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The Art And Architecture of Islamic Cairo

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above: Stucco in the courtyard <strong>of</strong> the mosque <strong>of</strong> al-Azhar.<br />

54 <strong>The</strong> <strong>Art</strong> and <strong>Architecture</strong> <strong>of</strong> <strong>Islamic</strong> <strong>Cairo</strong><br />

was to remain, either in a structural or decorative capacity, a<br />

distinctive feature <strong>of</strong> Cairene architecture up until the Ottoman<br />

conquest. <strong>The</strong> qibla riwaq dome rests on four squinches alternating<br />

with windows made up <strong>of</strong> stucco grilles. One beautiful window<br />

grille consists <strong>of</strong> a diagonal trellis with intersecting stellar patterns,<br />

supporting a delicate interlace <strong>of</strong> quatrefoils, set with the earliest<br />

surviving examples <strong>of</strong> green and yellow stained glass. Bands <strong>of</strong> richly<br />

carved Kufic outline the windows and squinches as well as forming a<br />

continuous frieze around the bay and frame the keel-arches. Dense<br />

patterns <strong>of</strong> arabesque fill the spandrels <strong>of</strong> the arches, and the interior<br />

<strong>of</strong> the dome consists <strong>of</strong> palmettes, stalks, leaves and fruit.<br />

<strong>The</strong> al-Azhar mosque has <strong>of</strong>ten been radically changed since<br />

the tenth century, most noticeably in the eighteenth century by the<br />

amir Abd al-Rahman Katkhuda, a philanthropist and passionate<br />

builder, who raised the floor and extended the prayer hall four bays<br />

beyond the original mihrab. This irregular extension, coupled with<br />

the retention <strong>of</strong> the original mihrab, destroyed the symmetry and<br />

continuity <strong>of</strong> space as well as neutralizing the processional aspect <strong>of</strong><br />

the central aisle. <strong>The</strong>re are now two mihrabs providing two points <strong>of</strong><br />

focus, and the decentralization <strong>of</strong> space is further aggravated by the<br />

positioning <strong>of</strong> Katkhuda’s <strong>of</strong>f-centre mihrab. It is, nevertheless, an<br />

impressive hypostyle space with each bay forming a space frame made<br />

up <strong>of</strong> tie-beams criss-crossing and intersecting at right angles above<br />

the impost blocks <strong>of</strong> the slender antique Corinthian columns. <strong>The</strong>y<br />

form an open framework <strong>of</strong> cells appropriate for individual prayer<br />

and informal teaching purposes. Traditionally the teacher would sit<br />

at the foot <strong>of</strong> the column surrounded by his pupils, and according to<br />

Muqaddasi, in the tenth century there were 120 such groups. 9<br />

Katkhuda’s work can also be seen in the façade <strong>of</strong> the main<br />

entrance to the mosque, the Bab al-Muzayyinin. Its double<br />

entrance is surmounted by two moulded semi-circular arches with<br />

tympanums decorated with trefoils, carrying a gilded and<br />

enamelled frieze panelled intermittently with cypress trees in the<br />

Ottoman style. As you pass through a corridor you enter the sahn<br />

<strong>of</strong> the mosque under the gate and minaret <strong>of</strong> Sultan Qa’it Bay. <strong>The</strong><br />

sahn riwaqs, which are mainly a modern reconstruction, consist <strong>of</strong><br />

arcades <strong>of</strong> keel-arches, joined by tie-beams, mounted on antique<br />

marble columns. Above the apex <strong>of</strong> each arch is a fluted sunburst<br />

medallion encircled with a delicate border <strong>of</strong> alternating scrolls and<br />

arrow-heads crisply set in a finely inscribed zigzag <strong>of</strong> chevrons. In<br />

the spandrels <strong>of</strong> the arches, framed with a band <strong>of</strong> Kufic, are<br />

recessed keel-arched niches flanked with colonnettes surmounted

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