Showing posts with label Tombs. Show all posts
Showing posts with label Tombs. Show all posts

January 25, 2016

Lodi-era Tombs, Zamrudpur village, Delhi


“For the most wild, yet most homely narrative which I am about to pen, I neither expect nor solicit belief. Mad indeed would I be to expect it, in a case where my very senses reject their own evidence. Yet – mad am I not – and very surely do I not dream. But tomorrow I die, and today I would unburden my soul. My immediate purpose is to place before the world plainly, succinctly, and without comment, a series of mere household events. In their consequences these events have terrified – have tortured – have destroyed me. Yet I will not attempt to expound them. To me they have presented little but horror – to many they will seem less terrible than baroques. Hereafter, perhaps, some intellect may be found which will reduce my phantasm to the commonplace – some intellect more calm, more logical, and far less excitable than my own, which will perceive in the circumstances I detail with awe, nothing more than an ordinary succession of very natural causes and effects.”
– Edgar Allan Poe, “The Black Cat”


Tomb II  - The odd man out


On the rare occasion when her memory would not fail her, my octogenarian grandmother, unbelievably obese and ceaselessly censorious, would instantaneously and quite pompously invite the grandchildren to her boisterous court and burst forth into a flurry of meandering half-remembered mythological folklore and historical fiction, primarily concerned with opulently extravagant pre-partition life, but also occasionally transforming into perplexingly convoluted yet seamlessly interconnected bedside stories composed of myriads of mythological deities, mythical creatures and anthropomorphic entities perennially endeavoring to caution simpleminded folk against the intolerable sin of avariciousness, represented most often as an inverted, putrefying and obnoxious human skull which can apparently never be filled with enough gold.

Were she alive today, I could have similarly recounted to her about the shockingly obscene conditions of the small urban village of Zamrudpur immediately adjoining the posh Greater Kailash (GK-1) area where existential, in the form of an all-encompassing malignant mushrooming agglomeration of box-like multistoried, multicolored residential apartments acquisitively festering with not the slightest regard for civic planning, physical hygiene or heritage conservation, is a repugnant exemplification of the vicious malevolent evil she repeatedly warned us kids about. As the unbelievably strong stench threatens to overpower casual passer-bys and the decrepit, gaudily-painted buildings huddle close together to render roads narrow stinking pathways thoroughly drenched with garbage, putrid slime and detergent-laced water runoff, crystal-clear rays of sunshine beat an unsolicited hasty retreat, restricting themselves to infrequently transgress only as an intermittent obscure patch here and another brilliant streak there, until eventually the ground surface and several floors succeeding it above are utterly drenched in an unnatural darkness which further vindictively aggravates the threatening spiral down into unhygienic filthy living conditions.


Hide-and-seek - Tombs I (left) and II


Existential in terribly inhumane conditions within this small warren hole of immeasurably appalling living conditions, exceedingly narrow slithering streets and foul-smelling grimy cul-de-sacs, the whole entirely submerged in a deluge of decaying domestic wastes, fetid animal excreta, irritatingly dense spider-webs and unspeakably filthy water runoff, is a cluster of five solemn mausoleums where repose in eternal slumber the immediate family and the closest associates of Zamrud Khan, an Afghan noble in the court of Sikandar Lodi (reign AD 1489-1517) who was provided the bountiful estate (“jagir”) of Kanchan Sarai (thereafter christened “Zamrudpur”).

Crowned by thick clumps of vegetation sprouting from, and branching around, the very pinnacles of their enormous domes, the two greatest of these mausoleums can be perceived as perfectly plump flashes of textured dirty brown peeping inconspicuously from amongst this impermeable maze of multi-hued high-rise apartment buildings in the immediate vicinity of Bluebells International School while travelling between Kailash Colony and Moolchand stations on the violet line of Delhi metro.

Of these two mausoleums, the larger (Tomb I), so gigantic that it fairly easily outsoars the neighboring massive buildings, has been so appallingly molested and encroached upon that one frightfully shudders to even look at it – divided into individualistic corners, a portion of it, accessed by traversing through infinitesimally narrow, garbage-covered and exceedingly cold and damp streets, has been converted into a substantial cowshed by a septuagenarian deaf-and-mute man who also shares these drenched, damp and cow dung-spattered accommodations with his bovine charges.


Repulsive!


The perplexed animals, accustomed to adhering to their monotonous undisturbed lives but presently as shocked upon noticing us as we were on discovering them cheerfully lodged in this wretched imposing monument, confusedly stumbled and trampled about endeavoring to escape through the constricted opening where we stood, until the frail old man shooed and pushed them away and sympathetically switched on a high-wattage incandescent bulb precariously hanging overhead to facilitate our clicking some photographs. Bored eventually after a few minutes, he shooed us away too and the impressive monument despondently reverted to its dimly lit, mistreated existence.

Another portion of the mausoleum, externally entirely cut-off from the first and accessible only after circling through several intermediate ever-constricting streets, has been converted into an atrociously dreadful living quarter by an ingenious neighbor and is perennially leased on rent to garbage-collectors who, besides sleeping here in makeshift hammocks stretched between the walls, also horrifically light fires within the medieval edifice and store huge stacks of non-perishable rubbish like irredeemably broken toys, fragments of punctured tires, unfixable electric fixtures and damp rotting cardboards! Despite the indescribably miserable squalor they inhabit and the freezing cold they were enduring sitting in a small, garbage-littered opening adjoining their grand residence, the impoverished garbage-collectors were heartwarmingly quick to share tales of destitution and penury, concerning their livelihood and living conditions (bitterly describing the freezing wafts of cold January air blowing through the enormous entrances as murderous!), as well as simplemindedly asking why we do not petition the government to save these monuments from such inexcusable humiliation and certain obliteration. If only the government would listen!


A few good men?


They, like the elderly cattle-keeper, respectfully welcomed us into their meager hearths and undeniably earned sanctuary in our hardened hearts, not so however the foul-mouthed middle-aged man who had covetously encroached upon the second-largest mausoleum (Tomb II) by converting it into a proper family residence complete with iron double-gates and whitewashed medieval walls, and arrogantly proceeded to threaten us when we attempted to click photographs, stating, I quote, “This is Lal Dora land. What will the ASI officials do when even the policemen can’t help you here?” “Lal Dora” are those unregulated colonies/urban slums which are exempted from construction guidelines and civic planning protocols as regulated under the Delhi Municipal Act, and quite glaringly, seldom do the municipal authorities have any noticeable presence here. What is most reprehensible however is the knowledge that this particular notably enormous monument, which flamboyantly displays all the telltale structural and ornamental motifs of Lodi-era architecture, including decorative recessed alcoves externally adorning its walls and a dexterously chiseled inverted lotus finial crowing its prominent dome, is not even within the claustrophobic village cluster but barely skims its expansive, relatively uncluttered peripheries! Its resilient walls might have been cleverly whitewashed and the celebrated medieval nature of its cavernous interiors might have been entirely obliterated, but what cannot be wished away is the certainty that, given its conspicuously outstanding architecture and the magnificent harmony of its traditional design relentlessly and starkly contrasting against and contemptibly shaming so-called modern building designs burgeoning around it, it shall never cease to visually stand out as a majestic beacon amidst the abysmal squalor and detestable turmoil of its disgraceful surroundings.


History vs Modernity


Positioned at the acute vertex of an extraordinarily narrow street where it forcibly branches off into two even more congested streets (if these can be referred thus!) which eventually culminate into cul-de-sacs after a couple of steps, Tomb III’s entrances have been temporarily cordoned off with heavy wooden boards and it has been converted into a makeshift warehouse by neighboring residents to store unusable junk and rotten rubbish. Nauseatingly, one of its thick sides has been entirely assimilated as a not inconsiderable fraction of the perimeter of the adjoining unhealthily cramped building; even more horrendously, the quarter off the adjoining corner has been surgically sheared off to accommodate yet another building. As measly relief in the spirit of the legendary beneficence and forbearance of this city, the unevenly-constructed staircase of the densely populated tenement on the third side only barely skirts the mausoleum’s dome and doesn’t really incorporate the edifice within its own structure except for the matter of the small assistance where it raises its entire support configuration over a corner of the latter’s roof! Magnanimously did the inhabitants also spare a small opening between to be used as a community dump yard, and besides the unavoidable unpleasant stench, the mausoleum is now also gleefully richer by an abnormally intriguing diadem composed of colorful, multi-textured plastic wrappers and polythene rubbish.


Eternal damnation! - Tomb III


Furthering these marvelous monuments' incorrigible helplessness, where humanity’s ceaseless avariciousness and heartless barbarity eventually relents, the perpetually incriminatory forces of nature take over – a gnarled Peepal tree (Ficus religiosa), the ultimate bane of monument conservation in the subcontinent, rises from the last remaining corner, imperceptibly gradually yet certainly strangling the monument to indiscernible powder.

“Three or four young pipal-trees have begun to spread their delicate branches and pale green leaves rustling in the breeze from the dome of this fine temple; which these infant Herculeses hold in their deadly grasp and doom to inevitable destruction. Pigeons deposit the seeds of the pipal-tree, on which they chiefly feed, in the crevices of buildings.

No Hindoo dares, and no Christian or Muhammadan will condescend, to lop off the heads of these young trees, and if they did, it would only put off the evil and inevitable day; for such are the vital powers of their roots, when they have once penetrated deeply into a building, that they will send out their branches again, cut them off as often as you may, and carry on their internal attack with undiminished vigour.

No wonder that superstition should have consecrated this tree, delicate and beautiful as it is, to the gods. The palace, the castle, the temple, and the tomb, all those works which man is most proud to raise to spread and to perpetuate his name, crumble to dust beneath her withering grasp. She rises triumphant over them all in her lofty beauty, bearing high in air amidst her light green foliage fragments of the wreck she has made, to show the nothingness of man’s greatest efforts.”
– Major-General Sir William Henry “Thuggee” Sleeman, British East India Co. Administrator
“Rambles and Recollections of an Indian Official” (1844)


Classical architecture - Tomb I interiors


I would be memorably surprised if there are even a dozen people not from Zamrudpur who have ever set eyes on Tomb IV. After spending several minutes traversing the bewildering streets in unordered circles, we could only barely catch a glimpse of some of the irrepressible stone brackets of this small mausoleum startlingly incorporated within the dingy, uninhabitable corner of an irregularly constructed residential building at the very end of a blind alley so unnaturally dark that there was little scope of visually making sense of the congested, garbage-infested, dust and spider web-carpeted surroundings without switching on the camera’s flash! A common toilet exists barely a couple of steps away and stacked against the dingy moldy corner were old rusted motorcycles, political hoardings, wooden furniture and semi-rotten fragments of clothes and other miscellaneous organic wastes. It was only afterwards, when a kindly local lady, feverishly incensed against the neighbors for having nearly obliterated the entire medieval monument, took us up her building that we could make complete sense of the torturous and yet outlandish events that really preposterously transpired here – it appears that an entire multi-storied building, was profanely conceived in a crooked U-shaped manner, had one of its asymmetric extreme branches miraculously arising midair, tenuously supported structurally by the equally unbalanced central branch and the similarly haphazard building on the other side – where the vanished ground floor of this extreme branch of the U-building should have been, there instead exists the aforementioned dingy moldy corner framing a tiny knoll.


Abandon all hope! - Tomb IV hiding in plain sight


To our indescribable horror, masquerading as the tiny hellhole infested with terrifying mold, spiderwebs and the accumulated dust and rotten wastes of several years past, the shabbily crumbling, rubbish-infested knoll was Tomb IV, whitewashed and cunningly camouflaged by a tiny apartment built greedily embracing it! From the adjoining buildings’ roofs, we were looking down at it as if it was within a haphazardly constructed well! One can observe its sheared-off extremities and the moderately-proportioned, perfectly-rounded dome, slowly yet persistently being submerged under a dreadful deluge of plastic wastes, polythene wrappers and other garbage. How long before the entire monument disappears under this wretchedness?

“Fearful, indeed, the suspicion – but more fearful the doom! It may be asserted, without hesitation, that no event is so terribly well adapted to inspire the supremeness of bodily and of mental distress as is burial before death. The unendurable oppression of the lungs – the stifling fumes of the damp earth – the clinging of the death garments – the rigid embrace of the narrow house – the blackness of the absolute night – the silence like a sea that overwhelms – the unseen but palpable presence of the Conqueror Worm – these things, with the thoughts of the air and grass above, with memory of dear friends who would fly to save us if but informed of our fate, and with consciousness that of this fate they can never be informed – that our hopeless portion is that of the really dead – these considerations, I say, carry into the heart which still palpitates, a degree of appalling and intolerable horror from which the most daring imagination must recoil. We know of nothing so agonizing upon earth, we can dream of nothing half so hideous in the realms of the nethermost Hell. And thus all narratives upon this topic have an interest profound; an interest, nevertheless, which, through the sacred awe of the topic itself, very properly and very peculiarly depends upon our conviction of the truth of the matter narrated.”
– Edgar Allan Poe, “The Premature Burial”


Tomb V - The monument stands, modernity around crumbles!


Thoughtlessly degraded and bitterly injured, if these mausoleums too could have spoken, would not they too have hopelessly lamented this unjustified and intolerable burial under garbage? Were these gorgeous epitomes of architectural heritage in some other, more discerning country, they would have been painstakingly and honorably conserved and restored to their original outstanding grandeur, and cherished as magnificent embodiments of the glorious achievements of their unparalleled art, architecture and culture. Here, they have been devastatingly condemned, intermittently shattered and wait to be demolished entirely!

Judging from the outstanding remnants of its artistic ornamentation and physical immensity, especially the exquisitely incised plasterwork medallions inscribed on the underside of its large dome, Tomb V is unarguably spatially the largest and artistically the most celebrated of all the pavilion mausoleums (that is, possessing a massive umbrella dome symmetrically surmounted on several relatively slender pillars, in this case twelve, four to each side) in the city. Or it would have been were it not so heartrendingly converted into an immense clothesline stiflingly located at the end of a claustrophobic road in an extraordinarily dark-damp opening tightly bordered on all sides by several irregularly-conceived high-rises!


Tomb V - The multipurpose clothesline/playground/makeshift temple/garbage dump/hangout zone!


Howsoever irredeemable be their crimes towards these mute edifices, given the bone-chilling cold and the unusually fierce draughts storming this small opening in this otherwise thoroughly densely congested colony, somehow one cannot help pitying the impoverished locals who are condemned to miserable life in such a gloomy and drenched hole, that too in the national capital of one of the self-proclaimed "socialist" global superpowers. It does become near impossible to efficiently argue for the dedication of greater financial resources for heritage conservation and monument restoration in the face of such staggering destitution and criminal inhumanity towards fellow individuals. Wonder when do we get our act together – it's another 26th January tomorrow.


Meager remnants - Dome medallion, Tomb V


Location: Zamrudpur village, immediately behind Bluebells International School, a short walk from Kailash Colony metro station. I could not determine the coordinates of tomb V, however the other monuments should, I believe, approximately correspond to these coordinates – Tomb I - 28°33'26.6"N 77°14'11.8"E, Tomb II - 28°33'28.0"N 77°14'12.9"E, Tomb III - 28°33'26.4"N 77°14'15.5"E (tentative) and Tomb IV - 28°33'25.6"N 77°14'13.7"E.
Nearest Metro station: Kailash Colony
Remarks - Since most of these monuments have been entirely encroached upon and converted into private residences, entry and photography might be restricted by the locals and/or the person(s) living within. It is advisable to be careful and cordial while photographing/documenting. None of these monuments are under the aegis of Archaeological Survey of India and no charges of any kind are applicable.
Relevant links -
Other monuments/landmarks in the immediate vicinity -
Other Lodi-era funerary monuments in the city -
  1. Pixelated Memories - Bada Gumbad (Lodi Gardens)
  2. Pixelated Memories - Bagh-i-Alam ka Gumbad (Green Park)
  3. Pixelated Memories - Gol Gumbad (Lodi road)
  4. Pixelated Memories - Imam Zamin's Tomb (Qutb complex)
  5. Pixelated Memories - Lodi-era Tomb (Lado Serai)
  6. Pixelated Memories - Lodi-era Tomb (Mehrauli Archaeological Park)
  7. Pixelated Memories - Lodi-era Tomb (Mehrauli Archaeological Park)
  8. Pixelated Memories - Sheesh Gumbad (Lodi Gardens)
  9. Pixelated Memories - Tombs in Hauz Khas (Choti Gumti, Sakri Gumti, Dadi's Tomb and Barakhamba)
  10. Pixelated Memories - Tombs in South Ex. (Bade Khan ka Gumbad, Chote Khan ka Gumbad, Bhure Khan ka Gumbad and Kale Khan ka Gumbad)
Suggested reading -

June 23, 2015

Mehrauli Archaeological Park, Delhi


“When you’ve lived with someone for so long, the first few weeks after the break-up are strange times indeed. You have two options: you can either sit huddled up in a corner, a bottle of gin in one hand, a fag in the other, howling the lyrics of all those love songs or you can get up, get dressed and get out. I chose Option Two. I went out. Every night. Every single night, so incapable was I of staying home and facing my solitude. I went to the cinema, the theater, pubs, clubs, wine bars, restaurants, galleries, cultural talks, city walks – the opening of a tin of tuna if I thought there’d be people there. Even the gym held a certain appeal, for verily it is written: misery loves company. When I did find myself home alone, I had the TV and the radio blaring and was on the phone non-stop. Bewitched, bothered and bewildered was I.”
– Wendy Salisbury, “The Toyboy Diaries”

My recent break-up, heartrendingly painful as it was, pushed me to seek solemn solace in the streets of my beloved Delhi – my feet traversing paths that they had tread on numerous occasions previously; my mind, numbed as it was with recollections and idealizations, longing for company and asylum in delicate restaurants, magnificent monuments and forgotten corners that the city graciously offers to those who pry through its hordes of unmentionable secrets. I found myself once more in the beautifully pristine, wilderness reclaimed, forgotten and secluded Mehrauli Archaeological Complex where lie scattered, amidst the considerable remnants of large settlements and massive trees with gnarled, all-encompassing branches, magnificent ruins of enormous mausoleums, mosques and step-wells pertaining to almost a millennium of construction that cannot but be nonetheless regarded as only a fraction of architectural and cultural heritage in the immensity that is the grand city’s historical existence – and yet, despite its unmistakable reputation as being one of the oldest continuously inhabited settlements within the city, the area possesses the unenviable notoriety as being a potentially unsafe, spine-chillingly haunted dark forest, redolent of death and destruction, where the trees bend closer to whisper dark secrets and even the birds too maintain a hushed unmentionable silence.


Haunted territory - Mehrauli Archaeological Park


I realized I hadn’t yet penned an article reflecting upon the complex’s renewed lease of life at the hands of the Archaeological Survey of India (ASI) who are exhuming the remains of structures, colossal and small, from underneath layers of earth and vegetation where they were buried for centuries since soon after the area was abandoned by the general population following the revolt of 1857 (First War of Independence/Sepoy Mutiny) and the implications that followed – in fact within the park complex, it isn’t surprising at all to come across huge chambers, buried underground in their entirety, their arches and collapsed roofs peeping through the grass and shrubbery, nor is it inconsequential to realize that here, of all places, in this distant corner of the city, ornamental British monuments (“follies”) exist next to splendid, miniaturized Mughal-era (AD 1526-1857) mausoleums, tell-tale distinctive Lodi-era (AD 1451-1526) mosques and even earlier still settlement ruins and mausoleums inspiringly dated to the Slave Dynasty reign (AD 1192-1290). I have indeed penned individualized posts about most of the major structures within the complex and here of course, they shall be interconnected along with a map depicting the presence of each of these structures, nonetheless it is the smaller, regrettably insignificant structures that I shall dwell upon here since it is these that I somehow find the most surprising and bewitching, not because of their commendable architectural and artistic features, but simply because there is such an overabundance of them that I feel astonished at the existence and requirement for so many of them – wall mosques (“qibla”) of varied dimensions and artistic ornamentation, yet retaining the overall similar structural features; rows upon rows of enclosed chambers, stables and residences; smaller mosques, many of them now encroached upon, refurbished, rebuilt and repainted to function as madrasas (Islamic seminaries) and residences for local Muslim priests and scholars; and such diminutive domed structures that I’m apprehensive of regarding as funerary structures and would have, if I was qualified enough, classified as guardhouses or some such similar functional building.


Fragments of an eventful history


It is said that the region was crisscrossed by trade routes that connected Delhi to central Asia and beyond and thus was frequented by caravans consisting of camels, horses and pack mules laden with aromatic spices, luxurious silks, precious jewels and royal gifts; mendicants and learned dervishes, their thirst for knowledge and religious mysticism unquenched and their pursuance of the same drawing them to the erudite sages and masters of Indian peninsula; regal messengers and couriers with their secretive messages and exclusive gifts and mementoes. It was here that Sultan Ghiyasuddin Bahauddin Balban (ruled AD 1266-86) decided to commission a beautiful, sober mausoleum for his deceased son Muhammad “Khan Shahid” and where he himself was laid to eternal rest in a grand and architecturally prominent tomb after he mournfully expired bereaving the latter’s demise (refer Pixelated Memories - Khan Shahid's Tomb and Pixelated Memories - Balban's Tomb). The establishment of a small rural settlement adjacent the trade route prompted the renowned Sufi mystic Sheikh Fazlullah Jalaluddin Khan “Jamali” Kamboh Dehlavi to establish his monastery here and construct the massive mosque complex (and later his artistically remarkable mausoleum), still thoroughly famed as Jamali-Kamali and presently the epitome of architectural heritage within the park where, seated upon an expansive incline, it prominently occupies the position of honor as the single outstanding monument which architecturally and artistically inspired nearly all the lavish mosque complexes that chronologically followed it (refer Pixelated Memories - Jamali Kamali Complex). I generally make it a point to enter the park complex through a small obscure opening in the periphery wall slightly offset from the intersection of the arterial, perennially crowded Mehrauli-Badarpur and Mahipalpur-Gurgaon roads at Lado Serai since the path quickly takes one past these two major set of ruins (two motorable entrances also exist – the first adjacent the renowned Qutb complex (refer Pixelated Memories - Qutb Complex) and the other on the other side of Balban’s tomb projecting from the Mahipalpur-Gurgaon highway).


Flamboyance personified - Within the mausoleum of Sheikh Jamali Kamboh Dehlavi


The large settlement that existed here must also have possessed several inns and resthouses for weary travelers which might explain the presence of such large stables and it is quite possible that many of them did construct smaller, individualized wall mosques in the vicinity to cater to the religious needs of their influential patrons. In one of the furthest corners of the complex where the comprehensive folds of thick, impenetrable vegetation gives way to an open ground used by the local kids for games of crickets, exists the thoughtfully landscaped, beautifully adorned mausoleum of Mirza Quli Khan, a foster brother of Mughal Emperor Akbar (reign AD 1556-1605) (refer Pixelated Memories - Quli Khan's Tomb). Sir Charles Metcalfe, the Agent (negotiator) of British East India “trading” Company at the royal court of Emperor Bahadur Shah “Zafar” (reign AD 1837-57) purchased this monument and had it luxuriously converted into his summer retreat and guesthouse retrofitted with additional “follies” (ornamental architectural entities eponymously designed to appear ruined/monumental) such as “chattris” (umbrella domes surmounted upon slender ornamental pillars), gingerbread hut-like guardhouses, adornment bridges and stepped pyramids (“ziggurats”) – one such chattri was also conceived and commissioned upon a slightly rolling hillscape immediately opposite the attractive Jamali-Kamali complex (refer Pixelated Memories - Metcalfe's Chattri).

Unbelievably contrasting with the magnificently multi-hued and symmetrically ordered rose garden that has been established within the park periphery abutting its extremities along the Lado Serai-Qutb Complex connecting road, past the portion of the park where there still is some semblance of civilizational presence, past the region where the winding serpentine pathways have been shrouded with layers of red soil and cobbled stone and there do exist varieties of flora and fauna apart from lithe goats, ubiquitous Kikar trees (Prosopis juliflora) and ever-garrulous Jungle Babbler birds (Turdoides striata), the thoroughly-vegetated 200-acre complex transforms into a threatening, dark and forgotten patch of forest crisscrossed by deep sewage channels, untrodden pathways and desolate remains of decrepit mausoleums (most of which have been documented on this blog in the past, follow the links mentioned at the end of this article). Nearby appear like mirages two majestic step-wells (“baolis”), since christened “Rajon ki Baoli” and “Gandhak ki Baoli” as a consequence of their association with masons (“Rajon”) and Sulphur (“Gandhak”) (refer Pixelated Memories - Rajon ki Baoli and Pixelated Memories - Gandhak ki Baoli).


Detritus from an age of sophistication - One of the disintegrated Qibla walls within the complex


Several of the predominantly small, single-floored structures, vibrantly painted white bearing highlights in green, continue to function as mosques in this part of the complex and bear names such as “Choti Bagh wali Masjid” (“The Mosque within the Small Garden”) and “Neem wali Masjid” (“The Mosque with the Tamarind Tree”) – the entire area within the park complex and beyond was originally referred to as “Nazir ka Bagh” (“Nazir’s Garden”), though sadly it is no longer remembered who Nazir was or what age did he live in, however the Muslim Waqf Board (the custodian of Islamic funerary zones) inherently claims most of the park as its property on account of it largely being an enormous funerary land, leading to tussles with the ASI and Indian National Trust for Cultural and Architectural Heritage (INTACH) and counter-accusations of encroachment and monumental damage (point in case – Pixelated Memories - Choti Masjid Bagh wali). One does reverentially hope that the issues are quickly resolved and the complex can be conserved and the monuments restored to present a larger, better preserved archaeological and heritage zone in continuation with the majestic Qutb Complex adjacent. Nonetheless, observing the immensely satisfactory restoration drive affected upon several historically important monuments, especially the hallowed Jamali-Kamali complex, one is subconsciously reminded of the below mentioned phrase from Bible (John 11:25) –

“I am the Resurrection and the Life, saith the Lord; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die.”

Situated like an eagle’s nest upon an eyrie and overlooking the massive expanse of the archaeological complex from across the Gurgaon-Mahipalpur highway exists the formidable mausoleum of Azim Khan, another foster brother and army general in the court of Emperor Akbar (refer Pixelated Memories - Azim Khan's Tomb). The entire area, in fact, is literally dotted with monuments, shrines and mausoleums, considerable and minor, and can be unarguably regarded as one of the foremost sites of civilizational heritage in the beautiful cityscape – a postcard image of Delhi that was, frozen to portray the amalgam of political and financial power, majestic architecture and exquisite artworks nestled amidst lush foliage and vast landscaped plains – this truly is a representative of Delhi, The City of Cities, the City of Djinns!


White with green highlights - Neem wali Masjid


Location: Lado Serai intersection
Nearest Metro station: Qutb Minar
Nearest Bus stop: Lado Serai
How to reach: The park's entrance is immediately opposite Lado Serai bus stop at the intersection of Mehrauli-Badarpur and Badarpur-Gurgaon roads. Walk/avail an auto from Qutb Minar metro station or avail a bus from Saket metro station. Visually appropriate sandstone markers indicate the routes to different monuments inside the park.
Photography/Video charges: Nil
Time required for sightseeing: Approx. 6 hrs
Note – There are no facilities (toilets, food or drinking water) available within the complex. While one can avail food and refreshments at one of the restaurants at Lado Serai, toilet facilities can only be availed at the shopping malls close to Saket Metro Station, almost a kilometer away. The park remains deserted in the evenings and is best avoided then by female enthusiasts.
Monuments within the park complex -
  1. Pixelated Memories - Balban's Tomb 
  2. Pixelated Memories - Chaumukh Darwaza
  3. Pixelated Memories - Gandhak ki Baoli
  4. Pixelated Memories - Jamali Kamali Complex
  5. Pixelated Memories - Khan Shahid's Tomb
  6. Pixelated Memories - Lodi-era Canopy Tomb
  7. Pixelated Memories - Lodi-era Tomb
  8. Pixelated Memories - Metcalfe's Chattri
  9. Pixelated Memories - Metcalfe's Ziggurats and Guardhouses
  10. Pixelated Memories - Mughal Tombs and Choti Masjid Bagh wali
  11. Pixelated Memories - Rajon ki Baoli
  12. Pixelated Memories - Rectangular Canopy
  13. Pixelated Memories - Ruins, Mehrauli Archaeological Park 
  14. Pixelated Memories - Settlement ruins
  15. Pixelated Memories - Quli Khan's Tomb
Other monuments/landmarks located in the vicinity -
  1. Pixelated Memories - Ahinsa Sthal
  2. Pixelated Memories - Azim Khan's Tomb
  3. Pixelated Memories - Hazrat Kaki's Dargah
  4. Pixelated Memories - Moti Masjid
  5. Pixelated Memories - Qutb Complex
  6. Pixelated Memories - Unmarked Ruins, Mehrauli
Suggested reading -
  1. Indianexpress.com - Article " Years of neglect and many talks later, Mehrauli park will get a touch-up" (dated Dec 30, 2010) by Sweta Dutta 
  2. Milligazette.com - Article "Heritage Park in Mehrauli area is Waqf land" (dated Aug 02, 2014) by NA Ansari
  3.  Thefirstmail.in - Article "Demarcate area of Mehrauli Archaeological Park & Waqf land: HC" (dated May 20, 2015)
  4. Thehindu.com - Article "Unkempt and uncared for" (dated Jan 12, 2013) by Sohail Hashmi 

December 12, 2014

South Ex. Trail, Delhi


"Dehli
Refuge of religion! Refuge and paradise of justice!
Long may it endure!
Since it is a heavenly paradise in every essential quality,
may God keep it from calamity!"
– Amir Khusro, "Qiran al-sa'dain", 14th century

Surprisingly, if there is an area in Delhi which renews one's faith in humanity's obstinate permanence and repetitive resurgence despite recurrent cataclysms and mortality-induced banalities, it would be South Ex., the commercial heart of the city, that is intriguingly strewn with ornate monuments over half a millennium old that have weathered centuries of oppressively sweltering summers and bone-chilling winters and yet, with its fascinating hodgepodge of designer showrooms, multi-storied coaching centers, glimmering neon signs and glitzy restaurants, appears as new as a fresh idea. Amidst the serpentine, perennially crowded, maze of ubiquitous glass and cement mega-structures are scattered a few miniature, painstakingly adorned early Lodi-era (AD 1451-1526) mausoleums that each stands within a small landscaped grassy lawn of its own and are in such close vicinity to each other that one necessarily feels that they were originally intended as a cluster existential within a larger garden complex but have since become drastically estranged from each other as a result of burgeoning urbanization and commercialization of land space. Needless to say, the disproportionately minimal space around each of these structures renders photography and visual composition exceedingly difficult, but does indeed propel one to imagine what these might have appeared like in their erstwhile majesty when surrounded by vast open grassy plains as far as the eye could see.


Desolation! - Kale Khan ka Gumbad


Kale Khan ka Gumbad –

Coordinates: 28°34'12.5"N 77°13'08.2"E
Literally translating to "Tomb of the Black Khan", the decrepit (yet ruggedly elegant) square mausoleum, the first that a solitary visitor wandering into the back lanes of South Ex's otherwise glittering expanse encounters, encapsulates in itself the mortal remains of Mubarak Khan Lohani who was a nobleman during the reign of Bahlol Lodi (ruled AD 1451-89) and whom many historians consider to be the father of Darya Khan Lohani (more on him later). The crumbling yet evocative edifice, built in AD 1481 and royally seated upon a high sloping mound of its own, dominates the area around itself despite the circumstances it finds itself in presently – the small lawn that surrounds it, though landscaped with a shroud of green grass and rows of palm trees, has become an oasis for couples shopping/feasting nearby, students attending coaching classes and smokers wishing for a respite from the sweltering sun and a corner to sit around and gossip.

Externally, the tomb's walls are conceived to present a double-storied appearance wherein narrow alcoves are set on either side of the larger central arch which is itself set within an even larger arched depression which in turn is set within a projecting rectangular facade. The roof, before culminating into the perfectly executed semi-circular dome, translates into a row of "kanguras" (battlement-like ornamentation) lining also the drum (base) of the dome.


Spotted on the trail


Entrances mark three of the sides while the fourth (western), that lacks any opening, functions in the capacity of mihrab (western wall of a mosque/tomb that indicates the direction of Mecca and is faced by Muslims while offering namaz); the interiors, even more dilapidated than the exteriors which at least display some semblance of having been plastered as part of a restoration effort in the past, retain remnants of plasterwork medallions and a eight-cornered star pattern adorning the dome that might have been vibrantly painted and decorated once but at present offers not the slightest clue to its original glorious existence; there are two graves within, possibly those of Mubarak Khan and his wife. Why the tomb is referred to as that of the Black Khan is a matter of conjecture, but some suspect it might be because of Mubarak Khan's dark complexion, even though no historic records specifically refer to it. Interestingly, of all the Lodi-era monuments, it has been dated to be the earliest and represents a crucial step from pre-Lodi mausoleums (that were predominantly octagonal or otherwise built like a small forceful structure complete with buttresses and thick walls) to the innovation of highly symmetrical square structures – all the more reason for its restoration and conservation for future generations to observe, research and understand.


Hemmed in - Bhure Khan ka Gumbad


Bhure Khan ka Gumbad –

Coordinates: 28°34'20.4"N 77°13'14.9"E
Another distinctive tomb whose nomenclature perhaps invokes a reference to the complexion of the person interred even though the actual identity remains unknown, "Tomb of the Fair Khan" is similar to Kale Khan ka Gumbad in almost all aspects with the only exception that is slightly perceptibly better embellished with a smattering of decorative plasterwork patterns, tapering fluted pillars and brilliant blue tile work along its front facade, inverted lotus finial surmounting the dome and pendant-shaped medallions marking the space in the dome interiors where the larger painted star-pattern is extended so that its vertexes project to intersect the row of ornamental alcoves that adorn the base of the large dome. A large grave occupies most of the interior space and even the squinches (diagonal added between two arms of a corner so as to span space and convert a square structure successively into a octagon and then a polygon/circle to support the heavy dome) are better defined and decorated. Thoroughly filled with cobwebs and foul-smelling refuse, a narrow staircase next to the entrance leads upstairs to the roof level, however the panoramic view around is entirely impeded by the surrounding whitewashed buildings and treeline. The tiny tomb exists in a deplorable condition, wedged between towering houses that overshadow it on two sides, a parking lot turned into a dump yard-cum-cow shed on the third and barbed fences demarcating the extent of the meager confine of land surrounding the tomb on the fourth. The only possible way of entering this fenced-in space if one wishes to observe the monument close and personal is by jumping over the fence along the dump yard side at the cost of spoiling one's shoes with muck and cow shit, or worse, tearing one's trousers on the barbed wires!


Silence and serenity - Bade Khan (left) and Chote Khan (right) ka Gumbad


Bade Khan – Chote Khan Tomb complex –

Coordinates: 28°34'23.7"N 77°13'11.6"E
The only facet of the identities of Bade Khan ("Big Khan") and Chote Khan ("Small Khan") apparent today is that they were eminent noblemen in Lodi regime and possibly shared a relationship amongst themselves such as that of father-son or teacher-pupil. It is contended that originally the three architecturally and artistically similar tombs of Bhure Khan, Bade Khan and Chote Khan were included within the same larger complex but have since become partitioned into two different complexes as a consequence of glaring blunders that Archaeological Survey of India (ASI) committed in an overzealous attempt at monument conservation whereby without any prior notification they demolished buildings constructed by a certain Nahata Group of Traders and Builders who had overtime come to own the crucial land between the tombs. Following this, the Nahata Group pressed legal charges against ASI demanding financial compensation for illegal demolition and the entire area has since been fenced in with barbed wires with notices put up threatening action against trespassers. Thankfully, the remaining plot has been beautifully maintained as a garden by the ASI and there are towering trees flanking the circumference, green grass carpeting the lawns and flowering shrubbery demarcating the walkways. Young children from nearby slums and construction sites run around playing games of their own making, a few walkers stroll around the walkways and the tombs function as majestic bedrooms for a few laborers and gardeners.


Exquisiteness personified - Stucco patterns, Chote Khan ka Gumbad


Though the better preserved Chote Khan ka Gumbad is kept grilled and locked most of the time, the friendly caretaker will instantaneously open it up if requested. Lavishly embellished with an extravagant layer of incised plasterwork patterns crafted into rows upon rows of intricate Quranic inscriptions and floral motifs, the cream-pink exquisite tomb is unarguably architecturally and artistically the most delightful of the lot traversed in this particular trail. The use of vibrant blue tiles along the facades, tapering turrets projecting along the tops of the rectangular embossments that frame the arched entrances, stone latticework ("jalis") to mark the two openings which do not function as entrance gateways (the fourth side functions in the capacity of a mihrab) and hexagonal "chattris" (umbrella domes surmounted on slender pillars) mounted on the corners of the roof contrasted against the massive perfectly designed dome lend further credence to the ornamental conception of the mesmerizing structure. Where mankind failed, further charm is added by nature in the form of colorful parakeets that flutter around the tomb's chattris and sides and sleepy-eyed owls that occasionally peep through their nest holes in the walls.

Inside, the arches engulfing the squinches, the curve of the entrances and the smaller decorative alcoves that fringe the base of the dome too are layered with stucco inscriptions. The sober red sandstone mihrab is exceedingly simplistic and yet undeniably touching while the impressive star pattern adorning the roof couldn't have been envisaged more gracefully. I'll let the photographs do the talking since words fail to convey the eminence of the alluring structure.


"Hey, look! What's that bespectacled guy with the camera trying to do?!"


Bade Khan's spectacularly prominent tomb, though irresistibly simplistic and covered only with red-brown stone rubble, is literally gigantic and has been externally conceived to appear triple-storied through the assistance of narrow arched alcoves and windows on different levels. The massive tomb packs numerous intriguing surprises such as the occasional blocks of singular sculpted stones bearing calligraphic inscriptions embedded within the walls relieving the continuous monotony, corbelled doorways crafted out of red sandstone lintels artistically carved to generate the appearance of arches, small chattris surrounding the colossal dominant dome, the use of detailed stone latticework to close off two of the entrances and most interestingly, ornamental semi-octagonal pillars ("pilasters") built within the walls along the corners – a feature that is unique to this particular tomb amongst all medieval structures in Delhi. The shallow dome rises from a sixteen-sided drum (base) whose each corner is marked by a slender tapering turret. The grand interiors are relatively better preserved and the plasterwork medallions, cobblestone floor, red sandstone mihrab, star pattern adorning the roof and the five large sarcophagi are all intact. The incised plaster medallion inside the star pattern, displaying collinear bands of inscriptions and floral and geometric motifs, is amazingly well preserved and fascinatingly intricate.


Notice the unique corner towers! - Bade Khan ka Gumbad



Darya Khan Lohani's Tomb –

Coordinates: 28°34'20.1"N 77°13'00.3"E
The contrast between the tombs of Mubarak Khan and Darya Khan couldn't have been more glaring. Constructed in a three-tiered setting, one of the most unusual, although grievously neglected, tombs in the city belongs to Darya Khan Lohani, the "Mir Adil" (Chief Justice) during the reigns of Sultan Bahlol Lodi (ruled AD 1451-89) and Sikandar Nizam Khan Lodi (ruled AD 1489-1517). It today functions as a forgotten and ignored traffic roundabout in Kidwai Nagar where it delineates the urban village setting of Kotla Mubarakpur from the exceedingly posh South Extension I. What can be said to constitute the tomb proper is raised from the surroundings by an immensely high square platform which possesses remains of circular bastions along the corners – rubble slopes continue to hinge the platform to the ground around on all sides, however it is deduced that along one of the sides originally existed a regal gateway which has since been reduced to rubble by nature's fury. One wonders how much of the irrevocable damage was heaved to the fragile monument by the enormous heat, noise and material pressure exerted by the annual Dussehra festivities that saw effigies of the demon lord Ravana being burnt in its immediate vicinity till a few years back!


Unusual and beckoning - Darya Khan Lohani's tomb


Upon this pedestal and exactly symmetrical with it is another comparatively smaller pedestal accessible via staircases on three sides and crowned on each corner by a domed twelve-pillared stone pavilion (chattri/barakhamba). In the center of this second pedestal lies a moderately high circular edifice (which presently acts as a site for the locals to sprinkle grain and sweets for the birds and insects which flock to it in hundreds every day) on which in an excessively simplistic grave enclosed in white marble sleeps Darya Khan in eternal slumber. Only one of the four square chattris survives in its entirety while the rest exist miserably in different stages of ruin – the interior surfaces of the domes were inscribed with floral medallions and handsome bands of calligraphy, possibly Quranic, but that couldn't save them from destruction, the pillars are thick, perfectly carved and thoroughly unblemished, the use of squinches to successively convert the square configuration to circular is immediately notable, kanguras (battlement-like ornamentation) decorate the proportionately high octagonal bases of the domes.


Amongst ruins, here lies Darya Khan, a powerful Afghan noble


Pigeons find resting space upon the large domes and underneath meet doting couples looking for a quiet cozy corner, laymen coveting some space to doze around or play cards and locals congregating to gossip. There have been attempts to landscape the upper platform with rows of palm trees extending alongside the sides and shrouds of grass carpeting the entire area. Ashoka trees reach out from the lowermost surface and, much to the pleasure of squirrels who like nothing more than hopping around, spread their wide, crinkled branches over the domed pavilions.


In view of full disclosure, I find these ruins more fascinating than the splendid whole.


It would be fitting to end this article with words drawn from R.V. Smith, my favorite chronicler of Delhi's history and monuments, reflecting upon the neglect and ignorance faced by these tombs in particular and almost all monuments in the country in general in terms of restoration-conservation and historic appreciation –

"The gumbads (domes) of Delhi are also repositories of history which, however, are not given the attention they deserve. Domes came into prominence during the Muslim period, though there certainly were domed buildings before that time, but Hindu temples and other edifices, by and large, lacked the finesse and excellence of the domes that came up later."


Symmetry, stars and medallions - Inside Chote Khan's mausoleum


Nearest Bus stop: South Ex. I
Nearest Metro station: AIIMS
How to reach: From the Ring Road, take the street beginning immediately besides Nalli Sarees or the Louis Philippe store and you will come across Kale Khan ka Gumbad after walking less than half a kilometer. Afterwards walk straight with your back to Ring Road and ask directions for Bade/Chote Khan ka Gumbad and the locals will direct you. Darya Khan Lohani's tomb is located in the middle of a roundabout known as Dr. Shyama Prasad Mukherjee Chowk near Kidwai Nagar market/post office.
Entrance fees: Nil
Photography/Video charges: Nil
Time required for sightseeing: 20-25 minutes per monument
Other trails in the city - 
  1. Pixelated Memories - Lodi Road - Jawahar Lal Nehru Stadium Trail 
  2. Pixelated Memories - R.K. Puram Trail 
Suggested reading -
  1. Timesofindia.indiatimes.com - Article "Heritage bylaw delay hits locals" (dated Mar 9, 2014) by Richi Verma
  2. Timesofindia.indiatimes.com - Article "Lodi Tombs in South Extension stand divided" (dated June 29, 2012) by Richi Verma

October 16, 2014

Dargah Shah-e-Mardan Complex, Delhi


“Just as I am the lord and guardian of all the Muslims and I have full authority on them, so is Ali the lord and guardian of every one.”
– Prophet Muhammad at Ghadeer-e-Khum 

Continuing with the thread of heritage sites in the Shia majority Aliganj–Karbala area, after the mausoleums of the renowned statesman-governor Mirza Muqim Safdarjung and the forgotten general Mirza Najaf Khan Safvi, we come to the reason for their existence in this specific area within Delhi’s territories – the presence of the largely unknown and uncared for Shia shrine Dargah Shah-e-Mardan, also otherwise known as Qadam Mubarak (“Exalted footprint”) – dedicated to Hazrat Ali ibn Abu Talib, the cousin and son-in-law of Prophet Muhammad and first caliph of the adherents of Shia faith (fourth for the Sunnis), the shrine commemorates his memory by housing an imprint of his foot on a small piece of stone and is not a "dargah" (“tomb of a holy man”) per se. The shrine is unfamiliar to the citizens of the city and it isn’t hard to fathom for the reasons – the relatively fewer numbers of the Shia community and their avoidance of public display of their faith to avoid clashes with the majority Sunni Muslim community, also the general obscurity in which most of the later Mughal heritage structures find themselves to be (given the antiquity of several shrines in the city and the age of some monuments, the shrine is really a newborn!) – such is the obscurity of the dargah complex that the guidebook “Safdarjung’s tomb and its surroundings” issued by the World Monuments Fund (WMF) in collaboration with Indian National Trust for Art and Cultural Heritage (INTACH) confuses it with another Qadam Sharif located in the Paharganj locality near New Delhi railway station and even depicts a line drawing of the latter’s massive gateway! I have already discussed the Shia-Sunni conflict in detail here – Pixelated Memories - Safdarjung's Tomb complex and in this article we shall try and throw some light on the life and history of Hazrat Ali and his wife Bibi Fatima.


Dargah Shah-e-Mardan - Bibi ka Rauza (right) and Qadam Mubarak (left). The associated building in left background is a "Majlis Khana" (congregation hall).


In AD 610, when Prophet Muhammad first received divine wisdom and tried to explain to his family and social contacts the message of God and his theory of creation and existence, Hazrat Ali, a young boy ten years of age then, was the first person after Hazrat Muhammad’s wife to believe in the religious uttering and therefore the first convert to Islam outside the Prophet’s immediate family – however, the Prophet’s beliefs and his interpretation of the divine encounters gained him a number of enemies and ill-wishers amongst the surrounding Jewish, polytheistic and idolater population and religious scholars whom he opposed besides territorially dominant and financially affluent regal and military authorities belonging to Roman Byzantine and Persian Sassanid empires who had begun to feel threatened by the new religion and its increasing clout, therefore prompting Abu Talib, Hazrat Ali’s father, who was the guardian of the Prophet, to ensure that the latter’s life was safeguarded against all threats, even while he slept. Fearing assassination attempts, Abu Talib ordered his own sons to sleep in the Prophet’s place and sacrifice their lives to save him from imminent danger – Hazrat Ali famously rose to the occasion and never once relented from risking his own life and well-being in favor of the Prophet, especially when the latter fled with his family from Mecca to Medina in the face of grave opposition and severely violent repercussions to his beliefs. Hazrat Ali too soon followed him to Medina with several other faithful and the Prophet displayed his love and gratitude by marrying the beautiful and religious Fatima Zahra, his favorite daughter from his first wife Khadija, to the charismatic Hazrat Ali and also bestowing upon him the political and military command of the increasing number of devotees and converts to Islam. Following this delegation of authority, Hazrat Ali led a number of skirmishes and caravan raids and also participated with distinction in numerous battles as the commander and standard-bearer of Islamic forces to establish territorial domination of the nascent Muslim community; he was regarded as an extremely pious, humbly austere and benevolent individual rigorously observing religious duties, besides being a favorite and a loyal devotee of the Prophet; in the battlefield he was known for his unwavering valor, insurmountable steadfastness and a deep dedication towards the safety and service of the Prophet; off the battlefield, he was considered throughout his life an unparalleled and meritorious authority on Islamic jurisprudence, religious legislation and Quranic interpretation.


Spic - Shah-e-Mardan shrine interiors


The Prophet himself designated Hazrat Ali with the titles “Asadullah” (“Lion of Allah”) and “Nafs-e-Rasul” (“The Prophet’s own self”) and ordained him as a scribe penning the holy text of Quran which had been revealed by divine intervention in the previous two decades – yet such was the humility of Hazrat Ali that he did not shy away from tasks others would have considered unworthy – he nourished his family by working as a water-carrier tending the gardens of the rich Jews living in the vicinity and would often be found joyously taking up chores like repairing the Prophet’s slippers. Following the Prophet's demise, Muslims became galvanized in two factions, the former referred to as “Shi’a Ali” (Shias or “Proponents of Ali”) claimed that Hazrat Ali possessed the right to lead the Muslim community and be regarded as the first caliph of Islam (“Khalifa” – supreme political, religious and military authority) since he was the Prophet’s immediate family and his sons were the descendants of the Prophet; the other faction, known as “Sunni”, professed to faith in the capabilities of Abu Bakr, the father of the Prophet’s other wife Aisha. Abu Bakr was historically declared the first caliph and Hazrat Ali continued to be a counsellor to him, but  the divisions had begun to reflect bitterly – Hazrat Ali’s venerable wife Fatima fervently and fiercely guarded her husband against the enemies and some Shias hold that her and her unborn child’s premature death in AD 632 was a result of being violently struck by Umar, one of Abu Bakr’s supporters and later caliphs, when the latter tried to force entry into her house to physically persuade Hazrat Ali to promise allegiance to Abu Bakr, a charge rejected by Sunnis and some Shia sub-sects; the hostilities between the two groups took a fierce turn following the murder of the third caliph Uthman ibn Affan and subsequent exaltation of Hazrat Ali to caliphate (deservingly and through vigorous support, though despite his wish to remain a mere counselor), leading to the first Muslim civil war (“Fitna”) and extremely violent repercussions for Shias that continue to this date. Shias do not believe in the authority of the three caliphs before Hazrat Ali and assert that the caliphate only begins with him.


Bibi ka Rauza sanctum - The chakki of the noble lady and other objects of reverence


Faced with vociferous opposition from numerous channels, Hazrat Ali was forced to participate in a number of battles, especially against the ferociously vicious and terrorist Kharijite sect, where he demonstrated his combat and administration abilities through his double-tipped sword “Zulfiqar” – however, barely three years later, while prostrating during prayers at the Masjid al-Azam (Kufa, Iraq) he was attacked and hit on the head with a poisoned sword by a Kharijite assassin and died shortly afterwards. The year was AD 661 and he was sixty years of age then. Fearing desecration of his grave, he wished, like Bibi Fatima before him, to be buried secretly and the actual location of his burial is still debated – he was either buried at Masjid-i-Ali (“Mosque of Ali”) in the city of Najaf (Iraq) or at Rawze-i-Sharif (“Holy Blue Mosque”) in the Afghan city of “Mazar-i-Sharif” (“Venerable mausoleum”) – both the sites are considered exceedingly holy, though the former has the confidence of later caliphs and a majority of Muslim population as the actual site of the grave.

His death concentrated the political and religious powers of the caliphate in the exceedingly beneficent reign of his eldest son Hazrat Hasan, considered by Shias to be the second caliph, with all the provincial governors of the caliphate pledging allegiance to him, except Muawiyah I (a relative of Prophet Muhammad and the cousin brother of murdered caliph Uthman Affan), renegade governor of a vast territory extending from Levant to Egypt and the commander of the largest military force in the Muslim empire, who had also (with initial support from Bibi Aisha) vehemently opposed Hazrat Ali and cheated him on the pretext of preventing bloodshed of pious Muslims into stepping down from the caliphate. Nefariously, Muawiyah bought off all of Hazrat Hasan’s generals through bribes, promises and threats and forced the latter, precariously seated as he was, to negotiate and yield the caliphate to him – the manipulative Muawiyah, who once staunchly opposed Hazrat Muhammad, the foremost of Muslims, and chased him from his native land, came to become the caliph, the most influential authority over all Muslims! However soon, Muawiyah’s Ummayad caliphate, though it expanded the frontiers of Muslim territorial domination to hitherto undreamt of lands, by virtue of its divisive governance, repressive administration, vindictive retribution and biased nepotism began to irk even those who had supported him against Hazrat Ali and his descendants.


Dargah Shah-e-Mardan sanctum - The hexagonal basin houses the Qadam Sharif


Compared to the repressive later caliphs, the freedom and generosity afforded by Hazrat Ali’s reign came to be seen as a golden age and Hazrat Ali was posthumously garlanded with the titles “Commander of the Faithful” and “King amongst Men” (“Shah-e-Mardan”). Muawiyah had Hazrat Hasan poisoned; the latter’s younger brother Hazrat Hussain, who had risen in revolt against Muawiyah’s repulsive policies including persecution of the Prophet’s relatives, challenged him in the Battle of Karbala (Iraq) but was killed along with several of his relatives and all of Hazrat Ali’s sons (AD 680). The Ummayad caliphate instituted the practice of abusing Hazrat Ali in their daily prayers though it was later abolished from most parts of the Muslim empire; the tenth day of Muharram is considered a day of mourning by both Shias and Sunnis since the Prophet’s grandsons were murdered on this day – the Shias refer to this day as “Ashura” and publically remember and mourn the martyrdom by taking out processions and indulging in self-flagellation and mutilations (practices that Sunni Muslims consider, as has been pointed to me by them several times during discussions, as against the spirit of Islam); persecution of Shias still continues in most Muslim societies, including to an extent in India too, and most Shias practice “taqiyah” (hiding one’s religious views against aggressors to ensure personal safety).

Hazrat Muhammad’s lineage survives through the descendants of Bibi Fatima who survived the massacre of Karbala – these descendants are referred to as “Saiyyids” (“Lord”), a distinguished religious honorific they suffix in their names – the most notable of them in Delhi’s history being the legendary Sufi saints Hazrat Qutbuddin Bakhtiyar Saiyyid Kaki and Hazrat Nizamuddin Muhammad Saiyyid Auliya (see links at the end). Hazrat Ali is immortalized in Sufi traditions which mourn him as a true gentleman unmatched in knowledge and devotion and an able administrator who was generous in forgiving his fallen enemies.


Inside the small shrine opposite the dargah


The Dargah Shah-e-Mardan complex, as mentioned before, is not a tomb but a memorial commemorating the existence and sanctity of Hazrat Ali and the martyrdom of his family – the complex, much like the other dargah complexes in the city, consists of several individual structures built at different times in the dargah’s not so distant history – the oldest structure is the central shrine built in AD 1724 by Empress Qudsia Begum, wife of Emperor Mohammad Shah “Rangila” (ruled AD 1719-48), who besides being a major patron of architecture, especially mosques and garden complexes, was one of the most prominent Shias in Delhi’s history and also a contemporary of the other two Shia warlords buried nearby – Nawab Mirza Safdarjung and Mirza Najaf Khan (refer Pixelated Memories - Najaf Khan and his tomb and Pixelated Memories - Safdarjung's Tomb complex). Entitled “Sahibat-al-Zamani” (“Mistress of her age”), Qudsia Begum had risen from being a mere dancer to become the Empress of India and was considered a genuinely generous and kindhearted lady even by her detractors. It was during her influential reign as the Empress and later during her son Ahmed Shah’s reign (AD 1748-54) that Shias began to gain considerable power in the royal court and military circles, and events such as Muharram became lavishly sponsored ceremonies. It is believed that she had the Dargah Shah-e-Mardan complex built to accommodate the sacred relics given to her by Shia religious dignitaries in the court of her husband. However recent research estimates the existence of the dargah complex as far back as AD 1543-44 (Suri Dynasty), thereby conferring on it the status of the oldest Shia shrine in the city – it is hard to explain how it came to be associated with Begum Qudsia Mahal if it was built around two hundred years before her time, in all probability, she must have been responsible for commissioning exorbitant reconstruction or ornamentation of the complex and the structures within, besides of course building the white mosque that still bears her name (more on that later). 

The dargah complex is reached to after traversing a large grass-covered tract of land and via a massive double-storied gateway (“Naqqar Khana”). Topped by a black miniature onion dome, the gateway, commissioned by Sadiq Ali Khan in AD 1821, was where the royal musicians would sit and announce the arrival of dignitaries and ambassadors.


"Naqqar Khana" - The entrance gateway


The central shrine consists of two adjacent identical chambers – the first, open to men only, is dedicated to Hazrat Ali and the object of veneration here is the foot impression (“Qadam Mubarak”) of the revered Ali depressed on a piece of stone that, on account of being cracked and broken, doesn’t really appear like a footprint; the second, where entry is only permitted to women, is referred to as “Bibi ka Rauza” since it is dedicated to Bibi Fatima Zahra and the object of reverence displayed here is her “chakki” (flat circular flour grinder) wrapped in a crimson red cloth embroidered with inscriptions from Quran – both the Qadam Mubarak and the chakki are placed in small hexagonal basins built of and in the same black marble that is used in the construction of the two sanctums so that the basins can be filled with sweetened milk whenever a devotee’s wishes come fulfilled for distribution among the faithful present. The chambers are large, covered with red and green carpets throughout and boasting of extremely exquisite plasterwork along the walls and the roof; the sanctum are composed of black marble as mentioned and lined with numerous gilded and intricately sculpted replicas and artworks of Hazrat Ali’s mausoleum (Masjid-i-Ali, Najaf, Iraq) and Hazrat Hussain's mausoleum (Imam Hussain Masjid, Karbala, Iraq) and framed photographs and fragments of paper/cloth imprinted with verses and calligraphy. Though male entry is prohibited to Bibi ka Rauza, the humble and very well-spoken caretakers allowed me to go within and photograph, they even filled me with basic details about the complex and explained the poor condition of the soot-covered graves and simplistic structures to the lack of funds from religious donors within the community and the ignorance and uncaring attitude of the government – surprisingly and admirably though, despite the glaring absence of visitors and the shocking silence the complex affords, the dargah is amongst the most well-kept and clean religious shrines I have ever been to, there wasn’t a corner that appeared old or unkempt, nor were there any signs of littering or incineration of daily wastes. The interiors of Bibi ka Rauza are ornamented with painted stucco depicting the black stone of Kabba (Mecca), the shrines of Hazrat Ali and his sons and a dense foliage with numerous flowers each inscribed with a single word (perhaps the names of Allah or the titles of Hazrat Ali – I cannot read Arabic), however no artwork can match the single line of plasterwork consisting of floral and geometrical patterns that runs along the intersection of the roof and walls in the two adjacent shrines.


Strikingly exquisite!  - Stucco artwork ornamenting the walls and roof of the double shrine


The two shrines, though part of a larger enclosure, are separated from each other by means of a white marble partition that runs through the center. A white "tazia" (miniature mausoleum used in ritualistic mournful funerary processions and burial) is placed close to the sanctum of Hazrat Ali’s shrine; stacked in the opposite corner are numerous standards too – these tall panels of black cloth are hoisted on tall poles and embroidered with calligraphy and pictorial representations of Karbala, Hazrat Hussain’s mausoleum and his horse, are used on the day of Ashura when Hazrat Hussain’s martyrdom is mourned and processions taken throughout the city – the processions from all the neighborhood areas gather at Dargah Shah-e-Mardan and from here proceed to the nearby Shia graveyard (“Karbala”) where the tazias are buried in remembrance of Hazrat Hussain (more on the graveyard later). Following independence and partition of the country into India and Pakistan and the subsequent massive migration of Hindus, Muslims and Sikhs to either of the country, the Qadam Mubarak and Bibi Fatima’s Chakki were removed for a short period from the dargah to another Shia shrine known as Panja Sahib near Kashmere Gate for safekeeping since the incoming deluge of Punjabi Hindu refugees had taken up residence near and around the dargah complex and its associated graveyard and heavily damaged the subsidiary structures and shrines. A trust by the name of Anjuman-e-Haideri was instituted in the immediate aftermath of the partition for the maintenance and protection of the Dargah complex and the associated graveyard and mausoleums besides conduction of the annual Ashura processions. In its initial years, the trust functioned under the leadership of the architect-engineer Nawab Zain Yar Jung of Hyderabad who was also responsible for the reconstruction of Mirza Ghalib’s tomb near Hazrat Nizamuddin Dargah, refer Pixelated Memories - Ghalib's Tomb.

Adjacent to the central shrine is a large congregation chamber (“Majlis Khana”) commissioned in AD 1808 by Ishrat Ali Khan – externally decorated with stained glass windows above the wooden doorways and gold-painted fluted pillars with floral capitals and bases, the chamber’s real magnificence is in the interiors where dark red and green carpets cover every inch of the floor and the dark chamber is made more handsome by rays of light streaming through the stained glass windows and lightning up the rows of gold and pale-yellow pillars; numerous soft bolsters grace the carpets while huge frames inset with sheets of Arabic calligraphy rest inclined along the walls. The Majlis Khana, in the capacity of “Ashurkhana” (or “Imambargah”), plays host to the faithful who gather on the days of Ashura and Arba’ean (formal mourning observed forty days after Ashura) and sermons are preached to seated devotees from the center of the chamber where microphones have been installed alternating with the bolsters.


Affably luxurious - Majlis Khana interiors


Opposite the central shrine is another small shrine, a white-painted rectangular chamber topped by two miniature onion domes and a single slender minaret (each covered with vibrant blue tiles); along its bottom, this shrine boasts of a molding of a row each of white and black marble and a layer of arches painted light green above it, but the attention is immediately drawn to the posters that adorn the exterior walls and mention the Congress leader Ahmed Patel in harshest terms, accusing him of destroying graves and structures within and around the Karbala graveyard and illegally occupying Shia religious land – similar posters and newspaper clippings are affixed in bulletin boards nailed on the walls of the Majlis Khana. The interiors of the small shrine are very similar to those of the dargah – on the walls are hung several of the black standards adorned in golden embroidery with inscriptions and representations of Hazrat Hussain’s battle horse, the floor is draped in a large and elaborate red carpet while a brass replica of Hazrat Hussain’s tomb is placed on a pedestal in a corner – devotees, beseeching the Prophet's family for fulfillment of their wishes, have placed steel locks on the thin pillars of the mausoleum’s replica – traditionally, a pilgrim has to return and remove the lock/colored threads upon the occasion of the fulfillment of their desires and thank God by feeding the poor or leaving behind donations for the shrine (in this case, filling the hexagonal basin housing the footprint with milk and distributing it among the faithful). A wide courtyard laid with white marble separates the dargah and the small shrine, one side of the courtyard is flanked with couple of graves around which devotees leave incense and earthen oil lamps (“diyas”), a water cooler stands nearby and its chilled water proved to be a much desired relief in the scorching summer heat of the month of June when I visited the dargah complex – the courtyard is raised slightly higher around the dargah and one is required to remove footwear, including socks, before stepping on this raised portion and walking into the dargah and it is highly advisable to visit the dargah complex either early morning or when the weather is pleasant since walking on the fiery marble is an agonizing torment in itself!


The small double-domed shrine opposite the dargah. In the left background can be observed a dome of the red mosque.


Next to Bibi ka Rauza is a narrow strip of marble-covered courtyard that leads to the aforementioned Qudsia Begum’s mosque – a simplistic yet graceful white structure surmounted by three plump ribbed domes that add a certain serene countenance to its otherwise resigned existence – the courtyard immediately in front of the mosque has been covered with fiber-glass sheets mounted on iron pillars so that the effective area the mosque encompasses is several times much larger than what it was originally supposed to harbor, the downside is that the mosque, preserved otherwise in its original state, cannot be clicked in its entirety from any side or angle and the only photograph of the three domes can be achieved from the grassy patch outside the Naqqar Khana gateway from where nothing of the mosque’s three semi-circular arched entrances is observable.


Onions! - Qudsia Begum's flawless white mosque, as seen from the road leading to the dargah complex


The interiors of the mosque are exceedingly straightforward – triangular arches demarcating the three interconnected chambers outlined by plain plaster embossment shaped in semi-circles with a few floral bouquets for company at the corners; the concave surface of the central dome and the qibla (wall indicating the direction of Mecca, faced by Muslims while offering prayers) too are decorated in a similar fashion, except that the plaster embossment along the dome’s interior is thicker and throughout composed of floral motifs; only these plaster embossments, colored slightly cream-brown, break the overall monotony of the white surface. Originally the mosque also had a large tank with a fountain in its courtyard but it doesn’t exist anymore.


Sigh! No fountain? Drastically modernized or irrevocably altered?


The dargah complex has been built on a stretch of land just encompassing the complex and raised high with respect to the surrounding residences and subsidiary structures. The wide courtyard between the dargah building and the small shrine opposite is at level with the base of the apex of the arched entrance of the tomb of Hazrat Arif Ali Shah Saiyyid who is said to have achieved sainthood at a very tender age and also passed away when he was around twelve years old. The square tomb is led to by a path that branches off from the route connecting the Naqqar Khana gateway to the dargah complex and has been demarcated by numerous markers and direction boards – seated in a small compound of its own surrounded by small residential quarters of the surrounding population, the tomb has been grotesquely covered with blue and white tiles that would have been more suitably used in toilets! The arched entrance to the tomb is set in a similar arched depression flanked on its periphery by floral-patterned tiles, a few have also been inscribed with Arabic inscriptions and representations of Kaaba and other holy shrines. The dome is surmounted by a fully-developed inverted floral finial while octagonal minarets crowned by miniature onion domes top three corners of the tomb’s roof (the fourth minaret lies broken in the tomb compound). Also present in the tomb’s small compound are two other structures – the first, located immediately besides the entrance, is a typical Mughal-era construction consisting of a cuboidal structure topped by a shallow ribbed roof, it was perhaps a mosque once, but is now being used as a storehouse-cum-residence; the other is a canopy tomb possessing a very strange curvy roof mounted on four rectangular pillars and a single grave underneath.


Grotesque tiles! - Hazrat Arif Ali's tomb


Stepping within the child saint’s mausoleum, one realizes that the employment of those horrific tiles does not just limit to the exteriors but continues inside too – a single grave wrapped in grass green cloth rests in the middle of a funerary zone designated by a black marble enclosure, the most curious, and also dazzling, of all the articles within the tomb is a line stretching over the grave that is hung with numerous vibrantly colored and sparkling “pankhas” (cloth fans) inscribed with Arabic texts and floral motifs in glittering gold and silver artwork. A “pagdi” (headgear for a bridegroom), complete with white beaded strands interspersed with alluring tinted ornamental beads, has been placed on the considerably raised portion of the marble enclosure that is contiguous with the head of the grave.


Unique? - I doubt if I have earlier witnessed brilliantly colored cloth fans as a mark of respect and devotion in any tomb/dargah


Past Hazrat Arif Ali Shah’s mausoleum and through an extremely narrow and dark space between the residential apartments, one comes to a small opening between the houses from where a dwarfish mosque with three bulbous red onion domes can be spotted – a locked gate bars the entry to the mosque’s small courtyard but the residents of the adjacent house or the children playing nearby will arrange for the keys if asked for. In contrast to the subdued white and red exteriors, the interiors are flamboyantly painted in glistening green and white colors which appear garish in combination with the striking symmetry of the arches demarcating the three bays of the prayer chamber that was a hallmark of Mughal architectural tradition. The congestion of the densely populated locality makes clicking the mosque, unimaginatively referred to as “Lal Masjid” (“Red Mosque”), difficult – I had to climb the stairs of the house opposite to photograph it, but was ordered to descend by the neighbors and subjected to severe inquiry – in short, it isn’t advisable to climb any staircase, notwithstanding the inability to get a proper click from anywhere else! 


The "thoughtfully named" Red Mosque - It is cherubic cute in reality given its round proportions, but the surrounding residential quarters make photographic compositions complicated. 


Also located couple of hundred meters from the dargah complex is the Karbala graveyard built during the time of the Mughal Emperor Shah Alam II (ruled AD 1759-1806) – quite sparse and plain compared to the Christian cemeteries of Delhi and the Chinese graveyards of Calcutta that I have been to, the Karbala graveyard is largely an open, dry grass and weed infested tract of land with notices and information boards all along its periphery warning trespassers of legal action under various sections of the Indian Penal Code (IPC). Given the distance of the Indian subcontinent from the Karbala battleground and the shrines of Hazrat Hussain and his brothers in Iraq and the financial inability of most adherents of Shia faith to make a pilgrimage to Iraq, throughout the subcontinent wherever Shia Muslims have settled they have built graveyards christened “Karbala” where soil from the Iraqi Karbala is scattered and miniature replicas of Hazrat Hussain’s mausoleum (“tazia”) are buried annually on Ashura in a symbolic ritual religiously significant as a gesture of making pilgrimage to the actual Karbala. To the regular chants of “Ya Hussain, Ya Hussain” and the beats of numerous mourners beating their chests forcefully as a mark of remorse over Hazrat Hussain’s suffering and killing, the tazias are bought in a winding procession by the faithful heralded by numerous standard bearers and buried – bigger tazias are commissioned by larger Shia organizations and shrines, while private individuals might bring their own smaller versions for burial; occasionally the mourners could also be seen weeping in remembrance of the Prophet's family and their martyrdom.

Near the entrance of the graveyard is a crumbling medieval wall mosque (“qibla”) of unremembered antiquity and a rather ostentatious appearance given that it has been painted pale yellow throughout with vibrant blue highlights for the five shallow arched indentations that mark the prayer niches and the small alcoves between them. Notwithstanding the nearly 400 year old history of the mosque and any other name it might have possessed in the long years that it has been standing on this location, it is at present referred to as Qanaati Masjid, a name originating from the cloth canopies/awnings (“qanaat”) that emanate from the mosque wall and are stretched and supported on iron pillars to shelter devotees from the sweltering summer heat. The structure is said to possess basement chambers but I highly doubt it – given its decrepit condition, it would have been inevitable that the chambers cave in or be exposed and I could see no signs of such chambers or the entrance thereof.


Meager - Qanaati Masjid


The only structure within the vast graveyard area is a medieval-era tomb belonging to a certain Mah Khanum (“Noble Lady”) – it isn’t known who the lady was nor why was she honored with the ultimate title of Mughal/Persian aristocracy, but she must have been influential in her time to command a mausoleum, notwithstanding how simplistic, in the middle of a revered graveyard – the Persian inscription on her grave compares her to Mary, the mother of Jesus Christ (the Muslim faith considers Christ as one of the several venerable prophets sent by God to guide humans), and one might conclude that the lady was a virgin and held a position of political or religious power. The tomb, built in AD 1726, is a simple rectangular structure seated on a plinth and possessing a doorway along the two smaller and one larger side; the ornamentation is minimalist, consisting of a curved roof and a line of arched embossments running along the roof of the three sides that possess entrances, a wide chajja (eave) supported on brackets and limited only to the larger side with the entrance, and a shallow alcove on either side of the entranceway on the same side. Entering in the meager tomb, one notices that the fourth side, which doesn’t have a doorway built in it, possesses a staircase that leads underground to the crypt level – in fact, the outline of the crypt can also be made out on the ground since staircases on either short side of the mausoleum lead to a considerably raised platform where a plain cemented square marks the position of the crypt underneath and is punched by small square vents and surrounded by patches of well-tended grassy lawns.


Mah Khanum's tomb - View from the enclosed raised area that demarcates the location of the crypt underground


Prior to my visit to Sultangarhi tomb complex in another part of Delhi, I believed that the crypt of Mah Khanum’s tomb is the spookiest place in Delhi – though it is lighted up by a tubelight, the underground chamber remains extremely dark, especially so since the walls and alcoves have become entirely blackish-gray with the passage of time and bear dark soot deposits on most of their surface from the burning of incense and oil lamps; the marble-lined grave in the center remains wrapped in a red embroidered cloth sheet (“chaddar”), but even the chandelier above it appears haunted, never lightning up but forever remaining dark and antique; a lone earthenware oil lamp sat secluded in the dark black wall alcove, but there wasn’t a soul to be seen in the graveyard who would have perhaps lighted it, nor did any individual appear in the nearly half hour that I was there. Undeniably I was out of the crypt and away from the mausoleum as soon as my terrified legs could carry me! Interspersed by thorny weeds or hidden behind tall dry grass, only a few crumbling graves exist here and there in the graveyard; the only other prominent structure is a grave located in a small enclosure close to the mausoleum that seems to be a recent structure and has been lined with white tiles and draped with a green embroidered chaddar that is usually reserved for Sufi saints.


Spooky! Wait, why is that chandelier here in this medieval tomb? - The dark crypt underneath Mah Khanum's tomb


The graveyard and the Qanaati Masjid on its periphery have become the bone of contention in an unarguably ugly dispute between the Anjuman-e-Haideri trust and Congress politician Ahmed Patel – the trust has accused men backed by Ahmed Patel, specifically nursery owners and gardeners to whom the trust itself leased the Karbala land, of illegally occupying the land, utilizing it for commercial purposes, desecrating the graves and the religious sanctity and refusing to vacate it despite court orders while land sharks led by politicians have been taking advantage of the feud to take over the area gradually and transforming it from religious space to commercial and residential quarters and at the same time fuelling Hindu-Muslim and Shia-Sunni divide leaving the largely Hindu population of the neighborhood up in arms against illegal land occupation by Muslims and the trust’s counter-accusations against Hindu residents of adjoining houses of also illegally occupying the Karbala land. The issue has taken a malicious communal tone with the involvement of Congress and several Hindu militant outfits like Bajrang Dal, Shiv Sena and Vishva Hindu Parishad – in fact, immediately opposite the Naqqar Khana gateway, police have erected a small makeshift post where several policemen are always on duty and keep an eye for untoward communal incidents and sloganeering on part of either Hindus or Muslims. It is hoped that the disputes, which have so far seen several violent clashes between the police and the protestors, would be resolved at the earliest – it is in no one’s interest, least of all the government’s or politicians', to see heritage structures like the dargah complex and its subsidiary graveyards and mosques embroiled in such disgusting controversies instead of providing solace and relief to the faithful in times of their need.

Location: B.K. Dutt Colony, Jorbagh
Coordinates: Dargah Shah-e-Mardan complex: (28°34'58.9"N 77°12'59.7"E); Karbala ground: (28°35'05.3"N 77°12'56.6"E)
Nearest Metro station: Jorbagh
Nearest Bus stop: Safdarjung Madrasa/Safdarjung's Tomb
How to reach: Walk from the metro station (450 meters)/bus stop (600 meters). Ask locals for directions to the dargah/Karbala graveyard – they are aware of shortcuts through parks and streets.
Timings: 6.00 am – 11.30 pm, prayers on the first Thursday every month
Entrance fees: Nil
Photography/Video charges: Nil
Advice – Since the dargah complex is a religious zone, it is advisable to dress moderately and avoid shorts and sleeveless dress. Entrance for men is prohibited in Bibi ka Rauza and and women can't enter Qadam Mubarak – it is better to ask permission before flouting the rules.
Monuments also located nearby - 
  1. Hardnewsmedia.com - Article "Walled in the Mind" (dated April 15, 2013) by Akash Bisht
  2. Indianexpress.com - Article "High Court restrains Anjuman trust from protesting near disputed Jor Bagh karbala" (dated March 29, 2014) by Aneesha Mathur
  3. Livemint.com - Article "Thousands of Indian Muslims volunteer to protect holy shrines in Iraq" (dated July 15, 2014) by Elizabeth Roche
  4. Tehelka.com - Article "Are Kashmiri Shias The Next Pandits?" (dated Nov 14, 2013) by Saba Firdous
  5. Thehindu.com - Article "Buried in history" (dated Sep 14, 2013) by R.V. Smith
  6. Thehindu.com - Article "From the city of tombs" (dated May 30, 2011) by R.V. Smith
  7. Thehindubusinessline.com - Article "Mission Karbala" (dated July 11, 2014) by Sibi Arasu
  8. Twocircles.net - Article "Qanati Masjid: Another victim of state actors in Delhi" (dated Jan 21, 2011) by Manzar Bilal
  9. Shahemardan.org - Official website of Dargah Shah-e-Mardan
  10. Sunday-guardian.com - Article "Delhi yet to comply with order on dargah" (dated Dec 7, 2013) by Navtan Kumar
  11. Wikipedia.org - Fatimah
  12. Wikipedia.org - Hazrat Ali
  13. Wikipedia.org - Masjid-i-Ali, Najaf, Iraq
  14. Wikipedia.org - Masjid-i-Ali, Najaf, Iraq (Image)
  15. Wikipedia.org - Masjid-i-Imam Hussain
  16. Wikipedia.org - Masjid-i-Imam Hussain (Image)
  17. Wikipedia.org - Prophet Muhammad
  18. Wikipedia.org - Shia Islam in India
  19. Wikipedia.org - Shrine of Ali, Mazar-i-Sharif, Afghanistan
  20. Wikipedia.org - Taziya in Indian Subcontinent