 13th century. In 1260, the Mongol leader Hulagu was attempting to attack Egypt, after he had forced the surrender of Damascus. Hulagu sent six messengers to Qutuz in Cairo; the message, brought was: Qutuz responded by killing the six envoys, "halving them at the waist," and displaying their heads on Bab Zuweila. He allied with a fellow Mamluk, Baibars, to defend Islam against the Mongol threat, their combined forces 20,000 strong, marched north to confront the Mongolian army, led by Kitbuqa. This clash of the Mamluk and Mongolian armies was known as the Battle of Ain Jalut, resulted in a resounding Mamluk victory.
The battle was pivotal for the region, as it marked the first time that the unstoppable Mongols suffered defeat. The battle was a turning point in the expansion of their empire, set their western border, while confirming the Mamluks as the dominant force in the Middle East, the beginning of the end of the Mongol presence in the area. To the west of the Bab Zuwayla had been a dungeon, which once imprisoned Shaykh al-Mahmudi. While still a prisoner, he had vowed that if he were released, he would someday destroy the dungeon and build a mosque in its place, he was indeed released, rose to become Sultan of all Egypt with the regnal name al-Muayyad. True to his word, he razed the old dungeon and built a new mosque on the location in 1415, the Mosque of Sultan al-Muayyad. Bab Zuwaila has survived from 1092 to the present by humbly accepting layers added to it or letting go of layers subtracted from its original entity. Layers added during periods are distinguished from earlier ones, while layers removed tend to leave traces.
To "read a wall" is to visually detect these differences. Abrupt changes in a wall such as the unexpected use of different materials, different sizes or types or stone, different mortars or different surface renderings are the visual elements among many that constitute the language of "reading walls"; the area between Bab Zuweila and Al-Muayyad Mosque has varied and distinct building layers and is an ideal place for the visual detection of additional periods. Excavations undertaken during the course of conversation have added to the understanding of the gate and its surroundings; the following is a list of discoveries made: the original floor and ramp system containing re-used inscribed pharaonic blocks from 1092 the street pavement added by Al-Kamil, whose horse slipped on the original ramp the original pivot-shoe-ball bearing system and the granite threshold of the wood door leaves remains of shops from the last two centuries and a drinking trough for animals that dates from between 1092 and 1415.
Gates of Cairo Bab al-Nasr Irene Beeson. "Cairo, a Millennial". Saudi Aramco World. Pp. 24, 26–30. Retrieved 2007-08-09
Al-Azhar Mosque simply in Egypt Al-Azhar, is an Egyptian mosque in Islamic Cairo. Al-Mu'izz li-Din Allah of the Fatimid dynasty commissioned its construction for the newly established capital city in 970, its name is thought to allude to the Islamic prophet Muhammad's daughter Fatimah, a revered figure in Islam, given the title az-Zahrā′. It was the first mosque established in Cairo, a city that has since gained the nickname "the City of a Thousand Minarets."After its dedication in 972, with the hiring by mosque authorities of 35 scholars in 989, the mosque developed into what is today the second oldest continuously run university in the world after Al Karaouine in Idrisid Fes. Al-Azhar University has long been regarded as the foremost institution in the Islamic world for the study of Sunni theology and sharia, or Islamic law; the university, integrated within the mosque as part of a mosque school since its inception, was nationalized and designated an independent university in 1961, following the Egyptian Revolution of 1952.
Over the course of its over a millennium-long history, the mosque has been alternately neglected and regarded. Because it was founded as a Shiite Ismaili institution and the Sunni Ayyubid dynasty that he founded shunned al-Azhar, removing its status as a congregational mosque and denying stipends to students and teachers at its school; these moves were reversed under the Mamluk Sultanate, under whose rule numerous expansions and renovations took place. Rulers of Egypt showed differing degrees of deference to the mosque and provided varying levels of financial assistance, both to the school and to the upkeep of the mosque. Today, al-Azhar remains a influential institution in Egyptian society, revered in the Sunni Muslim world and a symbol of Islamic Egypt; the city of Cairo was established by the Fatimid general Gawhar al-Ṣiqillī, a former Greek slave from Sicily, on behalf of his then-master Caliph al-Mu'izz. It was named al-Mansuriyya after the prior seat of the Fatimid caliphate, al-Mansuriya in modern Tunisia.
The mosque, first used in 972, may have been named Jāmi' al-Mansuriyya, as was common practice at the time. It was al-Mu' izz; the name of the mosque thus became the first transcribed in Arabic sources. The mosque acquired its current name, al-Azhar, sometime between the caliphate of al-Mu’izz and the end of the reign of the second Fatimid caliph in Egypt, al-Aziz Billah. Azhar is the masculine form for zahrā′, meaning "splendid" or "most resplendent." Zahrā′ is an epithet applied to Muhammad's daughter Fatimah, wife of caliph Alī ibn Abī Ṭālib. She was claimed as the imams of the Fatimid dynasty; the theory, however, is not confirmed in any Arabic source and its plausibility has been both supported and denied by Western sources. An alternative theory is that the mosque's name is derived from the names given by the Fatimid caliphs to their palaces; those near the mosque were collectively named al-Qusur al-Zahira by al-Aziz Billah, the royal gardens were named after another derivative of the word zahra.
The palaces had been completed and named prior to the mosque changing its name from Jāmi' al-Qāhira to al-Azhar. The word Jāmi' is derived from the Arabic root word jamaʻa, meaning "to gather"; the word is used for large congregational mosques. While in classical Arabic the name for al-Azhar remains Jāmi' al-Azhar, the pronunciation of the word Jāmi' changes to Gāma' in Egyptian Arabic. Caliph al-Mu’izz li-Din Allāh, the fourteenth Ismāʿīli Imam, conquered Egypt through his general Gawhar, wresting it from the Sunni Ikhshidid dynasty. By order of the Caliph, Gawhar oversaw the construction of the royal enclosure of the Fatimid Caliphate and its army, had al-Azhar built as a base to spread Ismāʿīli Shi'a Islam. Located near the densely populated Sunni city of Fustat, Cairo became the center of the Ismāʿīli sect of Shi'a Islam, seat of the Fatimid empire. Gawhar ordered the construction of a congregational mosque for the new city and work commenced on April 4, 970; the mosque was completed in 972 and the first Friday prayers were held there on June 22, 972 during Ramadan.
Al-Azhar soon became a center of learning in the Islamic world, official pronouncements and court sessions were issued from and convened there. Under Fatimid rule, the secretive teachings of the Ismāʿīli madh'hab were made available to the general public. Al-Nu‘man ibn Muhammad was appointed qadi under al-Mu’izz and placed in charge of the teaching of the Ismāʿīli madh'hab. Classes were taught at the palace of the Caliph, as well as at al-Azhar, with separate sessions available to women. During Eid ul-Fitr in 973, the mosque was rededicated by the caliph as the official congregational mosque in Cairo. Al-Mu’izz, his son—when he in turn became caliph—would preach at least one Friday khutbah during Ramadan at al-Azhar. Yaqub ibn Killis, a polymath and the first official vizier of the Fatimids, made al-Azhar a key center for instruction in Islamic law in 988; the following year, 45 scholars were hired to give lessons, laying the foundation for what would become the leading university in the Muslim world.
The mosque was expanded during the rule of the caliph al-Aziz. According to al-Mufaddal, he ordered the restoration
Qasaba of Radwan Bey
The Qasaba of Radwan Bey is a souq and covered market in Islamic Cairo, located directly south of Bab Zuweila and completed in 1650 CE. It is the only existing example of a historic covered market in Cairo; the market was built by Radwan Bey, a Mamluk Bey who dominated the politics of Egypt from 1631 to 1656. His influence was based on the fact that he occupied for a remarkable 25 years the important post of amir al-hajj, the official in charge of organizing the pilgrimage to Mecca which departed from Cairo every year; the market was built in the context of one of several urbanization enterprises carried out by powerful and wealthy officials in the 17th century which sought to develop the southern districts of Cairo between Bab Zuweila and the Citadel. Radwan Bey reorganized and rebuilt the district, occupied by tanneries just outside Bab Zuweila; the area had been occupied by various residences and a few older religious buildings. Radwan Bey carried out a series of constructions from at least 1629 to 1647, creating not only a new covered market but a wikala, a rab', a zawiya, a sabil, two minor mosques, Radwan Bey's own palace/mansion.
These various elements were less connected together and formed one large complex. Radwan Bay's palace was adjacent to the market and located just south of it, on the west side of the street; the site of his mansion had been the site of other palaces as far back as the 13th century. Directly north of the palace was located the wikala or caravanserai adjacent to the market; the location of Radwan Bey's complex followed a clear logic in the economic geography of Cairo at the time. Since Fatimid times the main commercial axis of Cairo was a street with a north-south orientation running between Bab Zuweila and Bab Futuh; this street is known today as al-Mu'izz street but was referred to as the qasaba. It had been the center of the city's economic activity since its Fatimid foundation. South of Bab Zuweila, beyond the old Fatimid walls, an important road or street existed between Bab Zuweila and Saliba Street in the south, near the Citadel. In the 17th century this street was straightened along areas of new construction.
Radwan Bey's construction thus helped to extend the main commercial axis of Cairo further south beyond Bab Zuweila as the city developed southwards. The covered market was built to house shoemakers. Today, the area is popularly known as al-Khayamiya, a reference to a type of decorative textile used for tentmaking, still manufactured there. Over time, many of the elements of Radwan Bey's original development have disappeared or been built over, but the covered market remains well-preserved and one of the most impressive remaining examples of purpose-built commercial/economic buildings in historic Cairo. Restoration works were carried out on it between 2004 to restore the street facades; the whole complex built by Radwan Bey extended around 150 meters along the main street. Some 50 meters or more of this street is covered by a wooden roof pierced with skylights. On both sides of the street, the ground level of the building is built in stone and features large bays or spaces for shops facing the street, while the upper level is built of wood and is supported by thick wooden corbels at regular intervals that allow it to project further over the street.
These upper floors provided apartments where the artisans or others could live
Wikala of Al-Ghuri
The Wikala of Sultan Qansuh al-Ghuri is a caravanserai in the medieval center of Cairo, built in 1504–1505 CE. It is one of the most best-preserved examples of this type of building in Cairo; the wikala is a term for an urban caravanserai, a building which housed merchants and their goods and served as a center for trade, storage and other commercial activity. Merchants could thus base themselves here to do business in the city; the word wikala means "agency" in Arabic, in this case a commercial agency, which may have been a reference to the customs offices that could be located here to deal with imported goods. Other examples of this sort are the nearby Wikala and Sabil-Kuttab of Qaytbay and another Wikala of Sultan Qaytbay in the north end of the city, as well as the well-preserved Wikala al-Bazar'a; the Wikala of al-Ghuri was built by Sultan Qansuh al-Ghuri in 1504-1505 as part of a large construction project involving the creation of his own mausoleum and religious complex that included a khanqah, a sabil-kuttab, a mosque-madrasa.
This religious and civic complex was located just west of the wikala, the revenues of the wikala were intended to help finance its operations. The wikala building included a rab', a low-income apartment complex for permanent residence, above the wikala itself, combining two functions that yielded revenues. All these functions were established through a waqf, a protected agreement which gave certain buildings and revenues the status of charitable endowments guaranteed under Islamic law; the building was most restored in 2004. Today it houses workshops and studios for artisans, local offices, serves as a venue for cultural shows including Sufi ceremonies aimed at tourists; the building has five stories centered around a large rectangular courtyard. The first two stories are built in stone and distinguished by a portico of tall arches around the courtyard, while the three upper floors are made of brick and marked by regular rows of windows and mashrabiyas. Animals and merchandise would be kept on the ground floor, while the second floor housed the merchants.
The three upper floors, above the portico, were part of the rab'. Each apartment was arranged vertically across three floors, with the first floor featuring a reception room and latrines and the upper floors containing sleeping quarters and other private spaces. In the middle of the main courtyard is a fountain decorated in marble mosaics; the building's only external facade faces the street to the north, is distinguished by its regular rows of windows and mashrabiyas just like its interior courtyard facade. The entrance is marked by a monumental portal, ornately decorated with a trilobed groin vault, stone-carved muqarnas, marble mosaics, alternating colored stone; such monumentality was not typical of most wikalas, but it was a notable characteristic of both religious and commercial structures built by al-Ghuri and his predecessor Sultan Qaitbay
Al-Azhar Park is a public park located in Cairo, Egypt. Among several honors, this park is listed as one of the world's sixty great public spaces by the Project for Public Spaces; the park was created by the Historic Cities Support Programme of the Aga Khan Trust for Culture, an entity of the Aga Khan Development Network. The park, developed at a cost in excess of USD $30 million, was a gift to Cairo from Aga Khan IV: a descendant of the Fatimid Imam-Caliphs who founded the city of Cairo in the year 969; the park project, a great urbanism initiative, included the development of the park archeology involving a 12th-century Ayyubid wall historic building rehabilitation several quality of life improvement initiatives requiring skills training, area rehabilitation and support in the areas of health and education, among others. In 1984, Agha Khan IV was visiting Cairo on a conference. From his hotel balcony Al-Darassa hill was visible: mounts of rubbish amassed during 500 years, he decided to intervene and offer the city of his ancestors the much-needed gift of an oasis in this urban desert.
The sum of 30 million dollars was allocated to the project and put in the qualified hand of a local architecture and urbanism office: Sites International. The site posed several technical challenges. Works of excavation and replacement with appropriate fill began in 1992. "Over 765,000 m3 was taken out of the Park and 160,000 m3 was used as fill elsewhere on site. A further 605,000 m3 was subjected to geotechnical treatment and mixed with 60,000 m3 of special sand and topsoil to enable the site to be covered with a layer of “good” soil from 0.5 to 2.0 meters deep. A total of 1.5 million cubic meters of rubble and soil were moved, which represents over 80,000 truckloads." While the designers grappled with the technical difficulties at hand posed by the terrain and soil the government introduces an additional unexpected constraint at halfway through the process: three cisterns were to be integrated into the terrain to improve the supply of potable water to the city of Cairo. Works had to be interrupted and the design revised to integrate the new three elements.
The new revised layout of the park was carefully designed according to the landscape of the hill and the new 3 water tanks. It is divided in five sections according to slope inclination, leaving us with: 2 hills, a rolling topography hill to the east, a flat area north and a western steep slope; the designers insisted on integrating traditional Islamic landscape traditions in both their design and choice of greenery, thus allowing the past flow of the city to come back to life. Tradition and historical legacy were preserved: This legacy can be seen in a variety of styles from different periods and different regions, it is reflected in the bustan-like orchard spaces, the shaded sitting areas and the Fatimid archways used in the construction of Park buildings, among other elements. Persian and Timurid elements are reflected in the water channels and fountains; the Nile, symbol of Egypt and Cairo finds a place in the new project as the river is designed to feed the water ponds in the park. The choice of plantation was carefully made, according to landscape and quality of soil.
Several tests were done at the American University in Cairo that offered its nursery for propagating the flora of the park to make sure that the adequate choices for the climate were being made. Opened to the public in 2005, the gardens of al-Azhar are reminiscent of historical Islamic gardens, with a blend of modern and traditional elements; the central terraced formal gardens, emphatic use of fountains, Mamluk multicolored stonework, sunken gardens, intersecting waterways and bold Islamic geometry are all integrated into a contemporary site design. The site is supported by a reservoir constructed for the project. While the excavation was still ongoing, under the mounts of garbage a treasure was uncovered: a wall to a depth of 15 meters and a 1.5 kilometers section. The forgotten historic Ayyubid Wall and towers were revealed in their entire splendor, it became evident that the new uncovered gem was inseparable from the park project. Buried during centuries, the stone wall presented different forms of deterioration such as flaking and disaggregation.
" segment of wall constitutes a uniform piece of construction. It comprises a few repeating elements, such as round-fronted towers and curtain walls, is consistent in its use of materials; the walls are adorned and punctuated by crenellations, arrow slits and chambers." The uncovering of the Ayyubid wall shed the light on the neighboring area of Darb-al-Ahmar. The population of the area, one of the poorest in Cairo, was lacking adequate sanitation and rubbish-collection services due to their adjacent location to the old city dumpster. But, just the problem at the surface. Lack of education and hygiene, insalubrious living conditions and extreme poverty were some of the deeper problems. With the new improvement brought to the area by the park, the neighborhood of Darb-al-Ahmar was now in the prominent danger of gentrification causing the dislocation of its inhabitants by new luxury projects; the area comprised over 60 historical monuments under great distress. As the AKDC foundation lacked funding to encompass this new chapter of the project, the Agha Khan proved once again of agility and commitment to his p
Mosque-Madrassa of Sultan Barquq
Mosque-Madrassa of Sultan Barquq or Mosque-Madrassa-Khanqah of Az-Zaher Barquq is a religious complex in Islamic Cairo, the historic medieval district of Cairo, Egypt. It was commissioned by Sultan al-Zahir Barquq as a school for religious education in the four Islamic schools of thought, composed of a mosque, madrassa and khanqah; the complex was constructed with the dome added last. It was the first architectural facility built during the time of the Circassian dynasty of Mamluk Sultanate. There is a mansion named Zakat Khan at the same location, which construction was supervised by Emir Jarkas Al Khalili, the prince of Akhor; the complex is situated in the traditional area of Muizz Street. Along with the Complex of Sultan Qalawun and the Madrasa of al-Nasir Muhammad, with which it is contiguous, it forms one of the greatest arrangements of Mamluk monumental architecture in Cairo, in the section of al-Mu'izz street known as Bayn al-Qasrayn. Al-Zahir Barquq is notable as the first "Burji" Mamluk sultan of Cairo.
Like all mamluks of the time, he was a slave purchased by another mamluk, was raised to be part of Cairo's military and ruling elite. He was of Circassian origin and was purchased by Yalbugha al-Umari, a Mamluk emir who ruled Cairo on behalf of Sultan Sha'ban. Under Yalbugha, Barquq gained considerable influence in the state, he subsequently became a key player in the period of chaos and internal conflict following the violent deaths of first Yalbugha and Sultan Sha'ban. Barquq gained enough support to depose Sultan Hajj, a son of Sha'ban, still a child, take the throne for himself in 1382. Following his ascension, he recruited Mamluks of Circassian origin to his regime, it was this group which dominated the Sultanate until its eventual fall to the Ottomans. Since they lived and trained in Cairo's Citadel, they were referred to as the "Burji" Mamluks, meaning Mamluks "of the tower". Despite the regime change, Barquq's construction shows architectural and artistic continuity with preceding Mamluk buildings.
His complex shows important similarities in form and layout with the earlier and much larger religious complex of Sultan Hassan, though the components have been shifted around to suit the different setting. Barquq built his complex in one of Cairo's most prestigious locations, Bayn al-Qasrayn, named after the previous Fatimid royal palaces which occupied the site, his building is right next to the Madrassa of Al-Nasir Muhammad and the funerary complex of Sultan Qalawun, forming a long continuous line of imposing religious complexes along this street in the heart of Cairo. The construction of Barquq's madrasa and funerary complex began in December 1384 and finished, according to the inscription on its facade, in April 1386. Since the site was in the busy heart of Cairo, some existing structures, including a khan or caravanserai, had to be demolished before construction. Although Mamluk monuments were built with the help of forced labour, Barquq's construction was reported to have used only paid workers.
Barquq appointed his emir Jarkas al-Khalili as supervisor of the works, while the architect or master builder was Ahmad al-Tuluni. Ahmad al-Tuluni, from a family of carpenters and stonecutters, is notable as one of the few master builders of this period to reach great success and recognition, with Barquq marrying two of his female relatives, he had enough means to build a mausoleum for himself in Cairo's Southern Cemetery. Jarkas al-Khalili, the sultan's master of the stables, is notable for building the original Khan al-Khalili, which gave its name to the famous bazaar still there today in Cairo. Like most Mamluk foundations, Barquq's religious complex served several functions at a time; the foundation deed states that the complex includes a Friday mosque, a madrasa that taught the four Sunni madhhabs for 125 students, a khanqah for 60 Sufis. The building includes a mausoleum whose dome is visible from the street. Barquq had the remains of his father moved and buried in the mausoleum of his complex when it was completed.
Barquq himself, however wished to be buried in a new mausoleum in the Northern Cemetery of Cairo, a task completed by his son Faraj. The complex can be divided into two sections; the first section includes qibla wall and the mausoleum. The second section includes the main entrance; the qibla wall is contained in rectangular shaped cabin with the mihrab in the middle, rising to the top of the façade, crowned with four pillars. On top of the façade has four windows; the lower part of the window is rectangular shaped and topped with a marble frame, filled with iron sheets. The upper part of the window is filled with stucco stained with colored glass; the complex has a sahn surrounded by four iwans. Each iwan is dedicated to the each of maddhabs, contains madrasa which situated around the sahn and the burial place. Government Website of Islamic artifacts