Mosque of Alaqmar
Image
by tripadvisor.com
The
mosque of al-Aqmar was constructed in 1125 founded in Cairo, Egypt. It was assembled by Fatimid vizier al-Ma’mun
al-Bata’ihi. It is a medieval mosque in Cairo as its ancient and spiritual aesthetic
significance has collected wide spread devotion (Williams,
Caroline, 1983). It is the first mosque and the first theological
school to be built in Fatimid, Cairo strictly based on Islamic heritage. Since
its manufacture, the mosque of al-Azhar has undergone some adjustments that
include enlargements, redecorations and restorations. Apparently, all styles
and periods of the history of the entire Cairo city are represented in the
architecture of the mosque (Williams,
Caroline, 1983).
The
original variety of the mosque had a prayer hall that consisted of five aisles
that were parallel to the Qibla wall. The aisles run perpendicular to the main
wall, enhancing the prayer niche to which it leads from the courtyard to the outer
root to prayer niche. More aisles were later added after the evidence of the Qibla
wall right after the fall of the Fatimid. The original form was also smaller
than the current version. Also, it was never located at the center of the
capital. Originally, the mosque used to have only three arcades around the courtyard.
Currently, it has four arcades. The original layout of the mosque was a common
plan in North African and Andalusia architecture. The arcades are resting on
pre-Islamic columns with Corinthian capitals.
Originally
its arches remained well constructed and are still in full effect. The current
arcade is different from the original one. Unlike the initial version, the
current version has a dome in front of the transept (Behrens Abouseif, Doris, 1992). The
dome is hidden to the viewer sight from the courtyard by a screen wall. Also,
the dome is decorated in curved stucco like print. The initial decorations
included the conch of the prayer niche and the stucco inscriptions and
arabesques on the arcades. Apparently, the prayer niche’s conch is decorated in
a similar manner to that of mosque of Ibn Tulum. The decorations come from the combination of
samara style and the scrolls of palmettos. The combination entails Kufic script
frames, which are slightly curved (Muqarnas, 1983).
The
different periods of Fatimid decorations are represented in the stuccos of
al-Azhar but scholars are yet to sort them out. There is a repetition of
naturalistic depiction of palm trees on the wall. This actually opens an eye to
the long lasting stability of Alaqmar. Its windowshave geometric grills framed with groups of Kufic inscriptions. The additional stucco
decorations are very different from the initial forms. They are adorning the
walls and the domes (Behrens
Abouseif, Doris, 1992). This ring is made up of lobed arches that are
pointing towards the center. A ring is
decorating the dome in front of the transept.
Image
by Archnet Drawing of Aslam Mosque: south
elevation, main facade, and existing conditions
The
arches have decorative inscription bands. The windows are decorated with bits
of green and yellow glass. This makes the earliest known form of window
decoration marking a pioneered movement in structure. At some point in history, Fatimid’s silver
belt is removed from the prayer niche and the tower troubled the entrance are
replaced with higher more dependent altitudes. Other restorations were done
during this period (Muqarnas, 1983).
In 1303
there was an earthquake that damaged some part of the mosque especially the
monuments. Amir Salar restored the prayer niche and he also redecorated the
spandrels. He also introduced an extra
beautiful prayer niche on the exterior wall of the mosque (Behrens Abouseif, Doris, 1992).
Work
Cited:
Williams, Caroline. "The Cult
of ʿAlid Saints in the Fatimid Monuments of Cairo Part I: The Mosque of
al-Aqmar." Muqarnas (1983): 37-52.
Abouseda, Hassan. Building in
Cairo, building over Cairo. Diss. Massachusetts Institute of Technology,
1987.
Behrens-Abouseif, Doris. "The
Façade of the Aqmar Mosque in the Context of Fatimid Ceremonial." Muqarnas
9 (1992): 29-38.
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