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The Many Lives of the Qutub Minar

Oct 17, 2019 | Announcements , In Region , India , News , Students

case study of qutub minar

The Qutb mosque and architectural re-use

An enduring legacy, the qutb minar, an open-air tomb, domed gateways, the qutb complex today.

  • The five dynasties of the Delhi Sultanate were: Mamluk (1206–90), Khalji (1290–1320), Tughlaq (1320–1414), Sayyid (1414–51), and Lodi dynasties (1451–1526).
  • These were Qutb al-Din Aibak (ruled 1206–10) and Shams al-Din Iltutmish (r. 1211–36) of the Mamluk Sultanate, and Ala al-Din (r. 1296–1316) of the Khalji Sultanate.
  • Flood has shown that the inscription referencing the use of stone from 27 temples in the mosque’s entrance is anachronistic to Aibak’s reign; it is hence not considered here. See Finbarr Barry Flood, “Appropriation as Inscription: Making History in the First Friday Mosque of Delhi.” In Reuse value [electronic resource] : spolia and appropriation in art and architecture from Constantine to Sherrie Levine , edited by Richard Brilliant and Dale Kinney (Burlington: Ashgate, 2005), pp. 121-47.
  • See Flood’s Objects of translation: material culture and medieval “Hindu-Muslim” encounter (Princeton: Princeton University Press, 2009); “Refiguring Iconoclasm in the early Indian mosque.” In Negating the Image: Case Studies in Iconoclasm , edited by Anne McClanan and Jeff Johnson (Burlington: Ashgate, 2005), pp. 15–40; and “Appropriation as Inscription.”
  • Flood, Objects , pp. 247-51.

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Authored by Rudy

A UNESCO World Heritage Site, and the tallest building in the world made of bricks, Qutub Minar is a 73-meter high tower that consists of five storeys and a spiral staircase with 379 steps.

Built-in red sandstone, Qutub Minar is a real masterpiece of Mughal Islamic craftsmanship. The design is based on the Minaret of Jam located in Western Afghanistan, which marks where the ancient city of Firuzkuh once stood.

The complex in which it stands is regarded as one of the most famous arrays of historical monuments in Delhi, so if you’re traveling to India it’s highly likely that you’ll find yourself (at some stage) in front of this famous minaret.

But with so much cultural heritage tied to one monument, it would be a shame to visit and not appreciate the story  or history behind it.

We’ve got you covered.

Qutub Minar: Understanding the History and Architecture Before You Go

History of the qutub minar.

The term ‘Qutub Minar’ is derived from Arabic which means ‘pole’ or ‘axis’. The infrastructure of Qutub Minar was established in AD 1199 as one of the earliest sites built by the Delhi Sultans.

This building was a commemoration of a great victory; Muhammad Ghori (founder of Muslim rule in India) had triumphed over the Rajput dynasty at bringing bringing Islamic rule to India. He defeated Delhi’s last Hindu ruler.

His general Qutb-ud-Din Aibak became the first Islamic ruler of north India, and the construction of the first Islamic building (Qutub Minar) began. Though it was not to be completed within his lifetime.

The construction of Qutub Minar took 28 years to complete; the first storey was constructed under Qutb-ud-Din Aibak, though the remainder of the storeys were constructed by his successors.

Restoration works/additions were also made in 12th century, 14th century and 19th century due to natural disasters, so the different architectural styles from the time of Aibak to Tuglak are clearly visible in the Qutub Minar.

The minaret also has epitaphs in Arabic and Nagari ciphers in different places depicting the history of the monument.

Architecture of the Qutub Minar

It was ordered that this monument be constructed as a sign of victory and establishment of Muslim rule. So it was to be a grand work of Indo-Islamic architecture and design.

The exterior walls of Qutub Minar reveal its history of construction, with chiseled Parso-Arabic and Nagari character carvings. The inscriptions clearly describe the motive, way, the time taken and every minute detail about this monument.

From the intricate carvings, you’ll note an aura of Afghanistan pattern, blended with local artistic conventions having garlands and lotus borders. Fortunately, renovations of the minaret throughout time have maintained the original charm of the building.

Each of the five different storeys has a projected balcony that circles the Minar (backed by stone brackets). The first three storeys are made with red sandstone while the remaining were constructed using marble and sandstone. If you look closely the cylindrical shaft has inscriptions of the Quran.

Influence of the Mughal Empire

A Mosque lies at the foot of Qutub Minar which is a special site in itself; a beautiful blend of Indo-Islamic architecture that showcases how the Mughal Empire (1562) influenced Indian culture.

Mughal Rulers had a fascination with art and sculptures, so you will find a lot of detailed and decorative elements inside; each with their own story to tell.

One of the most outstanding elements is the pillar highlighting ancient India’s achievements in metallurgy. The most astonishing fact is that the pillar is made of iron and has stood tall for 1,600 years without rusting.

Image:  Steven dosRemedios  (CC BY-ND 2.0) via Flickr

The Qutub Complex

The Qutub Minar is part of a larger complex, and the Qutub Complex is regarded as one of the most famous arrays of historical monuments in Delhi .

It was built on the ruins of Lal Kot which consisted of 27 Hindu and Jain temples and Qila-Rai-Pithorac. It has born everything from the wrath of nature to innumerable reconstructions, though its monuments still stand to this day.

Beyond Qutub Minar, its highlights include the Alai Darwaza (the first example of the true arch and dome), and Quwwat-ul-Islam Mosque, which was the first mosque built in Delhi, and a surviving example of Ghurids architecture in the Indian sub-continent.

Practical Information for Visitors

➡ Open 7 days a week from 7 am – 5 pm in summer, and 8 am – 5 pm in winter

➡ Ticket rates for Indian citizens are Rs. 30. For foreign citizens is Rs. 500

Image:  John Hoey  (CC BY 2.0) via Flickr

How to Reach Qutub Minar

By metro : This is the easiest and the shortest way to reach Qutub Minar. The nearest station is helpfully called Qutub Minar Metro Station. From the station you can catch a taxi, auto or e-rickshaws because buses are not frequent.

By bus: Few DTC buses (534A, 516, and 519) are available on this route. You can also avail the special HO-HO buses which run especially for tourists.

Driving from the airport: Take the airport road and head on to Rao Tula Ram Marg. Keep right and turn to drive towards the PALAM MARG until you reach Lado Sarai.

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This is an overview of the history and architecture of Qutub Minar in Delhi India - with photography of the heritage site monument. Click through.

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case study of qutub minar

Rudy is an avid traveler and writer who blogs about travel tips and guides to some of the best destinations in India at TravelIndiaTravel.in

He has traveled extensively across all the major states in India. He loves to walk around cities, spend time in museums, explore forests and try out new vegetarian cuisines wherever he travels.

24 Comments

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Rudy how incredible. Learning as you travel back in centuries fascinates me deeply. Rocking post.

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So glad you enjoyed the post Ryan – I really enjoyed publishing this one, I learned a lot too!

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Thanks Ryan! I love visiting these historical places and letting history come alive while exploring such sites.

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I do find it curious how so many of these structures are built upon the ruins and destruction of a competing religion…

It’s part of a long history of invasions that India has witnessed. However, all of these monuments and ruins teach us a lot.

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Hi Rudy, well..I enjoyed your writing untill I realized that whatever you have written is completely false and far from reality.what you don’t know is much of the Indian history is distorted and falsified by mainstream academia for minority appeasement and to maintain name sake secularism in India, Archaeological evidences have proven beyond doubt that these structures are build before mughals had arrived, what they just did was to demolish the existing structures and raise their mosques or embellish with their barbaric writings.india just doesn’t want to experience one more communial violence as what happened in 1992, so it has to supress the truth..just go through the below link you will find much more detail analysis of the structure.. https://youtu.be/Lens-aiSXqg

Hi Prashan, thanks for leaving your comment. You have provided some great additional historic context, however I don’t agree with you that Rudy’s writing is false. In fact, he actually says in the post above the the site was built on the ruins of Lal Kot which consisted of 27 Hindu and Jain temples and Qila-Rai-Pithorac. This agrees with your theory that the structure and site was around before Mughal rule, so I’m not sure which facts exactly you’re taking issue with.

It is sad indeed that they demolished existing structures to rebuild their own, though that doesn’t mean it is false to claim that this was the region’s first Islamic building … even if it was built atop a previous Hindu temple.

It’s great additional information to add that buildings existed around the complex before the Mughal’s came in and started to build their own structures, but it doesn’t make the information we have included about the Mughal rule incorrect.

Thankyou for your comment :)

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Well said Prashant. I’m glad Indians are waking up to the truth that Islamic rule was a Turkic occupation of Indian culture, land and its monuments. Our architecture and culture was hijacked, historical facts and manuscripts destroyed – overlayed with Turkic/Persian oppression. The Qutub minor was probably one such monument but the Archeological survey is not allowed to investigate these falsehoods and continues denying our rightful culture

Hi Meg, hope you are doing fine. There are a few misconceptions I would like to clear.

1) Mughals were tyrannical rulers whose sole intention was to expand their religion and they had done forced conversions by swords and beheading millions those who refused to convert. I have raised this point because in the above article it mentions that Mughals have influenced Indian culture, which is completely absurd all they did was to disturb the fabric of culture and destroyed thousands of beautiful magnificent temples, plundered a large amount of wealth.

2)well my main point is the structure which everybody mentions ‘Qutub Minar’ is originally called VISHNU STAMBHA OR DHRUVA STAMBA is there long before Mughals have arrived, what they just did was disfigured it. here is the following explanation regarding the history of Misnomered Qutub minar..

In Arabic “Qutub” literally means ‘axis’, ‘pivot’ or ‘pole’. Qutb can refer to celestial movements and used as an astronomical term or a spiritual symbol. So the term ‘Qutub Minar’ signifies an astronomical Tower. That was how it was described to Sultan and later referred to in court correspondence. In course of time the name of Sultan Qutubuddin came to be unwittingly associated with the Qutub Tower leading to the misleading assertion that Qutubuddin built the Qutub Minar.

– by Prof. M.S. Bhatnagar, Ghaziabad (India) June 10, 1977

This unique and unprecedented structure so-called QUTB MINAR. It uncovers the truth and knocks out all confusing, contradictory and fabricated explanations given by chroniclers of the Moslem Kings of Delhi and some archaeologists about the history and purpose of this lofty stone-tower.

A visit which fostered the present research :

In 1961, some college students went with prof Bhatnagar to the Qutb Minar and engaged an official guide, an M.A. in History. Questions and answers between our party and the govt guide are given below in brief :-

Q. What was the purpose of building this ‘MINAR’ ?

A. Victory Tower.

Q. Whose victory over whom ?

A. Md. Ghori’s victory over Rai Pithaura (Prithvi Raj)

A. At Tarain near Panipat.

Q. Why is the Victory Tower at Delhi ?

A. Do not know.

One gentleman from the visitors, a Lecturer in History in the University of Delhi, took up the threat and answered: The Victory Tower was commenced by Ghori because Delhi became his capital.

Q. Objection, Sir! Ghori never had his capital at Delhi. His capital was at Ghazni. What logic is there in building the Victory Tower in Delhi ?

A. Silence.

Q. Even if the Minar was commenced by Ghori, its name ought to have been ‘GHORI MINAR’ and not ‘QUTB MINAR’. Why is it called ‘Qutb Minar’ ?

A. It was probably Qutubuddin Aibak, slave of Ghori, who laid the foundation of the minar for his master.

Q. If this is true, what made him choose Delhi as the site for the Victory Tower?

A. Delhi was the capital of Qutbuddin Aibak.

Q. It is said that the building of the Minar was commenced during the life time of Ghori. When Ghori was alive, the question of his slave’s capital being at Delhi does not arise. After the death of Ghori, Qutbuddin was crowned at Sultan at Lahore. He ruled from Lahore and not Delhi and ultimately died at Lahore. His capital was at Lahore ? Why did he build the Victory Tower at Delhi ?

Somebody from the audience asserted that the Minar was not a victory tower but a ‘Mazina’ (Muezzin’s Tower in mosque) attached to ‘Quwwat-ul-Islam Mosque’.

Q. The word ‘Quwwat-ul-Islam Mosque’ is unknown to contemporary history of India. This word was coined by Sir Saiyid Ahmad Khan in the first part of the nineteeth century. Do not be surprised to know that the name ‘QUTB MINAR’ too, is not known to Indian History. It is also a recent fabrication. If, for the sake of argument, we take it for granted that the minar is a muezzin’s tower, the mosque assumes primary importance and the tower secondary, but unfortunately the mosque, as you see it, is in complete ruins. How do you account for the mosque of primary importance to be in ruins and the muezzin’s tower, a building of no consequence, to be standing in full majesty ?

A. No Answer.

‘Masjid & Mazina’ with regard to the Qutb Minar is a “COCK & BULL STORY”. The so called Qutb Minar and the ruined Jama Masjid close by cannot be ascribed to the same builder. The Qutb Minar is a much older tower.

Quranic inscriptions on the Minar

The Quranic inscriptions on the Minar are forced and lifeless insertions between forceful and beautiful frieze-bands of the pure HINDU DESIGN. To consider the minar of Moslem origin from the Quranic inscriptions would be labelling a non-Muslim as a Mussalman because circumcision has been forced on him.

3)The Minar is in fact the Dhurva Stambha or the central observation tower of an ancient Hindu Astronomical Observatory. The tower looks like a 24-petalled lotus flower from top view. each petal representing an “HORA”, i.e., an hour on a 24-hour dial. Vertical projection lines drawn from the mid points of stone-flutings on the top of each storey of the tower to the horizontal plane at its base create a lotus flower similar to what can be seen from the sky over the top of the tower – bottom. The 24-petalled architectural lotus flower is purely a Hindu concept. It cannot be attributed to any Moslem king from dry parts of Western Asia where lotuses do not grow. About the Qutub Minar itself there is overwhelming proof that it was a Hindu tower existing hundreds of years before Qutubuddin and therefore it is wrong to ascribe the tower to Qutubuddin.

The township adjoining the Qutub Minar is known as Mehrauli. That is a Sanskrit word Mihira-awali. It signifies the township where the well known astronomer Mihira of Vikramaditya’s court lived along with his helpers, mathematicians and technicians. They used the so-called Qutub tower as an observation post for astronomical study. Around the tower were pavilions dedicated to the 27 constellations of the Hindu Zodiac.If one were to hoover in an aeroplane over the top of the tower the various galleries sliding into each other from top to bottom appear like a 24-petal lotus in full bloom. The figure 24 being a multiple of 8 is sacred in Vedic tradition. Even the brick red colour of the tower is sacred to the Hindus.

4) Qutubuddin has left us an inscription that he destroyed these pavilions. But he has not said that he raised any tower. The ravaged temple was renamed as Kuwat-ul-Islam mosque.

Stones dislodged from the so-called Qutub Minar have Hindu images on one side with Arabic lettering on the other. Those stones have now been removed to the Museum. They clearly show that Muslim invaders used to remove the stone- dressing of Hindu buildings, turn the stones inside out to hide the image facial and inscribe Arabic lettering on the new frontage.

Bits of Sanskrit inscriptions can still be deciphered in the premises on numerous pillars and walls. Numerous images still adorn the cornices though disfigured.

The tower is but a part of the surrounding structures. It is not that while the temples around are earlier Hindu buildings there was sufficient space left in between for Qutubuddin to come and build a tower. Its very ornate style proves that it is a Hindu tower. Mosque minarets have plane surfaces. Those who contend that the tower was meant to call the Muslim residents to prayer have perhaps never tried to go to the top and try to shout to the people below. Had they done so they would have found out for themselves that no one on the ground can hear them from that height. Such absurd claims have been made to justfy Muslim authorship of earlier Hindu buildings.

At either side of the entrance is the stone lotus flower emblem which also proves that it was a Hindu building. The stone flowers are a very important sign of the Hindu author- ship of mediaeval buildings. Muslims never use such flowers on the buildings they construct.

The frieze Patterns on the tower show signs of tampering, ending abruptly or in a medley of incongruent lines. The Arabic lettering is interspersed with Hindu motifs like lotus buds hanging limp. Sayyad Ahmad Khan, a staunch Muslim and a scholar, has admitted that the tower is a Hindu building. I have taken all this time to explain just because most peoples source of information is from wiki or another website which doesn’t have proper structured analysis of contest. It is same way as if there was internet in the 12th or 13th century then if you google what earth looks like you would obviously get flat as an answer as everybody in the west believed at that point of time, the same analogy can be attributed to Qutub minars history..

Hi Prashan, thanks for adding this historical context, it’s great to be able to provide people with deeper knowledge into the history than can be found otherwise online.

It’s very obvious that you have a deep understanding of the subject, so I appreciate your comments :)

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Great scientific engineering and history !!! i visited onces

Glad to hear you had a fabulous time! It is indeed an incredible site :)

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Qutub Minar not part of the Mughal Dynasty But associated with Slave Dynasty which is included in the broad umbrella of Delhi Sultanate

Thanks Davood, I will read up on the Slave Dynasty further :)

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Hi, You have written a nice post and the images are really very nice.

Just to add some more information: Construction of the Qutub Minar was started in 1199 by the founder of Delhi Sultanate, Qutubuddin Aibak. Three more storeys were completed by Shamsuddin Iltumish, Qutubuddin Aibak’s successor and son-in-law.

A lightning strike destroyed the top storey of Qutub Minar in 1369. Firoz Shah Tughlaq replaced the damaged storey and added another one.

Entrance to the Qutub Minar was added by Sher Shan Suri. An earthquake in 1505 damaged Qutub Minar and was repaired by Sikander Lodi.

Qutb ud-Din Aibak dedicated the minaret to the Muslim Sufi mystic, saint and scholar of the Chishti Order, Qutbuddin Bakhtiar Kaki. Uncertainty hovers around the naming of the tower also with some suggesting it was named after the Sufi saint, Qutbuddin Bakhtiar Kaki while others believe it was named after Qutb ud-Din Aibak himself.

I sometime back wrote a post about Qutub Minar. Do read it.

Do let me know about it.

Thanks for sharing your additional facts Vikram, it’s an interesting structure with a long history indeed! I’ll check out your post on it :)

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Hiee thank-you for such a great description . It was very helpful for my school project ?.

You’re most welcome, so glad it could be of help :)

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Hey! I would like to know when this was publsihed?

Hi Thasneem, this post was published December 2 2018 :)

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Please . Be aware about fake information. Qutab minar is not made my bloody mughals. It was made my Raja vikramaditya. And it’s named as VISHNU STAMBH

Thanks for sharing, we will read up on this further :)

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Beware of fake story! Someone is trying to destroy Mughal history (it’s also step for some organisation to erase Muslim history in India).

When Qutub Minar has its own history. Some organisations are trying to change the history as they can’t make their own history.

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Thanks a lot for posting this, It really helped me for my history project.

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The Qutb complex and early Sultanate architecture

The courtyard of the Qutb mosque, c. 1192, Qutb archaeological complex, Delhi (photo: Indrajit Das, CC BY-SA 4.0). In the foreground are pillars of the colonnaded walkway and in the background is a c. 4th – 5th century iron pillar and the mosque's arched screen and prayer hall.

The courtyard of the Qutb mosque, c. 1192, Qutb archaeological complex, Delhi (photo: Indrajit Das , CC BY-SA 4.0). In the foreground are pillars of the colonnaded walkway and in the background is a c. 4th – 5th century iron pillar and the mosque’s arched screen and prayer hall.

Layers of cultural, religious, and political history converge in the Qutb archaeological complex in Mehrauli, in Delhi, India. In its beautiful gateways, tombs, lofty screens, and pillared colonnades is a record of a centuries-long history of artistic vision, building techniques, and patronage. At the heart of the Qutb complex is a twelfth century mosque — an early example in the rich history of Indo-Islamic art and architecture.

The Qutb mosque is important for our understanding of the early part of the Delhi Sultanate (1206 – 1526), a period when new rulers would seek to cement their authority and legitimacy as kings in northern India. “Delhi Sultanate” is a collective term that refers to the Turko-Islamic dynasties that ruled, one after the other, from Delhi. [1] The monuments discussed in this essay were built by the three earliest rulers of the Sultanate. [2]

Plan of the Qutb complex showing the phases of construction of select monuments (photos: clockwise from top, Indrajit Das, CC BY-SA 4.0; Bikashrd, CC BY-SA 4.0; Kavaiyan, CC BY-SA 2.0; Alimallick, CC BY-SA 3.0)

Plan of the Qutb complex showing the phases of construction of select monuments (photos: clockwise from top, Indrajit Das , CC BY-SA 4.0; Bikashrd , CC BY-SA 4.0; Kavaiyan , CC BY-SA 2.0; Alimallick , CC BY-SA 3.0)

In addition to the mosque, this essay discusses the following structures in the Qutb complex of monuments :

  • the iron pillar
  • the tomb of Iltutmish
  • the Alai Darwaza
  • and the Alai minar

The 238 foot tall Qutb Minar in the background, c. 1192, Qutb archaeological complex, Delhi (photo: Indrajit Das, CC BY-SA 4.0). In the foreground is a c. 4th – 5th century iron pillar and the 12th century Qutb mosque.

The 238 foot tall Qutb Minar in the background, c. 1192, Qutb archaeological complex, Delhi (photo: Indrajit Das , CC BY-SA 4.0).

The first Sultan of the Delhi Sultanate

Before Qutb al-Din Aibak was the first sultan of the Delhi Sultanate, he was a Turkic military slave and a general in the army of the Ghurid dynasty of Afghanistan. He played an important role in conquering Delhi in 1192, as part of the territorial ambitions of t he eleventh century Ghurid ruler Muhammad Ghuri.

As the Ghurid administrator in Delhi, Aibak oversaw the building of congregational mosques, including the Qutb mosque. The mosque is believed to have been built quickly as a matter of necessity—not only would the Ghurid forces have needed a place to pray, but a mosque was crucial for the proclamation of the name of the ruler during the weekly congregational prayer. In this context, such proclamations would have affirmed the legitimacy of Muhammad’s Ghuri’s right to rule. 

Stylistic influences that define early Delhi Sultanate architecture

Map showing the Qutb archaeological complex in Delhi, India

Map showing the Qutb archaeological complex in Delhi, India

Islamic monuments in South Asia did not begin with the Delhi Sultanate; mosques were built when Islam was introduced in Sindh (in present-day Pakistan) in the eighth century as well as for Muslim merchants and communities who lived in various ports and towns across the subcontinent. Few of these structures have survived however and the Qutb mosque holds the distinction of being the oldest mosque in Delhi, an early example of Islamic architecture in India, and one that synthesizes Persian, Islamic, and Indian influences.

Qutb al-Din Aibak had come to India from Afghanistan and was familiar with its diverse architectural landscape. Afghanistan’s architecture in the twelfth and thirteenth centuries reflected both its pre-Islamic and Islamic history, as well as cultural exchange with Central Asia and India. Historians also describe the court of the Delhi Sultanate as Persianized, because it made use of the Persian language, literature, and Perso-Islamic art and architecture.

The architecture of the Delhi Sultanate is notable for its stylized decorative ornament which seamlessly incorporates features from Islamic artistic traditions such as arabesques (intertwining and scrolling vines), calligraphy, and geometric forms with Indian influences such as the floral motifs that adorn the calligraphy in the Qutb complex minar (tower) below.

Detail of the Qutb Minar, begun c. 1192, Qutb archaeological complex, Delhi (photo: Dennis Jarvis, CC BY-SA 2.0)

Detail of the Qutb Minar, begun c. 1192, Qutb archaeological complex, Delhi (photo: Dennis Jarvis , CC BY-SA 2.0)

The hand of the Indian mason is discernible in the post and lintel and corbeling methods of construction employed in the earliest monuments in the complex, namely the Qutb mosque colonnade and prayer hall, i ts screen, and Iltutmish’s tomb.   Later monuments at the Qutb complex (such as the fourteenth-century gateway Alai Darwaza) show a shift towards building techniques common in Islamic architecture outside of India. Arches in the Alai Darwaza, for instance, are not corbeled, but rather built with a series of wedge-shaped stones and a keystone. 

A corbeled arch on the left (inset: Qutb mosque screen, dated 1198) and arch with a keystone on the right (inset: entrance to the Alai Darwaza, dated 1311). Photos: Gerd Eichmann, CC BY-SA 4.0; Varun Shiv Kapur, CC BY 2.0).

A corbeled arch on the left (inset: Qutb mosque screen, dated 1198) and arch with a keystone on the right (inset: entrance to the Alai Darwaza, dated 1311). Photos: Gerd Eichmann , CC BY-SA 4.0; Varun Shiv Kapur , CC BY 2.0).

Entrance into the Qutb mosque, begun c. 1192, Qutb archaeological complex, Delhi

The Qutb mosque and architectural re-use

The main entrance into the mosque today is on its east side. This arched doorway leads to a pillared colonnade and an open-air courtyard that is enclosed on three sides. Directly across from the main entrance, at the far end of the mosque, is an iron pillar, a monumental stone screen, and a hypostyle  prayer hall.  

P illars, ceilings and stones from multiple older Hindu and Jain temples were reused in the construction of the colonnades surrounding the mosque’s open courtyard and in the prayer hall. Since the desired height for the colonnade did not match the height of older temple pillars, two or three pillars were stacked, one on top of the other, to reach the required elevation. 

A view of a temple ceiling (constructed in the post and lintel and corbel technique) and pillars in the colonnaded walkway of the Qutb mosque, begun c. 1192, Qutb archaeological complex, Delhi (photo: Divya Gupta, CC BY-SA 3.0).

A view of a temple ceiling (constructed in the post and lintel and corbel technique) and pillars in the colonnaded walkway of the Qutb mosque, begun c. 1192, Qutb archaeological complex, Delhi (photo: Divya Gupta , CC BY-SA 3.0).

Indian temple pillars are often adorned with anthropomorphic figures of deities and divine beings, mythical zoomorphic, and apotropaic motifs, as well as decorative bands of flowers. A belief by the builders of this mosque in a proscription against the portrayal of living beings is evident in the removal of the faces carved in the older stonework. Other decorative motifs were left untouched, likely for their apotropaic and ornamental qualities.  

View of pillars in the colonnaded walkway (left) and pillar detail with faces obscured (right), Qutb archaeological complex, Delhi (photos: Johan Ekedum, CC BY-SA 4.0; Ronakshah1990, CC BY-SA 4.0)

View of pillars in the colonnaded walkway (left) and pillar detail with faces obscured (right), Qutb archaeological complex, Delhi (photos: Johan Ekedum , CC BY-SA 4.0; Ronakshah1990 , CC BY-SA 4.0)

Art historian Finbarr Flood has examined the complex motivations behind the re-use of stone at the Qutb mosque within a broad socio-political framework and has asked questions that go beyond the generally held view of religious iconoclasm (destruction of images). [3] Flood’s work has pointed to the probable use of spoliated (repurposed) stones from temples associated with the polities that were conquered by the Ghurid army (hence suggesting a political rather than religious motive), and has examined the important artistic interventions at the mosque (such as the meaning behind the addition of new stones that were carved to emulate temple pillars). [4]

Courtyard of the Qutb mosque, begun c. 1192, Qutb archaeological complex, Delhi (photo: Daniel Villafruela, CC BY-SA 3.0). A c. 4th – 5th century iron pillar and the 12th century stone screen and prayer hall built by Qutb al-Din Aibak are seen here.

Courtyard of the Qutb mosque, begun c. 1192, Qutb archaeological complex, Delhi (photo: Daniel Villafruela , CC BY-SA 3.0). A c. 4th – 5th century iron pillar and the 12th century stone screen and prayer hall built by Qutb al-Din Aibak are seen here.

In 1198 Aibak commissioned a monumental sandstone screen with five pointed arches that was built between the courtyard and the prayer hall. The screen was constructed with corbeled arches and is emphatically decorative with bands of calligraphy, arabesques, and other motifs, including flowers and stems that pop over, under, and through the stylized letters (see below).

An arch in the screen (left) and a detail showing the calligraphy on the screen (right), Qutb mosque, screen begun c. 1198, Qutb archaeological complex, Delhi (photos: Varun Shiv Kapur, CC BY 2.0; Dennis Jarvis, CC BY-SA 2.0)

An arch in the screen (left) and a detail showing the calligraphy on the screen (right), Qutb mosque, screen begun c. 1198, Qutb archaeological complex, Delhi (photos: Varun Shiv Kapur , CC BY 2.0; Dennis Jarvis , CC BY-SA 2.0)

The prayer hall west of the screen has lost most of its components and the original mihrab (the niche that marks the direction of Mecca) no longer survives. Qutb mosque, c. 1192-3, Qutb archaeological complex, Delhi (photo: Ronakshah1990, CC BY-SA 4.0).

The prayer hall west of the screen has lost most of its components and the original mihrab (the niche that marks the direction of Mecca) no longer survives. Qutb mosque, c. 1192-3, Qutb archaeological complex, Delhi (photo: Ronakshah1990 , CC BY-SA 4.0).

Iron pillar in the courtyard of the Qutb mosque, dated c. 4th—5th century C.E., Qutb archaeological complex, Delhi (photo: Ranjith Siji, CC BY-SA 4.0)

Iron pillar in the courtyard of the Qutb mosque, dated c. 4th—5th century C.E., Qutb archaeological complex, Delhi (photo: Ranjith Siji , CC BY-SA 4.0)

An enduring legacy

In 120 6, following the death of Muhammad Ghuri, Aibak declared himself ruler of the independent Mamluk (translated as “slave”) dynasty. Aibak’s efforts in building the Qutb mosque would endure longer than his tenure as sultan. L ater rulers retained the mosque during expansions, indicating their reverence for the first mosque built in Delhi, and their regard for Aibak himself.

When Iltutmish became the new sultan of the Mamluk dynasty in 1211, he made Delhi the capital of the sultanate. During his reign, Iltutmish extended the screen and prayer hall on both sides of the west end of t he Qutb mosque and added surrounding colonnades that, in effect, enclosed the original mosque. Iltutmish is also believed to have been responsible for the installation of the iron pillar in the mosque, a dhwaja stambha (ceremonial pillar) that dates to the fourth or fifth century and was originally installed in a Hindu temple.

The pillar has an inscription in the Sanskrit language that praises and eulogizes a ruler. In installing the pillar in the mosque and giving it pride of place, Iltutmish was following a tradition of previous rulers who appropriated such emblems of historic kingship to announce their legitimacy. In appropriating the pillar—and in effect the Qutb mosque as a whole—Iltutmish sought to affirm his political authority and legitimacy. [5]

Just as Iltutmish enclosed Aibak’s mosque with his additions, Ala al-Din Khalji , the ruler of the next Sultanate, would enclose the extension built by Iltutmish. Khalji had even grander plans , although his efforts were only partially realized (see annotated plan below). 

Plan of the Qutb complex showing the extension of the mosque by Iltutmish and Ala al-din Khalji

Plan of the Qutb complex showing the extension of the mosque by Iltutmish and Ala al-din Khalji

Qutb Minar, begun c. 1192–3, Qutb archaeological complex, Delhi (photo: lensnmatter, CC BY-2.0)

Qutb Minar, begun c. 1192–3, Qutb archaeological complex, Delhi (photo: lensnmatter , CC BY-2.0)

The Qutb Minar

In 1192–93, soon after conquering Delhi, Aibak also began work on the Qutb Minar, the impressive 238 foot tall minaret (tower) of red and light sandstone for his Ghurid overlord. The minar’s tapering, fluted, and angular bands contribute to the soaring affect of the monument. Its balconies are decorated with muqarna style (three-dimensional honeycomb forms) corbels that allow us to imagine the expansive views of Delhi from each of its five stories. The minar is decorated with bands of calligraphy that are both historic (referencing Muhammad Ghuri) and religious.

Detail of the Qutb Minar, begun c. 1192–3, Qutb archaeological complex, Delhi (photo: juggadery, CC BY-2.0)

Detail of the Qutb Minar, begun c. 1192–3, Qutb archaeological complex, Delhi (photo: juggadery , CC BY-2.0)

Construction on the minar had only reached the height of its first story at the time of Aibak’s death in 1210. The minar would be completed by Iltutmish and its great height and beauty would became emblematic of the power of the Delhi Sultanate.

Exterior view of Iltutmish’s tomb, c. 1236, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur, CC BY 2.0)

Exterior view of Iltutmish’s tomb, c. 1236, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur , CC BY 2.0)

An open-air tomb

Iltutmish’s tomb, which the namesake commissioned during his reign, is located in the northwest corner of the Qutb complex, outside of the mosque’s courtyard. Constructed from new stone (that is, not spolia), this square tomb is relatively simple in its exterior decorative program, but its interior stuns with its overwhelming ornament. Tall pointed arches frame arched doorways and niches, and calligraphic inscriptions from the Quran, floral ornament, arabesques, and geometric patterns adorn the walls.

Although it has been suggested that the tomb is missing its dome, its absence may have been intentional, allowing light to bathe the marble grave marker. Like the ornament that surrounds the tomb’s interior, this light directs our focus to the center of the monument, below which lies Iltutmish’s burial chamber.

Iltutmish’s tomb, c. 1236, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur, CC BY 2.0)

Iltutmish’s tomb, c. 1236, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur , CC BY 2.0)

Like the Qutb mosque and screen, Iltutmish’s tomb was built in the post and lintel fashion and its arches were corbeled. In contrast, less than a hundred years later, arches in Ala al-Din Khalji’s monuments were constructed with a keystone at its summit.

Domed gateways

Ala al-Din Khalji, a fourteenth century ruler who conducted many campaigns to subjugate rivals and to increase his wealth, had plans to expand the Qutb complex substantially. Although he was largely unsuccessful in realizing these ambitions, a ceremonial gateway attributed to his patronage is one of the site’s most important monument s. It is the only remaining monumental gateway of four that are believed to have been built along the perimeter walls of the complex. 

Alai Darwaza, c. 1311, Qutb archaeological complex, Delhi (photo: Dennis Jarvis, CC BY-SA 2.0)

Alai Darwaza, c. 1311, Qutb archaeological complex, Delhi (photo: Dennis Jarvis , CC BY-SA 2.0)

Known as the Alai Darwaza, the gateway is a square structure built in 1311. Like Iltutmish’s tomb, the gateway is built from new stone. T he tall red base, the alternation of white marble and red sandstone ornament, and the latticed windows lend substantial grandeur to the gateway. 

The arches in the Alai Darwaza are in the form of horseshoe arches (literally an arch in the form of a horseshoe); the same form is used to also ornament the squinches , i.e., the transition (at the corners of the structure) from the square base to the octagonal ceiling that helps receive the dome. The dome rests on the arches and squinches, in the fashion commonly found in contemporaneous Islamic architecture outside of India.

Interior of the Alai Darwaza showing part of the dome, horseshoe-arch doorways, and the squinch (in the ceiling corner, above the latticed window), c. 1311, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur, CC BY 2.0)

Interior of the Alai Darwaza showing part of the dome, horseshoe-arch doorways, and the squinch (in the ceiling corner, above the latticed window), c. 1311, Qutb archaeological complex, Delhi (photo: Varun Shiv Kapur , CC BY 2.0)

While building techniques changed from the corbeled arches of the Qutb mosque to the keystone-arches of the Alai Darwaza, there were also continuities. The use of Indic style architectural ornament (flowers, lotus buds, and bells), for example, remained an emphatic part of the sculptural vocabulary of Sultanate architecture.

Ala al-Din also began construction of a minar that would have been considerably taller than the Qutb Minar, had it been completed—the unfinished base rises 80 feet in height. All that was built is the rubble core of the structure; the minar would have eventually been faced with stone, perhaps in a fashion and with adornment similar to that of the Qutb Minar.

Alai Minar, c. 1311, Qutb archaeological complex, Delhi (photo: Kavaiyan, CC BY-SA 2.0)

Alai Minar, c. 1311, Qutb archaeological complex, Delhi (photo: Kavaiyan , CC BY-SA 2.0)

The early sultans of the Delhi Sultanate employed architecture as a tool to announce, maintain, and advance their identity as rulers.   Much like older monuments were appropriated in the construction of the Qutb mosque, subsequent sultans appropriated the Sultanate’s earliest work to advance their claims to legitimacy.

The Qutb complex today

The Qutb complex of monuments is now a popular tourist destination, a transformation that can be traced back to the nineteenth century when the grounds were redesigned to appeal to English colonial visitors. The monuments were surrounded by neatly manicured lawns, roads were diverted for the exclusive use of visitors, and enclosures were built to fashion a tranquil setting. Although the Qutb complex has been changed throughout its history, the vision of its original builders remain plainly transparent.

Many thanks to Dr. Marta Becherini for her comments on this essay.

[1] The five dynasties of the Delhi Sultanate were: Mamluk (1206–90), Khalji (1290–1320), Tughlaq (1320–1414), Sayyid (1414–51), and Lodi dynasties (1451–1526). 

[2] These were Qutb al-Din Aibak (ruled 1206–10) and Shams al-Din Iltutmish (r. 1211–36) of the Mamluk Sultanate, and Ala al-Din (r. 1296–1316) of the Khalji Sultanate.

[3] Flood has shown that the inscription referencing the use of stone from 27 temples in the mosque’s entrance is anachronistic to Aibak’s reign; it is hence not considered here. See Finbarr Barry Flood, “Appropriation as Inscription: Making History in the First Friday Mosque of Delhi.” In Reuse value [electronic resource] : spolia and appropriation in art and architecture from Constantine to Sherrie Levine , edited by Richard Brilliant and Dale Kinney (Burlington: Ashgate, 2005), pp. 121–47.  

[4] See Flood’s Objects of translation: material culture and medieval “Hindu-Muslim” encounter  (Princeton: Princeton University Press, 2009); “Refiguring Iconoclasm in the early Indian mosque.” In Negating the Image: Case Studies in Iconoclasm , edited by Anne McClanan and Jeff Johnson (Burlington: Ashgate, 2005), pp. 15–40; and “Appropriation as Inscription.” 

[5] Flood, Objects , pp. 247–51. 

Additional resources

Watch Qutb Minar and its Monuments, Delhi , from UNESCO.

Catherine B. Asher and Cynthia Talbot,  India before Europe  (Cambridge: Cambridge University Press, 2006).

Aditi Chandra, “On  Becoming  a Monument: Landscaping, Views, and Tourists at the Qutb Complex,” in On the Becoming and Unbecoming of Monuments: Archaeology, Tourism and Delhi’s Islamic Architecture (1828-1963). University of Minnesota, 2011, pp. 16-70.

Finbarr Barry Flood, “Appropriation as Inscription: Making History in the First Friday Mosque of Delhi.” In Reuse value [electronic resource] : spolia and appropriation in art and architecture from Constantine to Sherrie Levine , edited by Richard Brilliant and Dale Kinney (Burlington: Ashgate, 2005), pp. 121-47.  

Finbarr Barry Flood, Objects of translation: material culture and medieval “Hindu-Muslim” encounter  (Princeton: Princeton University Press, 2009).

Finbarr Barry Flood, “Refiguring Iconoclasm in the early Indian mosque.” In Negating the Image: Case Studies in Iconoclasm , edited by Anne McClanan and Jeff Johnson (Burlington: Ashgate, 2005), pp. 15–40.

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Qutb Complex

Indo-islamic architecture.

By Indian National Trust For Art and Cultural Heritage (INTACH), Delhi Chapter

Probably the oldest continuously inhabited region in Delhi, the area around the Qutb Complex, commonly known as Mehrauli, is the site of Delhi’s oldest fortified city, Lal Kot, founded by the Tomar Rajputs in AD 1060.  The Turks invaded the city of Lal Kot in AD 1192 and with this brought in the Sultanate rule. The Quwwatul- Islam Mosque (1192) is a masterpiece of Indo-Muslim art and one of the oldest mosques in India.  Probably the most significant building of early Sultanate rule is the Qutb Minar (A UNESCO World Heritage Site) built in the early part of the thirteenth century. Around the Qutb are important buildings like Iltutmish’s Tomb(1235), the magnificent Alai Darwaza (1310), and Alauddin’s Madrasa (1317) built by later sultans such as Iltutmish and Alauddin Khalji.  Alauddin Khalji also started to build another minar, that was meant to overshadow the Qutb Minar completely. The construction of this building was abandoned after his death and today, only a rubble base known as the Alai Minar remains.

Map of the Qutb Complex

"Qila Lal Kot"

Qila Lal Kot

Lal Kot was built by the Rajput Tomar ruler Anang Pal II in the mid-eleventh century after they shifted from their previous settlement Suraj Kund. The Chauhan rule saw further expansion into the fortified area that became Qila Rai Pithora.

A veneer of quartzite blocks on the walls is supported by rubble. The brick superstructure, a few remains of which can be seen was built either at this time or in the Sultanate period. One can also discern the ruins of gateways and bastion along the old walls.

"Late Mughal Garden and Sarai"

A map of 1876 indicates an important traverse route through the Qutb Complex connecting Delhi and Gurgaon. The garden belonging to the late Mughal era and the sarai (inn) within the Qutb Complex were probably built as a halting place for travellers to Delhi along this route. The complex also finds mention in early twentieth century descriptions as a rectangular, enclosed, late-Mughal garden with compartments, and a mosque in rubble masonry abutting the enclosing walls. Today the sarai stands at the entrance of the Qutb Complex with a lush green lawn in the centre, embellishing the space even more. The garden, currently closed for public, adjoins the sarai complex which comprises of an L-shaped series of enclosures that housed the travellers.

"Tomb of Imam Zamin"

East of the Alai Darwaza stands the tomb of Imam Zamin. A native of Turkestan, Zamin came to India during the reign of Sikandar Lodi (ad 1488–1517) and probably discharged important duties in connection with the Quwwat-ul- Islam Mosque. This striking tomb is typical of the Lodi period with sandstone piers filled in with lattice screens. The square chamber is surmounted by a dome of sandstone covered with plaster, rising from an octagonal drum.

"Alai Darwaza"

The Alai Darwaza was conceived to be the main gateway to the ambitious extension of the Quwwat-ul-Islam Mosque undertaken by Alauddin Khalji in the early fourteenth century. Its four gateways, forming a square, are covered by a wide, bulging dome with a central knob, resting on horse-shoe shaped arches.

Alai Darwaza: One of the finest examples of the early Sultanate style of architecture in India.

Finished in red sandstone and marble, the entire gateway except the dome is richly carved with geometrical patterns and inscriptions in naskh characters.

The arches are decorated with a lotus bud fringe on the underside, features that seem to be an influence of West-Asian traditions

"Qutb Minar"

One of the great iconic buildings of the thirteenth century, this majestic cylindrical tower continues to be a symbol of fortitude and architectural brilliance of the country. Its construction marked the victory of the Turks over the indigenous Chauhan Dynasty. At the same time its style and embellishments represented the beginnings of an architectural style combining Indian and Central/West-Asian traditions. The construction started during Sultan Aibak’s rule (1192–1210) who only lived to see the completion of the base and the first storey, 29 m high. The minar appears to have derived its name from its founder, Qutbuddin Aibak. Alternately, it is also believed that the minar was named in honour of a local saint Bakhtiyar Kaki, popularly known as Qutb Sahib who had greatly inspired Sultan Iltutmish (successor of Sultan Aibak).

Tallest of all, the first storey evidently depicts a conbination of Indian and Islamic aesthetics with intricate floral patterns, undulating outlines, and even bells at some places blending beautifully with verses of Quran engraved.

Rising up to nearly 72.5 m, the tower tapers extensively from a diameter of 14 m at the base to approximately 3 m at the top, as an embellished inverted cone reaching the sky. A spiral staircase inside with nearly 379 steps leads to the top.

Built in red sandstone, marble, and quartzite, all storeys are surrounded by a projected balcony encircling the minar that are supported by exquisitely carved stone brackets.

"Quwwat-ul-Islam Mosque"

Quwwat-ul-Islam (‘Might of Islam’) Mosque, derives its name from the merit of being the first mosque built in Delhi after Islamic conquest at the end of the twelfth century, by Qutbuddin Aibak, the first sultan of the Slave Dynasty. Known to be the first building in the Qutb Complex, the mosque was built in a period of four years. The first set of boundaries were acquired over twenty-seven Hindu-Jain temples that were demolished as an act of war to establish the power of Ghurid Turk rule in the newly acquired city of Delhi. Expansion of the mosque continued after Aibak's death by his able son-in-law and General of the Army, Iltutmish, in 1230. Extension of the western screen wall from either side, enclosing the original boundaries and the Qutb Minar resulted in a space almost double the size of the original mosque.

The massive stone screen erected a few years later continues to be the only original Islamic element left in the mosque; consisting of a central corbelled arch, 6.7m wide and 16 m high, with two similar, smaller arches on either side. Constructed in rubble masonry, the arch is faced and profusely carved in red sandstone with exquisite floral patterns, verses of the Quran in Arabic calligraphy.

Detail of carving on the stone screen

"The Iron Pillar"

Standing at the centre of the Quwwat-ul-Islam Mosque, the Iron Pillar is undeniably amongst the most famous heritage attractions in Delhi. Dating back to fourth century AD, the pillar bears a four-lined Brahmi inscription centrally along its length, that states that the pillar was installed by Chandragupta II  Vikramaditya, in honour of the Hindu god Vishnu.

Originally placed within a Vishnu Temple Complex at Udayagiri, the pillar for many unknown reasons was later moved to its current location. It is the oldest Hindu relic standing today in the sprawling Qutb Complex. Being a part of the complex even before Aibak’s conquest, the pillar perhaps stimulated the idea of a taller minar - the Qutb Minar.

Iron Pillar

This intriguing piece, a marvel of architecture and traditional knowledge, with its austerity and natural brilliance has never ceased to amaze archeologists, metallurgists, academicians, and of course tourists, for the way it has resisted corrosion through the last 1600 years. Placed right in front of the prayer hall, embedded 1 m below the ground, the pillar stands 7.5 m high, weighing approximately 6.5 tons and is made of 98% wrought iron of the purest quality. The pillar’s superior corrosion-resistance ability is attributed to the pure composition of iron, a high presence of phosphorous, and the method of casting. It is a testimony to the unique skill achieved by ancient Indian iron smiths

"Iltutmish’s Tomb"

This self-built tomb of the second ruler of the Slave Dynasty, Shamsuddin Iltutmish, was built in 1235. The structure sits along the north-west corner of the Qutb Complex, next to Iltutmish’s own extensions of the Quwwat-ul-Islam Mosque, and was one of the first tombs to be built in the city.

The tomb is 9 square meters in plan. Its sheer austerity on the exterior, is a striking contrast to the heavily decorated interior. Constructed in Delhi quartzite and faced with red sandstone, the tomb finds access from all three sides leaving the west wall for the prayer niche (mihrab) facing Mecca.  The space inside, faced in red sandstone, is profusely carved with Arabic inscriptions, geometrical and intricate arabesque patterns displaying a maturation of the early style evident in the Qutb Mosque. Here too however, Hindu designs like the lotus, kalash, and bandhanwar (floral door hangings), have been used as motifs. Placed centrally over a raised platform is the main cenotaph in white marble with the burial chamber or the actual grave beneath the tomb.

Interior of Iltutmish's tomb

"Alauddin Khalji’s Tomb and Madrasa"

Alauddin Khalji, the second sultan of the Turko-Afghan Khalji Dynasty, acquired many districts and undertook extensive construction in and around Delhi. Within the Qutb complex, the sultan was involved in the construction and conception of many structures including the Alai Minar, an extension of the Quwwat-ul-Islam Mosque, and its magnificent gateway - the Alai Darwaza. In his honour, the sultan's nobles gathered immediately after his death and constructed a tomb and madrasa in his name in AD 1316. A learning center in conjunction with a tomb and madrasa appears here for the first time, perhaps inspired by West-Asian traditions. The complex sits at the back of the Qutb Complex, lying immediately to the south-west of Iltutmish's extension of the Quwwat-ul-Islam Mosque.

Originally entered through the north, the madrasa with an L-shaped layout comprises a series of cell-like enclosures that functioned as schoolrooms. The madrasa is essentially a row of seven rooms, two of them domed, along the western edge of a rectangular court. The square tomb is centrally placed towards the southern edge of the same court. With a pronounced entrance in the centre, the tomb is flanked on either side by chambers, seemingly smaller in scale, where perhaps rest the graves of Alauddin's family.

"Alai Minar"

This incomplete minar that lies within the northern boundaries of the Qutb Complex evidently symbolizes the supremacy and might of the sultan of the Khalji Dynasty, Alauddin Khalji. To commemorate his victory over his Deccan campaigns, the sultan dreamt of erecting a tower right opposite and twice the size of Qutb Minar inside the enclosure of the mosque. The 24.5 m high minar of just a single storey remained unfinished after the sultan’s death in 1316.

—All material for this exhibit has been taken from INTACH Delhi Chapter's publications. 

Lodi Garden Monuments

Indian national trust for art and cultural heritage (intach), delhi chapter, baolis of delhi, hauz khas complex, purana qila, firoz shah kotla, central vista.

Ancient Origins

Qutb Minar, the Incredible Victory Tower of the Mamluk Dynasty

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Islamic culture has left an indelible mark on India’s celebrated architectural heritage. One of the most remarkable examples is the Qutb Minar , also known as the Victory Tower and the tallest minaret in the world built of bricks. The monument was one of the first of the many remarkable structures created by the Delhi Sultanate and forms part of the Qutb complex, designated a UNESCO World Heritage Site.

The History of Qutb Minar, New Delhi

Ruled by several mainly Hindu dynasties at the time, from the 9 th to the early 11 th century, first Arab and then Muslim Turks raided deep into India. Mohammad of Gorh, sultan of the Ghurid Empire , absorbed Indian territories into his empire in the 12 th century. His general, Qutubuddin Aibak, also defeated several Hindu kingdoms. When the sultan died, Aibak made himself independent and established what was to become the Delhi Sultanate.

Qutubuddin Aibak built a number of massive monuments to commemorate his many victories and to legitimize his new Mamluk Dynasty . He started the construction of the minaret, Qutb Minar in the 1190s, not long after the commencement of the nearby Quwwat-ul-Islam Mosque.

The unfinished Alai Minar monument within the Qutb Minar complex in New Delhi which was intended to be taller than the Qutb Minar (MelissaMN / Adobe Stock)

The unfinished Alai Minar monument within the Qutb Minar complex in New Delhi which was intended to be taller than the Qutb Minar ( MelissaMN / Adobe Stock)

The Qutb Minar was one of the earliest minarets built in India and stands apart from the nearby mosque. Aibak completed the first story but the next three were built by a successor, Shams ud-Din Iltutmish. 

The minaret became known as the Victory Tower of Qutb Minar because it was not only a religious structure but also a monument to the growing power of the Delhi Sultanate . The minaret was restored by Firoz Shah Tughlaq, who added another story in the 14 th century. The Lodi Dynasty in the 16 th century rebuilt large sections after an earthquake and a series of lightning strikes. Sher Shah Suri, who briefly ousted the Mughals from Delhi , constructed an entrance to the tower. 

The tower was also used as an observation platform to monitor raiders and besieging armies. In the 19 th century, a cupola was added by a British official, but this was later taken down and is now on display at ground level.

In 1981, the electricity failed in the tower which led to a stampede down the tower’s 379 steps and resulted in the death of 45 people, mainly school children. Today Qutb Minar is India’s most popular monument and is visited by millions.

The Beauty of Qutb Minar Victory Tower

Located in Delhi, Qutb Minar is part of the Qutb complex which consists of many spectacular buildings and structures dating to the Delhi Sultanate. The Victory Tower was built largely of sandstone and is set in an extensive garden.

The Victory Tower measures 237 feet (72 m) high with a base diameter of 47 feet (14 m) and consists of angular and circular flutings, ornamental grooves, with an inscriptions dedicated to Mohammad of Ghor.

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Beautiful detail of Qutb Minar, highest stone minaret (kaetana / Adobe Stock)3

Beautiful detail of Qutb Minar, highest stone minaret ( kaetana / Adobe Stock)

The remaining tower is round and simple with geometric designs and quotes from the Quran, masterpieces done in Islamic calligraphy . The third story also has angular grooves, while the fourth is built of marble and has only a few inscriptions. The fifth level is constructed in a blend of marble and sandstone and also has relatively few designs. The tower has four loggias (balconies) with elaborately carved brackets.

The minaret is still in use and the faithful are called from here to the nearby Quwwat-ul-Islam mosque for prayer.

The Journey to Qutab Minar in New Delhi, India

The minaret is located in the historic heart of New Delhi, not far from a major metro station. A fee is charged to visit the location and it is open to the public from sunrise to sunset. It is no longer possible to enter the tower without permission after the 1981 tragedy.

Iron pillar, famous for rust-resistant composition of the metals used in its construction at Qutb complex at Delhi, India (anjali04 / Adobe Stock)

Iron pillar, famous for rust-resistant composition of the metals used in its construction at Qutb complex at Delhi, India ( anjali04 / Adobe Stock)

Not to be missed in the complex is the iron pillar thought to be constructed by Chundragupta II in the 4 th century. This ancient pillar is famous for its rust resistant properties.

As Qutb Minar holds great historic and religious significance for many local people, visitors are asked to behave appropriately.

Top image: Qutub Minar, the tallest brick minaret in the world, New Delhi, India.             Source: kingslyg / Adobe Stock

By Ed Whelan

Bhatia, A. (2015). T he gap between perceived and experienced services: A case study of Qutub Minar. Asian Journal of Multidimensional Research (AJMR), 4(1), 38-47 Available at: http://www.indianjournals.com/ijor.aspx?target=ijor:ajmr&volume=4&issue=1&article=005

Pandey, S. (1999). Qutab Minar . Architecture Plus Design, 16(4), 60 Available at: https://search.proquest.com/openview/b14d75235447a754756ecadae84826e8/1?pq-origsite=gscholar&cbl=1816889

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My name is Edward Whelan and I graduated with a PhD in history in 2008. Between 2010-2012 I worked in the Limerick City Archives. I have written a book and several peer reviewed journal articles. At present I am a... Read More

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Built in the early 13th century a few kilometres south of Delhi, the red sandstone tower of Qutb Minar is 72.5 m high, tapering from 2.75 m in diameter at its peak to 14.32 m at its base, and alternating angular and rounded flutings. The surrounding archaeological area contains funerary buildings, notably the magnificent Alai-Darwaza Gate, the masterpiece of Indo-Muslim art (built in 1311), and two mosques, including the Quwwatu'l-Islam, the oldest in northern India, built of materials reused from some 20 Brahman temples.

Description is available under license CC-BY-SA IGO 3.0

Qutb Minar et ses monuments, Delhi

Construit au début du XIII e siècles à quelques kilomètres au sud de Delhi, le minaret de Qutb Minar est une tour de grès rouge haute de 72,5 m, d'un diamètre de 14,32 m à la base et de 2,75 m au sommet, avec des cannelures et des encorbellements de stalactites. La zone archéologique avoisinante comprend des tombeaux, le magnifique portail d'Alai-Darwaza, chef-d'œuvre de l'art indo-musulman bâti en 1311, et deux mosquées, dont celle de Quwwat-ul-Islam, la plus ancienne de l'Inde du Nord, faite de matériaux provenant d'une vingtaine de temples brahmaniques.

نصب قطب مينار ، دلهي

إنّ منارة قطب مينار التي شُيّدت في بداية القرن الثالث عشر على بُعد كيلومترات من جنوب دلهي هي برج من الحجر الرملي الأحمر يبلغ ارتفاعه 72.5 متراً وقطر قاعدته 14.32 متراً وقمته 2.75 ذو ضلوع حجرية وخرجات في الرواسب الكلسية المتحجرة. تشمل المنطقة الأثرية المجاورة أضرحة، وبوابة عاليه دروازه وهي تُحفة الفن الهندي-المسلم التي شيّدت عام 1311، ومسجدين أحدهما يُطلق عليه اسم قوات الإسلام، المسجد الأقدم في الهند الشمالية المصنوع من مواد أولية مصدرها عشرات المعابد البرهمانية.

source: UNESCO/CPE Description is available under license CC-BY-SA IGO 3.0

德里的顾特卜塔及其古建筑

顾特卜塔位于德里南部几公里处,建于13世纪早期。这座红砂石尖塔高72.5米。基座直径14.32米,塔峰直径2.75米,从下往上逐渐变细,塔身棱角状和圆状的凹槽装饰穿插出现。周围的考古地区包括一些墓葬建筑:著名的有建于1311年的印度穆斯林艺术的精品阿拉伊-达尔瓦扎门;以及两座清真寺,其一是库瓦图伊斯兰清真寺。该寺是印度北部最古老的清真寺,其建筑材料取自20余座婆罗门寺庙。

Qutb Minar y sus monumentos (Delhi)

Construido a principios del siglo XIII, a unos kilómetros al sur de Delhi, el minarete de Qutb Minar es una torre de arenisca roja de 72,5 metros de altura, con un diámetro de 14,32 metros en su base y de 2,75 metros en su cúspide. Su pared exterior está ornamentada, alternativamente, con acanaladuras de aristas agudas y redondeadas. La zona arqueológica en la que se encuentra posee varias tumbas, la magnífica Puerta de Alai Darwaza, obra maestra del arte indomusulmán construida en 1311, y dos mezquitas. Una de ellas, la de Quwwat Ul Islam, es la más antigua de la India septentrional y fue construida con materiales procedentes de una veintena de templos brahmánicos.

デリーのクトゥブ・ミナールとその建造物群

source: NFUAJ

Qutb Minar en monumenten, Delhi

Een paar kilometer ten zuiden van Delhi staat de rode zandstenen toren van Qutb Minar. De toren werd begin 13e eeuw bebouwd en is 72,5 meter hoog. Hij loopt taps toe van 2,75 meter doorsnede op haar hoogtepunt tot 14,32 meter aan de basis, afwisselend met hoekige en afgeronde groeven. Het omliggende archeologische gebied bevat funeraire gebouwen. Hieronder bevinden zich de prachtige Alai-Darwaza poort – een meesterwerk uit de Indo-islamitische architectuur – gebouwd in 1311 en twee moskeeën waarvan de Quwwatu'l-Islam de oudste is in noord India. De moskeeën werden gebouwd uit hergebruikte materialen van ongeveer 20 Brahmaanse tempels.

Source: unesco.nl

क़ुतुब मीनार और इसके स्मारक, दिल्ली

दिल्ली से कुछ किलोमीटर दक्षिण में , 13 वीं सदी के प्रारंभ में लाल बलुआ पत्थर से निर्मित क़ुतुब मीनार की ऊंचाई 72.5 मीटर है तथा इसका आधार 14.32 मीटर है तथा शिखर पर 2.75 मीटर का व्यास है , इसमें एक के बाद एक कोणीय और गोलाकार धारियाँ है। आस - पास के पुरातत्वीय क्षेत्र में अंत्येष् ‍ टि इमारतें , विशेषकर भारतीय - मुस्लिम वास्तुकला की उत्कृष्ट कृति वाला आलीशान अलाई - दरवाज़ा (1311 में निर्मित ) शामिल है , और उत्तर भारत की सबसे पुरनी मस्जिद कुव्वत - उल - इस्लाम मस्जिद सहित दो मस्जिदें भी शामिल हैं , जिन्हें लगभग 20 ब्राह्मण मंदिरों की सामग्री का पुनः उपयोग करके बनाया गया था।

Source: India

case study of qutub minar

Outstanding Universal Value

Brief synthesis

The ensemble of mosques, minars, and other structures in the Qutb Minar complex is an outstanding testimony to the architectural and artistic achievements of Islamic rulers after they first established their power in the Indian subcontinent in the 12th century. The complex, located at the southern fringe of New Delhi, illustrates the new rulers’ aspiration to transform India from Dar-al-Harb to Dar-al-Islam with the introduction of distinctive building types and forms.

Referred to as the Qutb mosque, the Quwwatu’l-Islam, meaning the Might of Islam, introduced to India the classic model of Islamic architecture that had developed in western Asia. The mosque constituted a large rectangular courtyard enclosed by arcades having carved pillars on three sides and an imposing five-arched screen marking the west. Incorporating temple elements such as the carved pillars and cladding characteristic of Hindu and Jain temples, it was completed by subsequent rulers – Qutb ud din Aibak and Shamsu’d-Din Iltutmish. Drawing references from their Ghurid homeland, they constructed a minar (minaret) at the south-eastern corner of the Quwwatu’l-Islam between 1199 and 1503, thereby completing the vocabulary of a typical classic Islamic mosque. Built of red and buff sandstone and eloquently carved with inscriptional bands, the Qutb Minar is the tallest masonry tower in India, measuring 72.5 metres high, with projecting balconies for calling all Muadhdhin to prayer. An iron pillar in the courtyard gave the mosque a unique Indian aesthetic.

The 13th-century square tomb of Iltutmish in the north-western part of Quwwatu’l-Islam marks the beginning of the tradition of constructing royal tombs, a practice followed as late as the Mughal era in India. The tomb-chamber is profusely carved with inscriptions and geometrical and arabesque patterns associated with Saracenic tradition. Expansions made by Allaudin Khilji to the existing ensemble between 1296 and 1311 reflect the power wielded by the monarch. In his short reign, the emperor added a massive ceremonial gateway (Alai Darwaza) south of the Qutb Minar, and also added a madarsa (place of learning). The first storey of the incomplete Alai Minar, which was envisaged to be twice the scale of the Qutb Minar, stands 25 metres high.

Criterion (iv): T he religious and funerary buildings in the Qutb Minar complex represent an outstanding example of the architectural and artistic achievements of early Islamic India.

The boundary enveloping the remains of the Qutb and Alai minars, Quwwatu’l-Islam mosque with its extension, madarsa of Alauddin Khilji, tomb of Iltutmish, Alai Darwaza (ceremonial gateway), Iron Pillar, and other structures is of adequate size to ensure the complete representation of the features and processes that convey the property’s significance, including the aspiration and vision of the Ghurid clans to establish their rule and religion in India. The state of conservation is stable and the property does not suffer from adverse effects of development and/or neglect.

The peripheral area of the property has mixed land use, a large tract of green area (Mehrauli Archaeological Park), and facilities to support visitor movement. No threats to the integrity of the property have been identified by the State Party.

Authenticity

The Qutb Minar and its Monuments complex is substantially authentic in terms of its location, forms and designs, and materials and substance. The attributes that sustain the Outstanding Universal Value of the property are truthfully and credibly expressed, and fully convey the value of the property. To maintain the state of conservation of the property, repairs undertaken have respected the original construction, architectural, and ornamentation systems that demonstrate the Outstanding Universal Value of the property. Works periodically undertaken to ensure the property’s structural and material sustainability are reversible.

Protection and management requirements

The Qutb Minar and its Monuments complex is owned by the Government of India and managed by the Archaeological Survey of India (ASI). Its peripheral area is managed by multiple stakeholders, including the ASI, Delhi Development Authority, Municipal Corporation of Delhi, and Government of the National Capital Territory of Delhi. The overall administration of the property and its peripheral area is governed by the Ancient Monuments and Archaeological Sites and Remains Act (1958) and its Rules (1959), Ancient Monuments and Archaeological Sites and Remains (Amendment and Validation) Act (2010), Delhi Municipal Corporation Act (1957), Land Acquisition Act (1894), Delhi Urban Art Commission Act (1973), Urban Land (Sealing and Regulation) Act (1976), Environmental Pollution Control Act (1986), Indian Forest Act (1927), Forest Conservation Act (1980), and Delhi Development Act (1957). Annual funds are provided by the Central Government for the overall conservation, maintenance, and management of the property.

The Qutb Minar and its Monuments complex is maintained, monitored, and managed by the ASI Acts and Rules through an annual conservation and development plan. To strengthen the plan, training, researchers, and experts are engaged to ensure high-quality conservation that respects the authenticity of the property. Although there is a proposal to prepare a management plan for the property that includes conservation, integrated development, visitor management, and interpretation, in the meantime the property is protected under a well-established management system.

  • Qutab Minar Complex (Delhigate.com)

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Qutub Minar: Why India's tallest minaret landed in the courts

  • Published 26 May 2022

Qutub Minar, the tallest brick minaret in the world with the height of 72 meters. This is a UNESCO World Heritage Site and considered as the most striking of Delhi’s sites highlighting eight centuries of Islamic rule.

Soaring over the Delhi skyline - at 240 ft - the Qutub Minar is one of the capital's most iconic and stunning monuments. Now a court will decide whether temples demolished centuries ago in the complex surrounding the monument should be restored.

The World Heritage site was built as tower of victory - possibly inspired by Afghan minarets - by Qutbuddin Aibak, the first sultan of Delhi, after defeating the Hindu rulers in 1192. The red-and-buff sandstone monument contains some of the earliest structures of Muslim rule in the country. It was expanded upwards and renovated by three successors - it is now five storeys tall and 379 steps lead to the top.

Historian William Dalrymple noted that the Qutub Minar tower, which looked like a "fully extended telescope placed lens down on a plateau in [Delhi's] Aravalli hills" was a "boastful and triumphant statement of arrival".

The fortified complex housing the minaret has a chequered history. Twenty-seven Hindu and Jain temples located there were demolished and the debris was used to construct Delhi's first mosque at the site. The plinth of one of these temples was retained and expanded to accommodate the mosque, which was itself "built piecemeal", according to a 1926 note on the monument by JA Page, a senior official of the Archaeological Survey of India (ASI).

Members of Hindu organisations carry flags and recite Hanuman Chalisa outside the Qutub Minar demanding to rename the monument as 'Vishnu Stambh' on May 10, 2022 in New Delhi, India.

There's more to the complex than the minaret. They include a 1,600-year-old 20ft-high Iron Pillar which has survived the ravages of nature and time, five arches and a tomb of one of the sultans. The buildings are decorated with Hindu and Muslim motifs. In his note, Page said the group of monuments comprised the most notable historical remains of Delhi, both in terms of "antiquity and arresting design".

More than 800 years later, courts in India are wrestling with a plea seeking the restoration of 27 temples in the complex.

In November, a civil court rejected the petition saying that India had been ruled by several dynasties and wrongs committed in the past "cannot be the basis of disturbing peace of our present and future". Now the petitioner has challenged the decision in a higher court. "When there was a temple in existence much before the mosque, why can't it be restored?" asked Hari Shankar Jain, who believes Hindu deities still exist in the complex.

Archaeologists are clear about the status of the complex, which is a protected monument under a federal law. They say its character is "irreversible and frozen". But similar disputes, backed by Hindu groups, are brewing over mosques built on demolished Hindu shrines in the cities of Varanasi and Mathura.

Muslim kings since the late 12th Century, and Hindu kings since at least the 7th Century, have looted, redefined or destroyed temples patronised by enemy kings or rebels, historians say. "Every ruler has tried to stamp his political authority and his imperial might by destroying what were the biggest religious symbols. It's not that all temples were destroyed - only the ones which had political significance," says historian Rana Safvi.

Ornate Walls Of Qutub Minar Complex, Delhi, India - stock photo

Why was Qutub Minar built? Ms Safvi says one reason could be to serve as the minaret of the mosque in the complex from where the muezzin would call the faithful to prayer. Another possible reason, she says, was to use as a military watchtower to track enemy movement. However, the "most probable" reason seems that it was a victory tower, similar to minarets in Ghazni, by "which it seems to be influenced".

The sturdy tower has survived two lightning strikes - one damaged the fourth storey and the sultan replaced the original sandstone with marble and sandstone and built two additional storeys and added a cupola at the top. The cupola added 12ft to the height, but an earthquake toppled it over. (The tower survived two quakes.)

Today, the Qutub Minar is more than just a historic monument and a Delhi landmark. For one, it is embedded in the memories of long-time residents of Delhi.

Ms Safvi remembers her first visit to the minaret in 1977: "I had climbed the first storey and seen the then beautiful surrounding countryside. My elder sisters talk of an earlier visit in the 1960s when we had gone all the way to the top of the minaret." The tower, a popular excursion spot, was closed to visitors in 1981 after a stampede killed 45 people - mainly schoolchildren - on the narrow staircase.

Thai Wok, Restaurant in the capital set against the beautiful backdrop of the Qutub Minar in New Delhi, India

The monument is located in a gentrified neighbourhood, dotted with swish eateries and upscale boutiques. In promotions and Instagram handles, rooftop bars, lounges and restaurants with a "killer view" of the minaret are hawked as "perfect for your next date night". One eatery handle even calls the view "CrazySEXY".

All this is far removed from the turbulence over the monument in the streets and courtrooms. Earlier this month, members of a Hindu right-wing group were detained for demonstrating and chanting prayers outside the complex.

Last week, Mr Jain, the petitioner, told the court that a demolished temple "doesn't lose its character, divinity or sanctity". He said he had a constitutional right to worship at the Qutub complex.

The judge mused: "The deity is surviving for last 800 years without worship. Let it survive like that."

The verdict is due in a few weeks.

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case study of qutub minar

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December 6, 1980, Forty Years Ago: Qutub Tragedy

🔴 forty-five people, most of them children, had been killed in a stampede of panic stricken people when a power failure turned the historic monument into a tower of fear..

case study of qutub minar

What happened at the Qutub on December 4 beggars description. The tragic deaths, of children in particular, have been mourned by the nation. Forty-five people, most of them children, had been killed in a stampede of panic stricken people when a power failure turned the historic monument into a tower of fear. Even as a one-man committee visited Qutub Minar on December 5, an element of mystery was added to the tragedy with the Delhi Municipal Corporation claiming that there was no power breakdown in the area during the time of the tragedy. A municipal corporation press release did admit that a truck collided with an electric pole leading to a power breakdown in the Katwaria Sarai area. But it said this happened two hours before the tragedy. Some of the visitors did say that the lights had been deliberately switched off by hoodlums.

Grief in Pali

There was not a single smiling face in Pali village in Haryana’s Faridabad district. The women sat crying in sympathy with those who were in bereavement. The men sat in stony silence. The streets were deserted. At the village crematorium there were 26 tiny smouldering heaps — of children who had been taken by their school for an excursion to Delhi . A visit to the Qutub Minar, Birla Mandir and the zoo. It turned out to be a death trap.

case study of qutub minar

Wheat imports

India is importing one million tonnes of wheat from Australia in addition to the 1.5 million tonnes from the US. The consignment of wheat from the US has already begun to arrive. The decision to import wheat from the two countries was taken simultaneously. But no quantity was fixed because the government wanted to verify the quantity of wheat reserves in the country.

40 Years Ago

February 24, Forty Years Ago: NDA boycotts joint session of Parliament in protest

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QUTUB MINAR

Profile image of Dr. Uday Dokras

Indo Nordic Author's Collective, Nagpur(India),Tampere(Finland) & Stockholm(Sweden)

A UNESCO World Heritage Site, and the tallest building in the world made of bricks, Qutub Minar is a 73meter high tower that consists of five storeys and a spiral staircase with 379 steps. Built-in red sandstone, Qutub Minar is a real masterpiece of Mughal Islamic craftsmanship. The design is based on the Minaret of Jam located in Western Afghanistan, which marks where the ancient city of Firuzkuh once stood. The complex in which it stands is regarded as one of the most famous arrays of historical monuments in Delhi, so if you’re traveling to India it’s highly likely that you’ll find yourself (at some stage) in front of this famous minaret. But with so much cultural heritage tied to one monument, it would be a shame to not write about it to appreciate the story or history behind it.

Related Papers

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USMAN MUHAMMAD BUKSH

Jamia mosque retains the status of a major landmark in any Muslim neighborhood since ages and remains one of the most important institutions of the Muslim world. A minaret, with its typical shape, has always been a significant architectural element of a mosque. However scientific, technological and industrial developments gave birth to new structural forms and shapes of the minaret, as well as changes in its positioning with respect to its design. It was observed that contemporary features and styles of minarets in Lahore were found to be different from the historic mosques of the Mughal era in terms of their form, construction methodology, structure support system, material finishes and positioning. Therefore, it was considered necessary to study the current developments. Thus, the objective of the current paper was set to compare the architectural features and styles of minarets of the Mughal era historical mosques with those of contemporary mosques built in the newly established ...

case study of qutub minar

Journal of Islamic Architecture

Dr. Mohammad Arif Kamal

The Minarets are a distinctive architectural feature of Islamic Mosques. The Minarets have become an essential and integral part of the mosque in the Indian sub-continent as like anywhere in the world. The Minarets evolved in Islamic Architecture at very early times. Although it was not an essential part of the mosque during the lifetime of the Prophet Muhammad (PBUH) and even for some time after the period after him, There are, however, many conflicting views as to exactly where, when and by whom were the first mina-rets built. The minarets were constructed for monumental purposes but became symbolic and became the permanent features of the mosque buildings. These minarets are being built in varied geographical and cultural environments. The Muslim architects used forms that have been acclimatized in their traditional cultures. The architects did not invent new forms but preferred to refine the existing ones with the highest proportion and integrity to the main building. Therefore,...

PERENNIAL JOURNAL OF HISTORY

SONIA N A S I R KHAN

The Qutb complex in Delhi contains the array of early Sultanate Period Muslim monuments that demonstrate the earliest artwork development stage of Muslim monuments from 12 to 13th century especially the architecture style and the stone carving patterns that exists in the monuments of this complex like in masjid Quwat-ul Islam (1191 A.D), Qutab Minar (1202 A.D), Illttutmish Tomb (1235 A.D), Alai Darwaza (1311 A.D). These splendid monuments have a new architectural style in India. Their beautiful carvings in red sandstone and marble that includes the patterns of arabesque style along with Kufic and Naskh calligraphy, the delicate floral and geometric patterns along with some Hindu motifs that depicts the earliest amalgamation of Hindu and Islamic architecture within the subcontinent. This paper not only aim to explore the architectural plan of this Qutb complex under different monarchs but also the decoration of this Qutb complex, its analysis and the aesthetic changes of design after...

Book: Late Mughal Period Monuments in and around Ziārat Kākā Ṣāḥib, Nowsheḥra, Khyber Pakhtunkhwa, Pākistān

Shakir Khan

Although raising structures of a permanent and durable nature over the graves of the dead is not approved in Islam, the existence of innumerable such structures in the Muslim countries shows that this disapproval was not strictly heeded to particularly by kings who had state resources at their disposal to undertake the construction of elegant buildings as their last resting places. So also is the case with the loyal and faithful followers of some of the Ṣufis (spiritual leaders) in whose estimation their mentors were “kings of the spiritual world” and therefore worthy of excellent burials. These burials are known to the common and mostly illiterate people as Ziārats or sacred shrines. The Ziārat is habitually visited by all classes and both sexes. At these the devotee implores forgiveness and beseech favours, all in the full belief of a sure hearing and answer. Each shrine possesses its own special virtue for the benefit of men and animals. For instance, some shrine cure fever, other ophthalmia, and so on. Some have the power of rendering women and cattle of the same gender prolific; others protect their devotees from evil eye; others ensure prosperity. The first such burial in the Islamic world is represented by a ruined building known as the Qubbat as – Sulaibīya1. It is an octagonal building and is situated upon the west bank of the Tigris, on the top of a hill about a mile south of the Qaṣr al-‘Āshiq. It consists of an inner octagon of which all the sides are intact, and an outer octagon of which more than half has collapsed. Between the two is an ambulatory 2.62 m in width which must have been covered by a tunnel-vault, for the springing of the sixteen transverse arches on which the vault rested are to be observed, two at the ends of each side of the inner octagon, which was covered by a dome. It is the resting place of the Abbasid Khalīfa al- Muntasir whose Greek mother requested and obtained permission to erect a mausoleum for him. Subsequently the Khalīfas al-Mutazz and al-Muhtadi were also burial in it. It was built by the mother of al-Muntasir after his death in June 862, and is therefore not only the earliest existing monument in Islam but probably the first ever built. The Qubbat as-Sulaibīya is not the first example of an octagonal tomb in Islam. It is preceded by the Dome of the Rock built at Jerusalem by the Khalifa ‘Abd al-Malik in AD 687 and completed in 691. It is octagonal in plan, or rather consists of an outer solid octagon enclosing two open octagons composed of columns. Above the innermost of these stands a dome on a tall circular drum. The plan represents an elaboration of one which had previously been developed in the Byzantine world in Justinian’s day, in such churches as SS Sergius and Bacchus at Constantinople (526-37) and San Vitale at Ravenna (526-47). The interior again owes a great deal not only to the Christian art of Syria and Palestine, but also to that of the Byzantine world proper; the columns, the capitals and the marble revetments of the walls are therefore hardly distinct from those which might have been found in a church in constantinople. Some of the acanthus designs on the metal coverings of the tie-beams are often closer to local than to purely Byzantine forms, while other decorative motifs on these, as well as those of the mosaics owe as much to Sāsānian Persia as to Byzantine arts. The double-winged motif follows Sāsānian prototypes closely and the love of representing jewels and precious stone as essential elements of the decoration is wholly Eastern. The great composite vase pattern again are completely oriental in character and spirit. They are just as severely formal as some of the trees are naturalistic. The art is in many ways eclectic, but in its very diversity it is also new and original. How much of it was there in Qabbat as-Sulaibīya will never be known but most probably it also essential elements of the then current artistic traditions. Another important octagonal building is the mausoleum of the Mongol ruler Uljaitu Khodabende Shāh begun in AD 1305. The basic idea of its plan goes back to the Seljuk gumbat, the mausoleum of centralized plan, which became so important wherever the Seljuks penetrated. But the conventional scheme has been left far behind in this strangely imaginative octagonal structure, which originally had a thin pencil-like minaret at each of the corners of the octagon. In the field of architecture the period between AD 1370 and 1500 is the most outstanding in Persia eve though its beginning was marked by a phase of conquests under Tamerlane which was only a little less violent than that of the first Mongol eruption under Hulagu. The best example is the Gur Emir of Samarkand, one of the world’s most perfect buildings, finished in AD 1434. There are a series of other buildings – mosques and mausolea – which are little less superb. These are all distinguished by a new type of dome of great beauty. It is slightly bulbous and lobed. The use of tile-work on the exteriors was also greatly extended so that whole facades, even the domes themselves, came to be decorated by locally made tiles. The tile decoration is one of the unusual richness and brilliance. Nearer at home is the tomb of Iltutmish who died in AD 1236 at Delhi. It is situated immediately behind the north-west corner of the Quwwat al-Islām mosque. Though small, Fergusson remarks, it is one of the richest examples of Hindu art applied to Muslim purposes that old Delhi affords, and is extremely beautiful. Of the pre-Mughal tombs at Multan, the oldest is that of Yūsuf Gardīzi (AD 1152). It is an oblong structure having a flat roof. Its interior is decorated with coloured tiles showing geometric pattern. The tomb of Bahā al-Ḥaqq (died AD 1262) is an imposing brick-tiled square structure with sloping or battered walls which, derived probably from mud-brick construction, became a characteristic feature of Tughlaq architecture. The square chamber in its phase of transition has an octagon with clerestory windows, and is topped by a dome which may be one of the earliest of the two true (as distinct from a corbelled) domes in South Asia. The corners of the octagon have small pinnacles which help in merging the three stages of the building into one another. The tomb of Shādnā Shahīd (martyred in AD 1270), a small and much decayed building, also follows the same pattern. Another similar example is the tomb of Shams ad-Dīn (erected in AD 1300). It was rebuilt in 1780. The best example of this series is the tomb of Shāh Rukne ‘Ālam built between AD 1320 and 1324 by Ghiyās ad-Dīn Tughlaq (1320-1325), the ruler of Delhi, for himself, but subsequently his son Muḥammad Tughlaq (1325-1351) gave it to the highly venerated Shaikh. Situated in the north western edge of the old fort, it is 115 feet high and, being octagonal in plan, is the earliest use of this Iranian form in the subcontinent. Each angle of the octagon is marked by a sloping minaret. The three stages of the building culminate in a low dome, the outlines of which skilfully continue and coordinate the sloping profile of the lower structure. The decoration consists of elaborately carved brickwork, carved timbering, and dark blue, azure and white tiles, showing geometric patterns. In the following centuries it became a source of inspiration for the builders. In Pakistan, Sir Mortimer Wheeler remarks3 “it is at Lahore that the most substantial relics of (the Mughal) architectural achievements remain. There we have on the grand scale examples covering the whole range of the metropolitan style of the Mughals”. At the outset this style included the following four main features: (1) preference for the bulbous double-dome; (2) liberal use of pavilions of partially Hindu origin; (3) the use of oriel windows of mainly Hindu extraction; (4) fondness for the Mathura red sandstone. Under Akbar architectural details were predominantly Hindu and included elements such as animal forms normally excluded from Islamic repertory. But in the time of Shāhjahān (AD 1627-1658) liberal use of shiny white marble, multi cusped arches, inlaid flower patterns of an exotic type and mosaic tile work became the hallmark of the state sponsored buildings. “This elegant aristocratic style culminates in the Tāj Maḥal and many other exquisite buildings in and about the fortresses of Āgra, Delhi and Lahore”. The tombs of Ṭhaṭṭa in Sind fall under two categories: (1) those of carved stone and (2) those of brick and blue or white (rarely yellow) tiles. The brickwork is of fine quality, and the bricks often outlined with imitation mortar joints, are sometimes arranged to form zigzag patterns. One of the earliest of the tiled tombs is a small domed building of early fifteenth century containing the grave of a woman called Makli from whom the whole ridge, containing a vast array of Muslim tombs, may have taken its name. The most notable example of the stone tombs belongs to Jām Niẓam ad-Dīn (died about AD 1508) of the Samma dynasty. It is a domeless square building which shows carved stones extracted from Hindu temples. The largest stone building on the ridge (i.e. Makli hill) is the great tomb of Mirza ‘Īsā Tarkhān, governor of Ṭhaṭṭa who died in AD 1644. The brick tombs have suffered badly from the robbing of the tiles upon which their interest mainly depended. The best preserved is the tomb of Dīwān Shurfā Khān, a member of the Arghūn family, built AD 1638. It is against this broad outline, showing the introduction of tombs a permanent nature in Islam and their evolution, that the architecture of the late Mughal era at Nowsheḥra district may be understood.

Fereshteh Sabetian

Bam and its cultural landscapes was inscribed on the World Heritage List in 2004. Not only the historical citadel of Bam which was hit by an earthquake in 2003 earned universal recognition, but also the date plantations and their water resources were found to be outstanding examples of “interaction of man and nature in desert environment” (UNESCO, 2003). Qanats, the underground irrigation channels, along with fertile soil are the key factors of human settlement in dry areas. For Bam, an arid land situated between two mountain ranges, qanats have been the most important source of water especially for agriculture. This paper is going to have a look at the geography and historical background of qanats in region of Bam and explain about their geological specification and structure, also, it will have a brief look at the condition of qanats after the destructive earthquake of December 26, 2003.

Jignesh Suthar

Angus McFarlane

The Burj Dubai Tower, which is now nearing completion, is tallest human-made object ever built. The height of the tower is significantly in excess of 700 m and surpasses the 553 m record that was held by Taipei 101. The tower is part of the Burj Dubai Downtown development and features: residential and commercial space; an Armani hotel; and, assorted retail outlets surrounded by a dramatic man-made lake and pedestrian boulevard. The main structural system is a reinforced concrete buttressed core utilising high-strength concrete. There are outriggers at plant room levels to improve structural efficiency. The pinnacle at the top of the building is in structural steelwork. The footprint of the building is based on an abstract of the desert flower. This shape is adapted to rise in a spiral stepping pattern, which disrupts wind vortex shedding around the tower and thus reduces wind loading. The exterior cladding is made of reflective glazing with aluminium and textured stainless steel. The cladding has high thermal coefficients to withstand Dubai’s extreme summer temperatures.

Filippo Casarin

INDIAN JOURNAL OF ARCHAEOLOGY

Dr. Asif Ali , Mohammad Saquib

The glory of Indo-Islamic architecture has a long history, spanning from thirteenth century to mid of nineteenth century. With the amalgamation of ancient Indian, Persian and Timurid architecture, medieval India encompasses distinct features in comparison to contemporary world. The sculpturesque quality of Indian architecture mingled with openness of Islamic architecture to create spectacular spaces and forms. First Sultans of Delhi and later Mughal patrons facilitated to carved the contemporary built environment. Imperial patronage dominated throughout medieval India and glorified the Indo-Islamic architecture till it reached its zenith during Shahjahan’s period and eventuated in the form of the magnificent Taj Mahal. With the declination of Mughal Empire, however, the patronage of monuments shifted from imperial to sub-imperial authorities, due to lack of emperor’s personal interest in building expensive monuments. But still a continuity of Indo-Islamic architecture could be observed in the late Mughal period through some important sub-imperial monuments. This paper explores the significance of Ghaziuddin Khan Complex, a monument of late Mughal period, in the development of Indo-Islamic architecture.

Fernando Peña

The present paper describes the seismic assessment of the Qutb Minar in Delhi, India. Three models with different levels of complexity and simplifications were developed. The use of these models allows to overcome the complexity on the study of the seismic behavior of ancient masonry structures; by combining the results of the different models it is possible to obtain a better and more comprehensive interpretation of the seismic behavior. The models were used for non-linear static (pushover) and non-linear dynamic analyses. The static and dynamic analyses give different behaviors, indicating that push-over analysis should be used carefully in the seismic assessment of masonry structures. For the static analysis, the base of the tower is the most vulnerable part; while according to the dynamic analysis, it is the upper part of the tower. This last behavior is according to the historical damage suffered by the tower due to earthquakes. The different behaviors can be explained by the i...

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  • Essay On Qutub Minar

Essay on Qutub Minar

In India, the second-tallest historical monument is the Qutub Minar, located in Delhi at Aurobindo Marg, Mehrauli. The monument is a 73-metre tall tower with a base diameter of 14.3 metres, a top diameter of 2.7 metres, 379 staircases, and a five-storey building. It was built to celebrate the victory of the Mughals over the Rajputs and is called the victory tower. Qutub Minar is made in a unique architectural style using red sandstones and marble. It is considered a very famous building worldwide and is also included in the list of world heritage sites.

Who Built the Qutub Minar?

Qutab-ud-Din Aibak started the construction of Qutub Minar, but his son-in-law Iltutmish completed it in 1200. A.D., the entire structure of the Minar was completed. It is considered an excellent masterpiece of the Mughals, carved beautifully with several storeys. Qutub Minar attracts lakhs of visitors every year, and people come from various places. The historical monument has faced natural disasters like earthquakes, but fortunately, it was restored and renovated by multiple rulers of that time. Firoz Shah renovated its top two floors that were damaged in the earthquake. Sikander Lodi, in 1505, carried out another restoration, and in 1794 Major Smith repaired the damaged part of the Minar. The visiting hours start at 6 a.m. and close at 6 p.m. every day of the week.

Structure of Qutub Minar

Many years ago, the Minar was built using sandstones, red stones and marble. The Minar consists of several flanged and cylindrical shafts and balconies on separate storeys. Qutub Minar’s first three levels were built using red stones, and the fourth and fifth storeys used sandstone and marble. At this Minar, the first mosque in India was built, Quwwat-ul-Islam. The Minar walls are inscribed with different verses of the Quran. The wall also speaks about history written in Devanagari and Arabic characters. An iron pillar of 7 metres inside the Qutub complex is inscribed with Brahmic inscriptions.

Qutub Minar as a Tourist Destination

Qutub Minar is a famous tourist attraction spot, including the other structures surrounding it. Tourists from many corners of the world come here every year to see the beauty of this unique historical monument. It is an ancient belief that one who encircles the iron pillar in the courtyard of the Minar with hands by standing in front of it with his back would get all his wishes fulfilled.

The Beauty of Qutub Minar

Tourists and visitors get attracted by the green garden around the Qutub Minar. It is one of the most famous and beautiful tourist destinations in India. Tourists from all over the world come to visit the monument, and it is the most visited historical monument in India.

Another adjoining tower to the Qutub Minar is Alai Minar. Qutub Minar also symbolises the strength and victory of Islam and serves the purpose of calling people to pray in the Quwwat-ul-Islam Mosque. In Delhi, it is also considered one of the attractive tourist destinations, visited mainly by students and children during the winter and summer vacations.

One can see the true power of art and architecture when one visits the Qutub Minar. People from faraway countries visit the monument, but unfortunately, it has become a bit neglected over time. It was the first tower built by the Mughal ruler when he was alive. When they visit Delhi, tourists visit Qutub Minar and the other surrounding structures. Tourists from many corners of the world come here every year to see the beauty of this unique historical monument.

The weather there is chilly at times and sometimes scorching with punishing hot winds. There are a lot of street food stalls to indulge oneself in while visiting the Qutub Minar. They serve finger-licking foods like Chaat, Papdi, Tandoor Momos and Chole Bhature. It indeed serves as a foodie’s paradise. One can even do street shopping in Khan Market and Janpath close by.

We hope you found this essay on Qutub Minar useful. For more CBSE Essays on various topics and other study materials like solutions and interactive Maths videos, check BYJU’S.

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Closer look of the first story with intricate carvings on the wall.

case study of qutub minar

Red sandstone carvings on the outside wall.

case study of qutub minar

Pillared monuments at Qutub Minar.

case study of qutub minar

Closer view of the carvings.

case study of qutub minar

Red sandstone ceiling inside the Alai Gate within the Qutub Minar complex.

case study of qutub minar

The old iron pillar from the Gupta Empire period.

case study of qutub minar

The might old Qutub Minar standing tall since ages.

case study of qutub minar

Qutub Minar as seen from the outside the complex.

case study of qutub minar

Shadows inside the pillared monument.

case study of qutub minar

Closer look of the pillared monument.

case study of qutub minar

Qutub Minar against the backdrop of the blue sky.

case study of qutub minar

The top two storeys are made of marbel.

The tallest brick minaret in the world, standing at 75 meters tall is the UNESCO world heritage site in India. There are many other old monuments of medieval times and together with Qutub Minar they form the Qutub complex.  Located in the Mehrauli area of Delhi, it is made of red sandstone and marble. It was commissioned by Qutub-ud-Din-Aibak, the founder of the Delhi Sultanate in 1199 A.D.

The Minar is made of red sandstone and marble with intricate carvings of versus from Quran. There is circular staircase inside which reaches to the top balcony, however the entry to inside the Minar is now banned due to a tragic accident that took place in 1981 where 45 lives were lost due to a stampede.

The complex has been other old monuments inside each with its own set of history. There is an old iron pillar which is from the Gupta empire period.

A visit to the Qutub complex is must if one is history buff and want to experience the old medieval monuments of northern India. The entry fee is very nominal and the place is open from sunrise to sunset.  

case study of qutub minar

myIndiamyGlory

myIndiamyGlory

Ancient. medieval. post-medieval. present..

Qutub Minar Was a Vedic Observatory: What Existing Hindu Motifs Prove

Qutub Minar

In Arabic “Qutub” literally means ‘axis’, ‘pivot’ or ‘pole’. Qutb can refer to celestial movements and used as an astronomical term or a spiritual symbol. So the term ‘Qutub Minar’ signifies an astronomical Tower. That was how it was described to Sultan and later referred to in court correspondence. In course of time the name of Sultan Qutubuddin came to be unwittingly associated with the Qutub Tower leading to the misleading assertion that Qutubuddin built the Qutub Minar.

The Historians were but all hired slaves of Moghul Rulers of those times and they found this tower named “Qutub” to be an opportunity to sing along the lines which pleased the barbaric slaves and intruders.

The Islamic intruders were never famous for creating the historical monuments of scientific utility or proportions but they were out to wipe off the history and culture of places they invaded, including India. Their concern was to loot the wealth and destroy the culture.There was no Indo Islamic Architecture but only Indian Architecture, Egyptian Architecture, Architecture of Bay of Pharas (Syria, Iraq and Iran ). Islam born only 400 years before Qutubuddin Aibak had no history of Architecture but only destruction right from the holiest place.

Unfortunately the English had access to only those records which somehow either survived in physical form, or in written form except for those well preserved records of the Muslim Invaders, which were recorded only to sing their praises. The culture of 8000 years antiquity was wiped off, step by step, only to be traced and accepted as the oldest civilized society 1000 years later.

True to their nature Qutubuddin has left us an inscription that he destroyed the pavilions of 27 Nakshatra temples, but he has not said a word that he raised any tower.

The translation of the inscription written on the walls of Mosque (done by Thomas in his book – Chronicles of Pathan Kings ):

Kutb-ud-Din Aibak, on whom be the mercy of God, constructed this mosque. This fortress was conquered and this Masjid Jami was built during the months of the year 587 by the great and mighty commander-in-chief Kutb-ul-Dawlat-wa-ul-Din, the commander of commanders, Aibeg Sultan. May God exalt his helpers. Materials from 27 idol temples, each of which cost twice thousand into thousand Diliwals, have been used in this Masjid. May Almighty God send mercy on him, who prays for the rest of the builder.

This fact has also been cited by  R. N. Munshi in his book The History of the KutbMinar (Delhi, 1911).

It will not be out of subject to add a picture of Mr. Thomas’s observation in his book  about the Majar Sharif  at Ajmer, it should open the eyes of thought blinded Hindus about their past. ( Page no. 25, Chronicles of Pathan Kings )

Chronicles of Pathan Kings

Qutub Minar was the observation tower of an observatory set up by the noted astronomist Varah Mihir much before the birth of Islam. It is estimated that this observatory was set up during 4 th Century AD to 6 th Century AD. The observatory provided major research in the field of astronomy and was the place where many calculations about the movement of planets and stars were performed and Vedic theories were validated.

The 12 conclusive evidences put an end to any theory or speculation that this tower was ever made by any Muslim Invader. They only did their part to damage and deform our ancient architectural and scientific heritage and ruin our cultural values.

Qutub Minar - defaced hindu motif

The Arial View

Truth about the Qutub Minar as a Hindu monument was revealed from the sky. Thanks to the research done by Shri M.S. Bhatnagar! He hired a helicopter to validate his theory. It is evident that the Qutub Minar is Dhruv Stambha or Vishnu Stambha.

Qutub Minar - Dhruva Sthambha

Source: gyanpanti.com

He provided ample proof in his original research which concludes that ruling Muslim sultans only defied its outer stone casing and reverse used the stones to inscribe Quranic Verses. 

The Arial view of the Tower is an illustration of  Astronomical Dial, representing the Zodiac (Rashis), and Hours of the day to measure the time and position during the movement of stars in different Zodiac Signs (Rashis).  The Astronomical Dial is also illustrated below.

Qutub Minar - 24 segments

The Entrance Direction and Stone Lotus Flowers

All buildings made according to Vastu Shastra should have entrance from North and North East.

Qutub Minar Entrance Direction

Source: Divine India

Noted historian P.N. Oak says “An important consideration is that the entrance to the tower faces north and not the west as is Islamic theology and practice.

lotus motif

Source: TopYaps

At either side of the entrance (see the picture above) is the stone lotus flower emblem which also proves that it was a Hindu building. The stone flowers are a very important sign of the Hindu author- ship of medieval buildings. Muslims never use such flowers on the buildings they construct.”

The Seven Stories and 27 Windows

The tower had seven storeys which represents the 7 days of a week. At present, only five storeys exist. The sixth was dismantled and the seventh storey had the statue of Brahma with the instruments to observe the Stars and positions of constellations. It requires further research by studying the remains on the ground and underneath. There are 27 openings while we go up from the stairs, all set in the direction of each Constellations (Naksahtra) to have a view of the planetary movement in the sky.

Since there were 27 temples and Qutub Minar has 24 edges (indicating Hora) on base, this clearly proves that it was an observatory to study the Constellation movement. A portion of the temple is still intact in the Quwwat-ul-Islam Mosque. Its placement and design is the detrimental proof.

The  Architecture

The circular arrangement of stairs, the proportions of the central pillar and outer petals, the height of each storey and the missing two storeys all point to Scientific Geometry. They represent perfect golden ratio in all its measurements, which was unknown to slaves. There is no question that a Slave made into a Sultan can have such architects and masons who will conceptualize, make detailed drawings, calculate each proportion and start the actual work in four year’s time, as if he started to work on this Minar from the very first day of his rule. It is also not possible that all the technology was available in Arabia, which he readily brought and employed.

Hindu ‘Bell and Chain’ Motif

Bell and Chain Motif of Vedic / Hindu origin is very much seen on the walls of Qutub Minar. If this minar was constructed by a Muslim Ruler, there is no chance that they would allow the use of such motifs to go in the interior and exterior walls. The fact that the Vedic signs and motifs are still seen clearly establishes that the sole purpose of the Muslim rulers was to deface the structure, break the idols  and  insert Arabic inscriptions on the stone to give this structure a false Islamic identity.

Hindu 'Bell and Chain’ Motif on the Main Wall

Hindu ‘Bell and Chain’ Motif on the Main Wall

Bell and Chain Motif on the Pillars

The bell and chain motif shown above on the walls of main tower are also visible on the Temple Columns and other architectural pieces in the complex.

Bell and Chain Motif on Temple Columns

Bell and Chain Motif on Temple Columns

If the tower was made by a Muslim Ruler then either he was dumb or had no religious resources in his own religion that he allowed the copy the same motifs (of the culture he intended to destroy) in his brand new architectural wonder!

Bell and Chain Motif and Yaksha on Temple Columns

Bell and Chain Motif and Yaksha on Temple Columns

The Authenticity of the Arabic Verses

The writing of Sir Sayyid Ahmed Khan in his book Asar-ul-Sanadid translated into English by Fatima Quraishi who works as Assistant Curator at the Mohatta Palace Museum in Karachi, Pakistan, says,

 “The Kutub cannot be a minaret because the column’s door is north-facing similar to Hindu temples, while the doors of minarets are always east facing…. The structure’s first level also shows evidence of stones being placed at a later stage and there is evidence of the bell-and-chain motif of Hindu temples on the first floor. Additionally, the inscription on this pillar is similar to that of Qutbuddin Aibak and Muʿizzuddin’s conquest on the converted temple-mosque.”

The text also states,” …there is nothing odd in the fact that epitaphs have been inscribed where idols once were…..when the Muslims conquered the temple, they added their own epigraphs upon the building’.

Qutub Minar

Hindu stone sculpture within the Qutub Minar complex

About the Islamic inscriptions Sir Sayyid Ahmed Khan says,

“….. Often, the shape of letters has been made out, but close inspection reveals that they are incorrect, in some cases just imitations of alphabets, and in other cases words which have little to do with the subject of the inscription. Until today, the inscriptions of this monument had not been read. I have read them with the aid of a telescope”.

Until today, the inscriptions of this monument have not been read. The need to study the Arabic verses on the outer claddings in detail and to translate each plate is of importance as all the inscriptions were done by the Hindu or forcibly converted Hindu masons. They always left their code signs or marks as evident from the Taj Mahal and Fatehpur Sikri. If proper research is done we can very well know some more facts of our lost history.

Qutubudin Aibak and his Rule: Historical Facts

Historians like Dr. Triveda have found numerous proofs that he neither had funds, nor time (in his tiny 4 year regime), to build, or even commence such a majestic structure. It appears that associating it with Sultan Qutb-ud-din Aibak was a “historian’s mistake”.  Hasan Nizami dedicated his work Taj-ul-Maasir (the crown of exploits) to Sultan Aibak and also mentioned major events from the period of his predecessor and successor. There is no reference to any such minar in this important piece of work, which talks about period after 7 years of death of Aibak. If Qutubuddin Aibak even dreamed about (if not commissioned) this minar, then we must have found at least some mention in this book. But Hasan Nizami do talk about the a Jami Masjid  built by Aibak.

The Astronomical Proof

Shri Arun Kumar Upadhyay, IAS, has verified in his study the scientific reasons of this minar. He writes that in  Delhi, its semi-vertical angle is equal to difference between true and mean latitude there. That was not known to western astronomers till 1850 AD. In 456 BC at start of Sri-Harshashaka ( Al-Biruni , Abul Fazal), it was place of northern most position of moon on earth surface (inclination of earth’s axis 23.90 + inclination of moon’s orbit with ecliptic 5.020) -Refer  Siddhanta-Darpana , chapter 16. A pillar of 12 units was used to measure time and latitude of a place. It is called Shanku in Surya Siddhanta etc. Smallest shadow is at noon time and locus of shadow end around that time is in shape of a ‘Kutup’ called kuppi (funnel, thistle-kip) in Hindi. So, the muhurtta at noon time is called Kutupa-Muhurtta . By bisecting the shadow line equali-spaced from noon, say at 11 and 13 hrs, we get north–south direction. This is explained as traversing in books of astronomical survey for M.Tech (civil). The bisection is by common part of two circles in shape of a ‘ Mina ’ (fish), so the pillar is called Kutup-Mina .”

Magnetic compass does almost same work, so it is called Kutup-Mina (Later changed to Kutip Numa). In that also, needle floating on mercury is called ‘Mina’. Local references of latitude also have been given name of fish like Rohataka (almost at longitude of Ujjain) and Hilsa near Patna (100 east of Ujjain).

Mapping of the earth’s surface of north (and south) hemisphere was in 4 sheets of 900 longitude width. It was centered round north pole called Meru or Sumeru. Bharata-varsha (India) has been called one of the 4 petals of that lotus (earth surface) as it roughly extends 450 west and 450 east of Ujjain. Thus, Meru has 4 faces and its linga (symbol) has square base-called Svayambhulinga as in Kaaba of Arab at west end of Bharata. Pyramids were constructed 450 and 1800 west of Ujjain in Egypt and at Mexico (called Siddhapura in Surya Siddhanta ) – Valmiki Ramayana, Kishkindhakanda (40/54, 64). South pole was called Kumeru (opposite to Sumeru in north). Aryabhata (Kali 360 = 2742 BC).

Even now it is difficult to build an accurate cone whose axis is inclined 50 south. Since Mahabharata till 1850, earth had been assumed spherical in all calculations. Semi-vertical angle of Qutub Minar is equal to difference between true and mean latitude of Delhi.

The 360 Steps

In  my research I tried to find the authentic record of  exact no. of steps (stairs) as there was no authentic record of steps from the Historians owing to the fact that it was repaired by different slaves, during their reign and they did not respect its original architecture.  During my research I found a book named The History of Kutb Minar ( Delhi ) by Mr. R.N. Munshi, published in 1911 and preserved at “The US Southern Regional Library Facility” U.S.A. In page no. 8 and 9, he provides the dimensions of the minar taken at different periods by the historian and interestingly it mentions the correct no. of steps, when it was in its original shape. Quote:

“Abul Fida, a celebrated geographer who flourished at the end of the 13th and the beginning of the 14th century, had visited the Minar twenty years prior to the accession of Firozeshah. He records that it had 360 steps in its circular ascending stair-case. Now, considering that the utmost limit this monument is known to have reached under all subsequent additions is 379 steps that is, 19 more than the computation of our geographer, and looking to the fact that the Minar a portion whereof had been struck by lightning, was repaired by Firoze Shah in 1368 A. D., there is nothing improbable in the account of AbulFida that the Minar in his time counted only 360 steps” .

This agrees with the statement of Firoze Shah himself who had repaired it in 1368 A. D. when it had been struck by lightning. He says ” The Minara of Sultan Muizud-din Sam had been struck by lightning. I repaired it, and raised it higher than it was before.”

The point is why would there be exactly 360 steps denoting a Lunar Year? The Islamic fools did not have any idea of this and made 19 more steps without knowing the exact purpose and height to make a correct angle of shadow and constellation calculations from the ground and from the openings in the stair wall.

The Name Says It All

Archaeological evidences suggest that this area was settled by Ashoka about 2500 years ago. Mehrauli comes from Sanskrit word Mihira-awali . It signifies the township where the well known astronomer Varah Mihira also called Mihir, who wrote the famous book ‘ Vrihatsamhitayam ’ of Vikramaditya’s court lived along with his helpers, mathematicians and technicians. Delhi however gained in magnificence / importance during the time of Ananga Pala Tomara in the 11th century. In the 12th century, the city was included in the dominions of Prithviraj Chauhan.

Muslim Forgery Exposed

Stones dislodged from the minar have Hindu images on one side and Arabic inscription on the other side. Those stones have been removed to the museum. These stones clearly show that the Muslim invaders only removed the outer dressing of the tower and reversed the stones with Arabic Inscriptions and fixed them as is. They did not even bother to make the stones of the same dimensions, engrave Arabic inscription and fix them in place of the original stones.

Shri Stephen Knapp, noted expert in Vedic and Hindu Culture found out the truth.

Qutub Minar - vedic and hindu culture

Qutub Minar snapshots; Source: Stephen Knapp

The above photos discovered by Shri Stephen Knapp are in, “black and white and found in a simple album in India”. Except for old age and some water damage on some of them (creating white spots in areas), most are still in relatively good condition. They all have the stamp on the back which states, “Archaeology Survey of India,” verifying their authenticity.

Each photograph was accompanied by a typed caption taped in the album near the photo, explaining the subject of the photo and what it means.

Qutub Minar - Temple Complex

The above is an Arial draft view of the complex which needs further studies as regards to set up of an observatory and Vedic Temple Complex.

Expecting the truth of the Qutub Minar may be revealed by the  historians using modern technology in times to come.

Ref Source : All the information in this article is collected from various sources with proper record and can be authenticated, from the original sources. More than 80 papers and books were consulted and help sought from the published material on the internet such as ‘ Kutub Minar or Dhruv Stambh ‘ to make this article. The Collector of this information is indebted to various scholars, historians, who risked their career in bringing out the truth in the times of dark hours of Indian History and Politics.

Disclaimer: The views expressed here are solely of the author.  My India My Glory  does not assume any responsibility for the validity or information shared in this article by the author.

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  1. Qutub Minar, Delhi

    case study of qutub minar

  2. Qutb Minar. Delhi, India. Building started in 1192 and stands at 239.5

    case study of qutub minar

  3. QUTUB-MINAR AT NEW DELHI

    case study of qutub minar

  4. Temple inside Qutub Minar? Case filed in Saket court to restore ‘right

    case study of qutub minar

  5. Archival material, photographs of Qutub Minar go on view : The Tribune

    case study of qutub minar

  6. Qutub Minar: Understanding the History and Architecture Before You Go

    case study of qutub minar

COMMENTS

  1. The Many Lives of the Qutub Minar

    A deeper study of the Qutub Minar revealed how the monument itself has been historically used as a culturally mutable object to reiterate social and political divergences, beginning with imperialist notions of "us" and "them."

  2. The Qutb complex and early Sultanate architecture

    Qutb Minar the tomb of Iltutmish the Alai Darwaza and the Alai minar The 238 foot tall Qutb Minar in the background, c. 1192, Qutb archaeological complex, Delhi (photo: Indrajit Das, CC BY-SA 4.0). The first Sultan of the Delhi Sultanate

  3. Qutub Minar: Understanding the History and Architecture Before You Go

    Authored by Rudy A UNESCO World Heritage Site, and the tallest building in the world made of bricks, Qutub Minar is a 73-meter high tower that consists of five storeys and a spiral staircase with 379 steps. Built-in red sandstone, Qutub Minar is a real masterpiece of Mughal Islamic craftsmanship.

  4. Qutb Minar

    History The Qutb Minar was built over the ruins of the Lal Kot, the citadel of Dhillika. [7] Qutub Minar was begun after the Quwwat-ul-Islam Mosque. Drawing references from their Ghurid homeland, Qutub-ud-Din Aibak and Shamsu'd-Din Iltutmish constructed a minar (minaret) at the south-eastern corner of the Quwwatu'l-Islam between 1199 and 1503.

  5. Qutub Minar History, Significance & Features

    The Qutub Minar, also spelled "Qutb Minar," was built in 1192 by Qutb-ud-din Aibak, the first Sultan and first Muslim ruler of Delhi, and was completed in 1368 by Firoz Shah Tughlaq. To...

  6. The Qutb complex and early Sultanate architecture

    Qutb Minar; the tomb of Iltutmish; the Alai Darwaza; and the Alai minar; The 238 foot tall Qutb Minar in the background, c. 1192, Qutb ... In Negating the Image: Case Studies in Iconoclasm, edited by Anne McClanan and Jeff Johnson (Burlington: Ashgate, 2005), pp. 15-40. Street views: Qutb mosque . Qutb Minar . View of Iltutmish's tomb ...

  7. Qutb Complex

    The Quwwatul- Islam Mosque (1192) is a masterpiece of Indo-Muslim art and one of the oldest mosques in India. Probably the most significant building of early Sultanate rule is the Qutb Minar (A UNESCO World Heritage Site) built in the early part of the thirteenth century. Around the Qutb are important buildings like Iltutmish's Tomb (1235 ...

  8. Qutb Minar, the Incredible Victory Tower of the Mamluk Dynasty

    The Beauty of Qutb Minar Victory Tower. Located in Delhi, Qutb Minar is part of the Qutb complex which consists of many spectacular buildings and structures dating to the Delhi Sultanate. The Victory Tower was built largely of sandstone and is set in an extensive garden. The Victory Tower measures 237 feet (72 m) high with a base diameter of 47 ...

  9. Qutb Minar and its Monuments, Delhi

    Built of red and buff sandstone and eloquently carved with inscriptional bands, the Qutb Minar is the tallest masonry tower in India, measuring 72.5 metres high, with projecting balconies for calling all Muadhdhin to prayer. An iron pillar in the courtyard gave the mosque a unique Indian aesthetic.

  10. Qutub Minar: Why India's tallest minaret landed in the courts

    Soaring over the Delhi skyline - at 240 ft - the Qutub Minar is one of the capital's most iconic and stunning monuments. Now a court will decide whether temples demolished centuries ago in the ...

  11. (PDF) Story of Qutub Minar of Delhi

    Part One of this paper provides a case for rejecting the Autochthonous Aryan theory and proposes an alternative to the Aryan Migration Theory, i.e. it examines why the genetic input from Central Asia may have been extremely small and how the Spread of IE language and culture in India might have occurred in trickle in scenarios i.e. when movement...

  12. (PDF) Role of Visitor Management for Enhanced Visitor Experience

    Particularly in the case of Qutub Minar, overhead bridges/underground subways between the parking/ticket counter area to the entrance of the site will be helpful since visitors can avoid main roads and traffic to reach the site. vii. Clear and conspicuous display of informative sign boards and directional panel: One of the prime motivational ...

  13. Qutub minar

    fayazkhorgo Follow Nov 27, 2012 • 145 likes • 81,010 views Education 1 of 40 Download Now Recommended Qutub minar Bhagyashree G Zadmukhe Provincial architecture Avneet Dhillon Fatehpur sikri Rajat Nainwal Bengal Provincial style Mahak Gupta QUTB COMPLEX,NEW DELHI AMAN GUPTA tughlaq dynasty architecture Abhishek Singh More Related Content

  14. December 6, 1980, Forty Years Ago: Qutub Tragedy

    December 6, 2021 04:01 IST Follow Us Even as a one-man committee visited Qutub Minar on December 5, an element of mystery was added to the tragedy with the Delhi Municipal Corporation claiming that there was no power breakdown in the area during the time of the tragedy. (File) What happened at the Qutub on December 4 beggars description.

  15. PDF Investigation Techniques Carried out on the Qutb Minar, New ...

    1 INTRODUCTION The Qutb Minar, is the highest monument of India and one of the tallest stone masonry towers in the world. Inside, a helical staircase with 379 steps communicates to five balconies, where the Mu'adhdhin (muezzin) called to prayer. The minaret has also a symbolic function, being a sign to glorify the victory of Islam against idolatry.

  16. (PDF) Role of Visitor Management for Enhanced Visitor Experience

    Demographic profile of Visitors at Qutub Minar and Humayun Tomb from 2012-2015. ... A Case Study of Qutub Minar . a nd H umayun's Tomb. Monika Aggarwal* and Paramita Suklabaidya ...

  17. (PDF) QUTUB MINAR

    Built-in red sandstone, Qutub Minar is a real masterpiece of Mughal Islamic craftsmanship. The design is based on the Minaret of Jam located in Western Afghanistan, which marks where the ancient city of Firuzkuh once stood.

  18. Essay on Qutub Minar for Students

    CBSE Essays Essay On Qutub Minar Essay on Qutub Minar In India, the second-tallest historical monument is the Qutub Minar, located in Delhi at Aurobindo Marg, Mehrauli. The monument is a 73-metre tall tower with a base diameter of 14.3 metres, a top diameter of 2.7 metres, 379 staircases, and a five-storey building.

  19. D'source Design Gallery on Qutub Minar, Delhi

    The tallest brick minaret in the world, standing at 75 meters tall is the UNESCO world heritage site in India. There are many other old monuments of medieval times and together with Qutub Minar they form the Qutub complex. Located in the Mehrauli area of Delhi, it is made of red sandstone and marble. It was commissioned by Qutub-ud-Din-Aibak, the founder of the Delhi Sultanate in 1199 A.D. The ...

  20. Qutub Minar Was a Vedic Observatory: What Existing ...

    The Arial View Truth about the Qutub Minar as a Hindu monument was revealed from the sky. Thanks to the research done by Shri M.S. Bhatnagar! He hired a helicopter to validate his theory. It is evident that the Qutub Minar is Dhruv Stambha or Vishnu Stambha. Source: gyanpanti.com

  21. Qutub Minar Case: Is There a Conflict Between Places of Worship Act

    i "It is only recently that these things are coming up," advocate Subhash Gupta, appearing for the Archaeological Survey of India (ASI) told a Delhi court, on Wednesday, 25 May, as he drew...

  22. Case Study Questions Class 10 Maths Chapter 9 Applications of

    Case Study Questions Based On the Latest Syllabus for 2021-22 CASE STUDY 1: The Qutub Minar is one of the most visited tourist spots in Delhi city.