Masterpiece of Wazir Khan

The story of Hakim Ilm Ud Din Ansari goes like; Jahangir, the Mughal Emperor, was much perturbed with the untreatable disease of his beloved wife Noor Jahan. After meeting several physicians he was advised to call Hakim Sheikh Ilm-ud-din Ansari to his court for her treatment. The disease had taken the Emperor and the Queen into much distress. The physician figured out the cause of disease and cured it by making the Queen walk on burning sand. It was actually a cyst under the foot of the Queen that had made her uncomfortable since long. The Emperor was calmed at the successful treatment of his Queen and made Hakim Sheikh Ilm-ud-din part of the Royal Court.

Hakim Ilm Ud Din became the Governor of Lahore during the Mughal Emperor Shah Jahan’s reign. Hakim Ilm Ud Din also got the cognomen Wazir Khan, a title bestowed to him by Shah Jahan.

Heritage and culture comes to our mind if we think of the mighty city of Lahore. The vibrancy of life, monuments, cultural versatility, enticing food and what not.

The Mosque Wazir Khan was erected under the patronage of the governor of Lahore, Shaykh ‘Ilm al- Din ibn-Shaykh ‘Abd al-Latlfibn-Shaykh Hassan, who bears the cognomen Wazir Khan, a title bestowed to him by Shahjahan. He was basically a physician, who came in the services of the prince Khurram later Shahjahan. The earliest part of his life is inconspicuous but it is known that he was a Pathan by race, a resident of Chiniot in the Jhang district in Punjab. ‘Abd al-Hamid one of his contemporary historians gives the earliest account of his life in his book Padshahnamah. He states that ‘Ilm al- Din was a student of Arabic and philosophy, and then learnt Tib from Hakim D‘avi, getting proficient in medicine. Hakim D‘avi was one of the twenty nine physicians of the court of Akbar and was also the teacher of Shahjahan. It brought a meteoric change in his life, taking him from oblivion to a celebrity.

After acquiring knowledge from the hakim he practiced in Chiniot but moved to Lahore, when he found it unrewarding in his home town. He settled in Lahore for a while and then moved to Delhi and from Delhi to Akbarabad (Agra), where his luck proved him a proficient physician by bringing him in closer quarter to the royal family. Various accounts are given by different people about the first person of the Mughal family he cured that elevated his status. KanhiyyaLal quotes in his book that he cured the mother of Prince Khurram, later Shahjahan who was sick for many years while another source attributes it to one of the favorite concubines of Khurram. It is said that he was enormously awarded then and from that day he became known in the royal circles and valued especially by the Prince Khurram.

There is yet another account that proved his proficiency as an intelligent physician. It is associated with Nurjahan who once became unwell due to a cyst under her foot. The treatment suggested by the royal physicians was to make a cut on the cyst to remove the toxic substance, which was not accepted by Nurjahan because of being a very painful treatment. Wazir Khan too considered it the only cure but adopted an intelligent trick to heal the sore. Bran was spread after his suggestion in the courtyard and the queen was asked to pass through it bare footed. Tracing the exact area of the cyst, he then smartly fixed a tiny lancet in the bran at the required area and the queen was again asked to cross it barefooted, placing her feet exactly at the previous foot marks. Lancet pricked the sour and thus it was easily healed. This astute plan pleased Nurjahan as well as Jahangir that brought respect for the hakim. He was at once raised to the position of officer of the hospitals and rest of the prize was awarded to him when the queen recovered fully. Recovery of the queen was celebrated in Lahore where the hakim received high accolades. The queen presented him with all her jewellery, she was wearing on that occasion and the slave girls, who were one hundred and eleven in number, following the queen, presented to him whatever jewellery they were wearing. M. Latif quotes from Padshahnama that the hakim received presents of twenty lakh rupees on that day and was ranked among most respected physician of the royal family.

But the most respectable position was acquired by him when Shahjahan ascended the throne because Wazir Khan remained in friendly terms with him even when he was a prince. He made him familiar with the temperaments of his father the emperor Jahangir and other members of the royal family. He was an altruist, never demanded anything from Shahjahan, and on the contrary spent his own money if required by the prince. It is said that he spent up to ten or twelve lakh rupees as the necessary expenses of the prince when he was in dispute with his father. So when prince Khurram was at JunairWazir Khan was promoted to the rank of Diwan. At that time among the friends of the prince no one except Mahabat Khan was better ranked than Wazir Khan. The list of his promotions does not end here, afterwards he was promoted as Amir (commander) of 5000 personnel and 5000 cavalry and then he was made subidar of Punjab. It is recorded in history that in the last days of Jahangir, conspiracies of Nurjahan created a rift between Shahjahan and his father, who imprisoned him, while Wazir Khan was appointed his physician. ‘AsifKhan , the brother of Nurjahan and father-in-law of Shahjahan. persuadedWazir Khan to rescue him from the imprisonment and move to Dakkan. The plan was implemented but they were on their way to reach Dakkan when the news of Jahangir’s death arrived, who was on his way to Kashmir. So on the coronation of Shahjahan the hakim was entitled: NawwabWazir Khan and was later declared the governor of Lahore. He rapidly acquired respectable positions, while in the service of the king. Because of his proficiency as a physician, intelligence, skill and honesty in settling disputes, and tactful understanding of the mood of his master, gave him the highest place of estimation. First appointed as the superintendent of his camp- court, then superintendent of the royal kitchen (Mir-i Saman), gradually promoted to the rank of commander and then in 1030/1620 appointed the subidar (Governor) of Lahore10. He chose the site for the erection of the Mosque Wazir Khan, which was central, to thattime Lahore and its foundations were laid in 1634/1045.

There are some controversial accounts related to the date Wazir Khan acquired governorship of Lahore and erection of the Mosque Wazir Khan. Syad Muhammad Latif writes in his book Lahore, its History, Architectural remains and Antiquities that ‘All Mardan Khan was appointed viceroy of Lahore and Kashmir in 1631 by Shahjahan. He also states that Wazir Khan was appointed subidar of Agra, when the Emperor returned to Lahore after his second visit to Kashmir, which was in 1632. He further added that in 1634 Wazir Khan died in Agra, because of colic.

These events do not tally with the date of construction and attribution of the mosque to Wazir Khan. The date written on the main gate is 1045 A.H. that is 1634 A.D. it is also the year of Wazir Khan’s death ascribed by Syad Muhammad Latif. Moreover, the Viceroy of that region at that time, according to this source was ‘All Mardan Khan instead of Wazir Khan, which is another controversial issue. It seems quite unbelievable that under the rule of another person a monument is attributed to someone else.

M. Baqir gives a somewhat different account about the dates and position of Wazir Khan. According to him, by 1043/1634 which was the 7th year of Shahjahan’s imperial position, he decided to come to Lahore. On his way to Lahore the eldest daughter of DaraShikoh died and Dara himself became ill due to fever. When the imperial physicians failed to cure his ailment, Wazir Khan the then viceroy of Lahore was called in to the court camp on 4th of Shawwal. 1043 A.H. that is April 3rd, 1634 A.D. it is said that he successfully treated the prince who got well. It is also ascribed that Shahjahan then reached Lahore, being interested in the building work; he took notice of the repair and reconstruction of the royal palaces, entrusting all repair work to the Viceroy Wazir Khan. It seems believable because this account gives strength to Wazir Khan’s governorship of Lahore in 1634, the date inscribed on the mosque. Because if mosque was constructed under the auspices of ‘All Mardan Khan it would have been named after him.

Ihsan H. Nadeem also gives a somewhat similar account of Wazir Khan’s governorship. He describes that prince Khurram who had an appreciative eye for 'Ilm al- Din, when ascended the throne in 1628, raised the hakim to the command of 7000 and bestowed him with the title of Wazir Khan. Then he was further promoted to the position of the Governor of the Punjab. He served in this post from 1632 to 1639. It seems more plausible because the entire events in this way are knitted together factually.

It is further added that in the end of the twelfth year of Shahjahan’s reign, he visited Lahore while coming from Kabul. During this stay he received complaints about Wazir Khan. On 8th Jumada 1,1049 A.D., he was reported that Wazir Khan was misusing his powers as governor and not putting well with the general masses. As a result he was immediately transferred to Akbarabad (Agra) and Mu‘tamid Khan was appointed the viceroy of this region. So Wazir Khan served as the governor or viceroy of Lahore for seven years but when he was transferred to Agra, he held this post for barely ten months where he died of colic in the year 1050-51 / 1640-41.

Wazir Khan was a generous builder and numerous buildings are to his credit, including mosques, gardens, hammams (baths), caravansarais, bazaars and hawailian(stately homes) or palaces. A town was also established by him near Gujranwala called Wazirabad after his name. He erected many buildings in his home town Chiniot such as ponds, wells, caravansarais, hospitals and bazaars. He also provided his native city, where he yearned to go, with a fortified wall. But paost of the building work was done in Lahore. Although, his buildings are not huge in their sizes, but in ornamentation and the use of Kashjkari, these are monuments of great esteem. He built a residential hawaili, inside Shah 'Almi Gate, Lahore, remembered by historians as PariMahal (fairy palace). It is stated that he bedecked his palace with such splendour that no other Amir (reverential personage) in the sub-continent had ever done.

Wazir Khan’s reverence for the mosque as well as his altruistic nature led him to dedicate most of his property for the expenses of the mosque, in the later times to come. It is said that a few months before his death when one day he was entering Agra, while crossing Hathipol his horse stumbled and fell down, Wazir Khan was injured and his condition became serious. It is stated that he wrote his will at that time describing all the moveable and immovable property, and sent it to the Emperor. A copy of his deed of bequest which is an almost four centuries old document taken from the book of Syad Muhammad LatTf, is attached herewith, vide Plate: 5. He tried to manage all the expenses of the mosque even after his death, defining about the maintenance, cleanliness, and remunerations of those who would serve this religious edifice in future. Translation of this deed, taken in verbatim from the same book is as follows:

Mosque History

Among the architectural monuments of Lahore the Wazir Khan Mosque has a very significant position. It is one of the best specimens of Mughal architecture that retains unified features of Indo-Persian architecture. In its dimensions, durability and the magnificence of its adornment, architects place it very high. It is a unique monument that reflects the spirit and talent not only of the Mughal builders but also of the artisans, who while remaining anonymous, contributed their skill in “tile making, design or wall painting to make the mosque not only a spiritual but also an aesthetic experience”. It is located inside Chowk Wazir Khan, which was a central place to that time Lahore because it was attached to various parts of the city through perpendicular passages, leading to its east, west, north and south. Another reason for choosing this site for such a splendid mosque was the tomb of Sayyid Muhammad Ishaq Kazirun who died almost two and a half centuries before the erection of the mosque. This place had been a school of religious learning, because these were the living quarters of the saint who used to impart spiritual knowledge to the seekers from this very place. So Wazir Khan, when took the initiative of erecting a magnificent mosque he selected this place, in reverence to the saint. The cause of erection of such a gorgeous edifice is related to a promise Wazir Khan made with Allah during the period when he was a physician just in his primes and was conferred the gigantic task of curing Nurjahan. He committed to build a mosque from whatever he would receive as reward if the beloved queen of Jahangir got well. His intelligent plan and treatment cured her and the rewards bestowed to him were enormous and beyond his expectations. So it resulted into such a magnificent structure that stands with grace, even after elapsing about four centuries.

It is within the ancient square known as Chowk Wazir Khan that once had gates on its four sides. The eastern one was famous as Chitta Darwaza, because it was plain, devoid of embellishments. Chowk Wazir Khan was inside the famous Delhi Gate: the main entrance for people coming from Delhi. Presently the gate does not stand at its original place. It is a historical fact that it was destroyed by Sikhs before the rule of Ranjit Singh, while fighting against the Qassaban (the butchers), who lived inside the gate. It was during the Afghan rule of Ahmad Shah Abdali, when Khawaja ‘Ubaid Khan, who was governing Lahore, died while lighting against Charrat Singh SakarChakiyah, a Sikh commander near Chenab. Kabli Mai who was working as assistant subidar took over the governorship of Lahore. Sikhs then besieged the city, demanding that all the butchers present in Lahore should either be handed over to them or massacred. Seeing reluctance of Kabli Mai, they broke open the Delhi Darwaza and entered Lahore. It was later erected by the British during their rule on the sub-continent, but it was not laid at its original place.

It is another historical fact that unlike its present position the gate was perpendicular to Chitta Darwaza. Because the Mughals loved symmetry of highest order in all walks of life, and monuments of their times could not sacrifice symmetry at any cost. J. Berton Page, in his report on the Wazir Khan Mosque, also gives a similar view that “this large congregational mosque gave the city topography mostly a perpendicular layout”. So Delhi gate was also perpendicular to the Chitta Darwaza. The unplanned and accidental encroachments in the bazaar leading to the Delhi Darwaza make undulating line instead of a straight one, which must be the later additions. The Chowk or square, which was called Jilaukhana by Mughals, was connected through perpendicular passages to various parts of the city because it was the centre of that time Lahore. It is stated that Jilaukhana had four gates: eastern, western, southern and northern, connected to various parts of Lahore, through straight perpendicular passages. But only eastern one, called Chitta Darwaza still survives though fallen into partial ruins. It is usually considered that this gate was called Chitta Darwaza because it was without decoration of any sort but there are remains of motifs on its hemispherical roof that are now at the verge of extinction. It means that this gate was plain from its outer quarters but retained decorative designs on its inner parts.

It was connected through a perpendicular passage to the Delhi Gate by passing through an old mosque: Masjid-i Qassaban. The passage was flanked by splendid buildings: houses, shops, including Hammams' and inns, erected by Wazir Khan6. It is evident from the deed of bequest that Wazir Khan made, of his property, in which he reserved all income coming from the shops and buildings on both sides of the passage, leading from the mosque to the Delhi Gate, for the future usage of the mosque. This square must be a spacious place toaccommodate larger crowds on special occasions, apart from the present encroachments.

An English tourist Mr. Murray sketched a diagram and plan of this place in 1891, describing that he could see a minaret of the mosque clearly from the Delhi gate which is but impossible today. The mosque being a Jami’a-i Islamia: a place of learning for the Muslims remained a hub of religious activities, which must not be liked by the later rulers and people of the other communities. Because every traveller when entered Lahore from Delhi Gate reached that square and had to encounter the magnificence of the Muslim edifice: the Wazir Khan Mosque. Thus, unplanned structures were erected during Sikh rule, to destroy the splendour of the square leading to the mosque. The tomb of Sayyid Suf, for instance, and the famous well of Dina Nath were provided with domed structures in 1850, inaugural plates of the English deputy Commissioner Major McGregar are present on both the buildings. Furthermore, it is said that the northern quarters of the square were in possession of the relatives of Ranjit Singh for their residences, while south-eastern side was occupied by Dina Nath, who erected several houses in this square. Thus the focal point of the Chowk was intentionally disturbed because the grave of SayyidSuf was present already before the erection of the mosque but its tomb structure was added very late. It was only to disturb the view of mosque. So the ckauk must be like a splendid Mughal edifice, surrounded from four sides by gates, and spacious enough to lodge huge congregations.

During Sikh rule the mosque and its surroundings were misused greatly. Apart from unnecessary encroachments it was used for various purposes other than religious. A blasphemous incident of Ranjit Singh is cited in this context. It is said that the power frenzied Ranjit Singh once brought a famous bawd Moran to the terrace of portal of the mosque, without realising the piety of the religious structure and tomb of the saint. As a result he and Moran, both promptly became sick in the evening. He was then made to realise about the sanctity of tomb of the saint along with the mosque and his heinous act. The very next day he reached the tomb and paid Rs.500, with regrets to compensate for the blasphemy he had committed. It is further stated that in the Sikh period, a fair was held, weekly, in the mosque on every thursday, where prostitutes used to gather on the terrace of the portal and danced, while thousands of people gathered there to enjoy. Moreover, annual ‘Urs (death anniversary) of the saint was celebrated with a lot of hustle and bustle in the mosque and Majlis-i Sama' (devotional songs and music) used to be an important feature of the ‘Urs. People of different communities, like Hindus and Sikhs along Muslims enthusiastically attended these celebrations. Furthermore, it is also quoted that steps of the eastern door which is the main entrance of the mosque, were fully occupied in the Sikh period by horse-shoe makers who used to sit there the whole day, busy in the craft of their trade1. Sikhs, during their rule had desecrated mosques as ammunition dumps but due to the above mentioned incident of Ranjit Singh, this mosque remained safe and physically it was not devastated by Sikhs again.

Looking back at the remote past, the mosque had been a place of knowledge and learning under the Mughals, where learned men of great calibre from different parts of the Muslim world, used to gather and hold scholarly discussions. It is proved by a text written on a wall of the northern outer iwan that opens in the bazaar, attributed to Mirza Mirak. He was a renowned Persian poet, who visited India in those days. It is noted that this was written nine years after the erection of the mosque that is in almost 1643. The date quoted by Mirza Mirak on the wall is 1054 Hijra. Unfortunately the text being obscure is not possible to be comprehended fully. The only lines intelligible ascribe the Eternity of Allah and signatures of the poet. Still it is a solid proof that the mosque was not meant for the congregational prayers only, it functioned like an Islamic institute where scholars of the Muslim world used to gather to ennoble their cognizance. Chandar Bhan Brahman in his book Chahar Chaman referred such a scholarly milieu, when, he quotes, that on Fridays eminent scholars of great calibre, from various walks of life, including poets and writers from Iran, Turan, Khurasan and Hindustan used to gather there for the exchange of views through discussions or participated in contests of poetry. It is ascribed in Tuhfat al-Karam, written in 1304 that Mirza Mirak, whose name was written on one of the walls of the above mentioned iwan, was an eloquent poet but another intellectual of that time Persia was also Mirak. So whether he, be a poet or a highbrow, he must be a learned man, wljo visited the intellectual sessions held in the mosque. It is also ascribed in the Chahar Chaman that during these sessions a variety of books were available in the mosque including Arabic, Persian, books on History, Mathnavis'', religious books, rare books on calligraphy etc. along inks and other tools, used for the writing of books. All these could be purchased as well from the shops inside the mosque. It is quoted that the Friday bazaar continued till noon and after that people used to prepare for the Jum‘a prayer. So the mosque was provided with every facility to gather intellectuals to work on the pursuits of learning. Thus, basic purpose of the hujras too, was to accommodate students of Islamic sciences as well as travelers.

In this bazaar besides the other tools of the trade of writing, vaslis could also be purchased. Up till the Sikh era, famous calligraphers, painters, book-sellers, book-binders it. were available from the shops of the vestibule. Painters and calligraphers used to earn their living through copying manuscripts including their illuminations. This activity continued till the end of the Sikh era. Moreover it is also recorded in history that in the period of Ranjit Singh a learned teacher named MirzaAkramBaig used to reside in the porch of the mosque. Children of the nobles and rich people of Lahore, all Hindus and Muslims used to visit him to learn Persian.

Shops in the corridors of the vestibule, which were reserved by Wazir Khan for the book dealers including binders of books, remained popular till Sikh era. It is recorded by Kanhiyya Lai that it was a busy bazaar of book binders, the only merchandise in Lahore for the binding and selling of books in the Sikh rule. But then the merchandise spread through out the city including Kashmiri bazaar. This is how the Mosque Wazir Khan remained a hub of the activities of learning, something envisaged by its patron. It was further desired by him that shops outside the mosque and in the corridors of the vestibule should let without rent for the writers of Islamic books.

It brings to mind an atmosphere of intellectual festivity in the mosque which was built, not for the customary religious services only but a broader perspective stirred the imagination of its builder that is intellectual upbringing of the masses. Thus the complex was planed accordingly: Hujras for the accommodation of the scholars and intellectuals and to supply material, shops were planned besides places for offering prayers

It is quoted by Nur Ahmad Chishti, in his book titled Tihqiqat-i Chishti08651 that during British Raj hujras of the mosque were occupied by painters as well. It is also recorded about ‘Abd al- RahmanChughta. the eminent artist of Pakistan that he was apprenticed to his uncle Baba MiranBukhshNaqqash, who had a hujra in the Wazir Khan Mosque.It was called hujra-i Naqqashan. So, different parts of the mosque were used for various functions at different times.

Thus, after the demise of the Mughal empire, such devastating turns were brought to the great mosque by the ravages of time and eventually, it lost the purpose for which it was erected. But still it bespeaks the legend of its splendid past. Centuries have elapsed and it still attracts local as well as foreign visitors, who get fascinated by the crispness of its adornments.

Plan and Elevation

The plan of the mosque is rectangular measuring 86.16m x 49.24m. All the sections of the edifice are contained within this enclosure, except the central mihrab of the Qiblawall which is projected out from the back of wall. All is explained through a plan, produced here vide plate.

Main Gate

Passing through the magnificent doorway, a monument in itself is the main gate, which is at the eastern side of mosque. It is now elevated on a flight of six steps but originally it must have more steps. Because the shops, on either side of it, are now half sunk into the ground, which is a proof of the lower ground level at the time of construction of the mosque. Moreover, the tomb of saint is also nine steps down from the present level of the courtyard. The main gate is projected two feet outward from its surrounding walls and framed on both sides by attenuated minarets of two feet diameters each, topped by small cupolas. The platform which is 6.47m wide is approached by six steps that are 4m broad and placed in the centre, leaving 1,23m (4ft) on either side. At the centre of the back wall is a large pointed arch that reaches till the upper most band of Kalima-yiTayyiba. A smaller arch, recessed 2.76m from the larger one has a height of 4.61m, surmounted by a conch, formed by the outer larger arch. On both sides of the smaller arch, there is a space of 4m., which is adorned with panels and motifs. This arch leads to a huge rectangular portal complex.

Vestibule Complex

The entrance gate opens up into the vestibule which is unique of its kind among the portals of Muslim buildings. It is double storied, octagonal in shape from inside but square over all, measuring 9.45m across and covered by a huge dome. The vestibule has four entrance arches on its east, west, north and south, each 5m wide. Eastern one is the entrance gate, western arch leads to the courtyard, while northern and southern have corridors extending till its farther ends, measuring 39.93m with a breadth of 5.20m. Vide plan of the corridors on plate.These are flanked by shops on their eastern and western sides, fronted with covered corridors that are 50cm. raised from the passage and approached by three steps. The western sides contain four shops and the eastern five, all double roomed but the eastern shops are twice as large as the western ones. There are brick paved passages like the floor of other parts of the mosque. The northern corridor leads down to the street of the busy bazaar through a small flight of six steps, while the southern one leads to an impasse due to the construction of residential quarters in the street outside. It might not be there when the mosque was erected. The shops on both sides of the corridors were permanently reserved for book-binders and up till Sikh rule this was the only market place for selling and binding of books. It was desired by Wazir Khan that shops outside the mosque and in the corridors of the vestibule should be let without rent for the writers of Islamic books.

The diagonal sides of the vestibule open up into four double rooms, while its western side leads to the mosque courtyard through two steps. The upper storey is also similar in plan, except the passages of ground floor, attached to the outer sides of the arched openings. There are balconies above the arches of the vestibule that open up into the northern and southern corridors of the shops, bearing perforated screens in their lower portions. From inner side of the vestibule, upper storey is surrounded by smaller and larger balconies. The smaller ones are placed on the diagonal sides and the broader are on the arched openings. The vestibule is flanked from north-western and south-western sides by square turrets, clearly discernible from the courtyard of the mosque.

Courtyard

Courtyard of the mosque measures 39.60m by little less than 51m, divided into two levels. An area of 39.60m from the entrance, on east west axis forms a square. It is 15cm lower than the raised part. The lower part has an ablution tank, the dimensions of which are 10.57m x 10.72m. The courtyard is flanked from three sides that are north, south and east by small rooms called hujras. These are thirty two in number: thirteen each on its northern and southern wings and six on its eastern side that is three on either side of the entrance of the main portal. All the hujras are rectangular in shape but differ in sizes except their breadth, which is 1,20m each. Longitude dimension of the smallest cell is 2.74m., whereas, medium measures 3.65m.and the largest are 4.75m.24. But on the west ends in both sides has a double room hujra. A usual similarity is discernible in the arrangement of hujras . On the northern and southern wings, hujras are identical in plan and dimensions except a minor variation in the northern hujras that bear a window each, on their northern walls that opens up into the bazaar. Moreover, while counting from east, the central parts after five hujras in both sides have northern and southern facades, double in height from their adjacent compartment. Both the facades have staircases inside, leading up to the floor of the ceiling. The arched entrances of these facades measure 8.90m each, that opens up into compartments, one on each side, on both ends of which are smaller cells, retaining flights of steps for the upper floor. In the northern faqade the stairs of the two cells open in a rectangular room that leads to the roof of the mosque. But in the southern, the small cell in the east is connected to the street in the southern side of the mosque, whereas, the other cell that is western one, keeps the usual flight of steps leading to the roof. But the northern faqade once had an opening into the bazaar which has been closed permanently. Furthermore, the lower most parts of the walls of hujras and on the eastern and western faqades once had a dado of 75.3cm high, only the remains of which are discernible now.

Sanctuary

Western side of the courtyard comprises a rectangular chamber which is the prayer chamber or sanctuary of the mosque. It is 39.60m wide that equals the breadth of the courtyard, and 14m deep with five compartments demarcated by transverse arches that are four in number. The five chambers of the sanctuary are surmounted by five, squat domes and the five arches facing courtyard, form the facade of the sanctuary. The central arch, labelled arch A, is larger than the two on its either sides. The larger one, which is central also, is 13.70m high and 6.40m broad, while the smaller arches, names B, C, D and E, have the height of 6.10m and their breadths measure 1.50m each. Similarly the central dome is larger than the rest. Its height is 17.60m including its finial25 with a diameter of 7.90m26 and the side ones arel4.30m high27 and their diameters measure 5.75m28, all double shelled29. All the five chambers of the sanctuary are exactly alike except the central one which is larger and more elaborate in is adornments than the other four. Each compartment has iwaninside its entrance arch and a double alcove or mihrdb: a larger one with a smaller inside, on the western wall of the sanctuary. The far-northem and far-southemwalls of the sanctuary are like blind arches, retaining an arched opening at their lower levels, one on each side, which is 83cm. broad. These arches lead to the double storied compartments, one on either side, measuring 2.56m by 2.32m and connected on their eastern and western sides withsmaller cells, one on each side. Exactly similar plan is repeated in the upper storey of these smaller cells. Plan of the sanctuary produced here, vide.

Cenotaph in the Courtyard

The tomb of Sayyid Muhammad Ishaq of Kazirun is present in the south-western side of the courtyard. Plan of the tomb is very simple. It consists of a symbolic grave above the floor of the courtyard, facing north-south and a rectangular veranda or baradari, adjacent to it. The actual grave is exactly underneath the cenotaph, which is enclosed by a small wall with perforated screens, forming parapets of the low walled enclosure. The veranda is placed east-west, southern to the grave. It has five arched openings on its northern and southern sides and one comparatively broader on both sides at its east and west. The north-eastern side of the veranda has a flight of steps leading down to the subterranean chamber that retains the actual grave of the saint. The grave is larger from the usual and placed in the centre of the chamber, leaving little room around. A marble grave-stone, heading the north of the grave records the name and date of demise of the saint.

Minarets

The most distinguishing feature of the mosque is the four minarets majestically standing at the four comer of the courtyard. They have octagonal shafts with the square bases. Each base measures 5.29m a side with a height of 8.20m. It equals the height of hujras and the facades of smaller arches of the sanctuary. Each minaret, from its octagonal shaft to the top of the pinnacle is 39m high. These are highly ornamented with decorative panels but bear no trace of any other balcony except the one around its pavilion.

From the square base which is quite massive, there emerges an octagonal shaft, divided into vertical and horizontal panels, turns into a thin comice, supporting the necking of the structure. It is topped by an upper pavilion, which is crowned by a small cupola with three sphered finial and sloping eaves supported by smaller columns. The pavilion, which is also octagonal, measures a diameter of 3.14m and surrounded by eight columns, with fluted shafts, carved out bases and capitals. Small brackets support the eaves which create the impact of arched openings in these pavilions; otherwise beams below eaves are supported by columns but bracket in the comers give the impact of arches.

All the minarets are alike in every respect despite a few exceptions. The bases, for example, of south-east and south-western minaret are adorned only on the sides facing courtyard whereas, the north-eastern and north-western are embellished from all sides: the side visible from the courtyard and the other seen from the bazaar adjoining it.