adminMehrauli, the area around the Qutub complex is probably the oldest continuously inhabited area in Delhi and it’s the site of Delhi’s first and oldest of its seven cities, Lal Kot, founded by the Tomar Rajput, Anang Pal in 1060 AD.
The only remnants of this period are the fort walls and the Iron Pillar, which may have been moved here by the Tomar kings. The Chauhan Dynasty replaced the Tomars as the rulers of Delhi in the mid 12th century. The last ruler of this dynasty, Prithviraj Chauhan, enlarged the fortress of Lal Kot to form Qila Rai Pithora. The much lower fortification of Qila Rai Pithora had a circumference of about 8 km and twenty-eight gates. Today, only three gates and part of the wall remain of the original fort. It is believed that the most impressive buildings of this period were twenty-seven Hindu, Buddhist, and Jain temples, at the site where the Qutub Minar stands today.
Qutubudin Aibek, the commander of Muhammad of Ghor (in present-day Afghanistan), after defeating Prithvi Raj Chauhan in 1192 AD, captured Qila Rai Pithora (now Mehrauli), the capital of the Chauhans, as part of a series of conquests of territories of the Ghaznavid empire.
After the death of Muhammad in 1206 AD, Qutubudin assumed independent rule from Delhi. As Qutubudin was a military slave (Mamluk) of Turkish descent, he and his successors were known as the Slave Dynasty. This marked the beginning of the Delhi Sultanate (1192–1526AD), a succession of dynasties whose control came to extend across the northern plains and into the Deccan. The rulers brought with them cultures and a faith which had great impact on the subcontinent, and the influence was also manifested in art and architecture.
27 temples were destroyed by Aibek as an act of war, and their pillars used to build Delhi’s first mosque, the Quwwat-ul-Islam Mosque (1192 AD). This structure is a masterpiece of Indo-Muslim art and one of the oldest mosques in India. Its oldest portions were built using pillars from temples built by the Rajput’s, but it underwent two phases of further expansion, in the 1230s and 1300s.
Probably the most significant building of early Turk rule is the Qutub Minar built in the early part of the thirteenth century, by the emperors Qutubudin Aibek and Altutmish (Mamluk Sultan Altutmish) as a symbol of victory. The Qutub complex lies in the middle of the eastern part of Lal Kot. Qutub Minar is the tallest rubble masonry minaret in the world.
The construction of Qutub Minar was interrupted due to Qutubudin’s death, and the minar was primarily built by Altutmish, the successor of Qutubudin. It was later extended by Firoz Shah Tughlaq in 1368 AD.
Damage to the Qutub Minar was repaired by many sultans during subsequent periods of history, the last of these major repairs were carried out by the British who added to the tower in the 1820s, a cupola and sandstone railings on the balconies.
The entire structure of the Qutub Minar- its fittings, its Arabesque ornamentation and the corbelling of its ‘stalactites’ – are basically Saracenic in motif and feeling. It was for the first time that horse-shoe arch was used in the construction of any building in India.
Moreover, the history of the Qutub is written on some of its stone slabs. For instance, the name of Qutubudin Aibek, who laid the foundation of the Qutab in 1200 AD probably as a tower of victory on the model of one at Ghazni in Afghanistan, is engraved on it.
The minar also served as a minaret of the Quwwat-ul-Islam mosque for the Muslim priest to give call for prayers to the faithful. Ibn Batuta, a famous traveller and commentator of the Middle Ages, described the Qutab as “one of the wonders of the world . . . which has no parallel in the lands of Islam.” However so grandly conceived, the Qutub Minar seems to have been built by Aibek and his celebrated successor, Altutmish, in a hurry. Instead of getting stone and other building materials from afar – admittedly a time-consuming and back-breaking activity – they made do with whatever they could get from the demolished Hindu and Jain temples in the area.
The indecent haste with which they built it and the material which they used in its construction have left an “indelible scar” on the Qutab. It suffers from an inherent construction defect. A.G. Page, superintendent of archaeological department of India between 1918-26, once opined: “It is not improbable that the displacement of the masonry is the result of settlement that occurred when the tower was being built, due to work being ‘run-up’ too quickly and to excessive use of mortar.” The difference in the thickness of the slabs used, also led to cracks and bulges and to the construction defects.
In addition to its traditional use for calling the faithful to prayer, it also has a monumental purpose, since a later Nagari inscription calls it Alaudin’s “victory monument” (Vijaya-stambha). In its present form it consists of five storeys, the topmost of the original four storeys having been replaced by two storeys during the reign of Firoze Shah Tughlaq. Each storey is separated from the next by highly decorated balconies, with pendentives and inscribed bands. The three earlier storeys are each decorated differently, the lowest being of alternating angular and rounded flutings, the second with rounded flutings alone, and the third with angular flutings alone; the same vertical alignment continues, however, through
all three storeys.
The Qutub has been damaged twice by lightning and several times by earthquakes. Two of its storeys were struck by lightning in 1368 AD. They were reconstructed in marble by Firoze Shah Tughlaq. In 1503 AD, when it was again struck by lightning, Sikandar Lodi repaired it extensively. Qutab’s cupola toppled during the 1803 AD earthquake. The then Governor-General ordered repairs. Alexander Cunningham, a renowned archaeologist executed the orders. 25 years later, Major Smith of the Bengal Engineers carried out its repairs. He also added to the Qutub a kiosk which appeared to be so incongruous that Lord Hardinge ordered its removal in 1948 AD. It now lies on the lawn of the nearby Dak Bungalow.
In the repairs done in the last century and between 1910-15 AD, iron dowels were used to join stones, apparently to save cost. These dowels rusted with time and cracked the stones they were meant to join. Rain water seeped in and enlarged these cracks. All iron dowels are now being replaced by those of copper and gun-metal which will not rust. The new dowels are being firmly sealed with lead. Thinner slabs of 4cm thickness or less are also being replaced by red stone ones with 45cm thickness. Moreover, liquid cement mortar has been compressed into the masonry to fill the crevices and to make the base compact and solid. After the repairs, expert calligraphists will etch inscriptions from the Quran on the Qutab’s stone structure.
The latest repairs, according to experts, will avert any mishap to the Qutub from elements not beyond human control.
Quwwat-ul-Islam mosque in the backdrop of the Iron Pillar
Quwwat-ul-Islam (Might of Islam) – The oldest mosque/ Jama Masjid of North India
The Quwwatu’l-Islam mosque consists of a courtyard, cloisters, and a prayer hall. The high arched screen facing the prayer hall was added in the 14th century.
Inscriptions on the Qutub Minar suggested that Qutubudin Aibek built this Mosque as the first building after stepping on Indian Land. Qutubudin Aibek ruled over Delhi from 1206 to 1210 AD. There is a confusion over the actual name of this mosque. These days, we call it Quwwat-ul-Islam (Might of Islam) but the old books suggest that its name was Qubbat-e-Islam.
R.N.Munshi even writes it as ‘Qutb-ul-Islam’. Further, Munshi quotes the translation of the inscription written on the walls of Mosque (done by Thomas in his book – Pathan Kings):
“Kutb-ud-Din Aibak, on whom be the mercy of God, constructed this mosque. This fortress was conquered and this Masjid Jami was built during the months of the year 587 by the great and mighty commander-in-chief Kutb-ul-Dawlat-wa-ul-Din, the commander of commanders, Aibeg Sultan. May God exalt his helpers. Materials from 27 idol temples, each of which cost twice thousand into thousand Diliwals, have been used in this Masjid. May Almighty God send mercy on him, who prays for the rest of the builder.”
Quote Ref: The History of the Kutb Minar (Delhi) by R. N. Munshi (1911)
Later this mosque was extended by Alaudin Khilji and a college (Madrasa) was added to it. When Khilji died, he was buried in the same mosque and his tomb, though not decorated with glorifying marble and inscriptions, was built in same complex.
The systematic way in which the various elements were placed in the newly constructed mosque suggests that they were not treated as random spolia. For instance, the largest and most elaborately carved pillars were used in the western arcade, the part of the mosque closest to Mecca, and therefore the direction in which the congregation faced.
Iron Pillar
The Iron Pillar is 7.02m in length, 0.93m of this being below ground. It is built up of many hundreds of small wrought iron blooms welded together and is the largest known composite iron object from so early a period. The remarkable lack of corrosion is attributable to the combination of several factors, among them the high corrosion-resistance of wrought iron, the climatic conditions in Delhi, and the likelihood that it was frequently anointed with ghee (melted butter). The deep cavity at the top suggests that it may at one time have been crowned by a Garuda image.
The iron pillar was brought from elsewhere in India. It bears a 4th century AD Sanskrit inscription describing the exploits of a ruler named Chandra, believed to be the Gupta king Chandragupta II (375-413).
Calligraphy on the walls of the Alai Darwaza
Alai Darwaza
The first intact structure that employed true Islamic principles of construction was the Alai Darwaza, built in 1311 by Ala-ud-din Khilji. It was planned as one of the grand gateways to the Qutb Complex and the mosque. The other three seemingly could not be completed due to the death of Ala-ud-Din.
DISCOURSE ON CLAIM: Qutub Minar is a Hindu Monument
Recently, eleven mutilated and defaced stone idols of Hindu gods and goddesses were recovered from the inner core of the 72.56m high red-stone pillar during the repair work which is in progress. No Hindu king would have dreamt of using, much less dared to use, such idols as building material.
Moreover, ther minarets build by Islamic sultanate around the same time as Qutub Minar are very similar in construction.
Minaret of Ghazni: Built by Muizuddin Bahram in 10th century in the city of Ghazni. It is little different from the Qutb Minar but has many similarities, like built by same generation of rulers and it is also the minaret of a mosque.
Minaret of Gutluk Temir in Konye-Urgench: This is the third tallest rubble masonry minaret in world built in Old Urgench city of Turkmenistan in 11th century.
Minaret of Jam: This Minaret, very much similar to the architecture of Qutub Minar is situated in Shahrak District of Ghor Province of Afghanistan. It is right next to the Hari River. This 65m high minaret was completed in 12th century. This place (called Firuzkoh) was the summer capital of Ghorid Dynasty (from where Qutubudin Aibak came). This is the second tallest rubble masonry minaret of world and was probably attached to a mosque, just like Qutub Minar.
DISCOURSE ON CLAIM: Qutub Minar was built by Altamash
The following are the other prominent travel historians of related period.
Ibn Asir (with his work Kamil-ut-Tawarikh aka Tarikh-i-Kamil), Ata Malik Juwaini aka Alau-ud-din Juwaini (with his work Tarikh-i-Jahan-Kusha), Maulana Nuruddin Muhammed ‘Ufi, who lived in Delhi during Altamash’s period (with his work Jami-ul-Hikayat wa Liwami-ul-Riwayat), Minhaj-i-Siraj (with his work Tabkat-i-Nasiri). The above authors make no mention of Minar. If it was one of the biggest construction of era, these people, who were living in Delhi and writing particularly on Qutb-ud-Din Aibak must have mentioned about it.
Fatuhat-i-Feroz Shahi, written by Sultan Feroz Shah Tughlaq himself has a mention of Qutb Minar. It says: “The minara of Sultan Muizz-ud-din Sam had been struck by lightning. I repaired it and raised it higher than it was before”
It should be noted that Feroz Shah Tughlaq also repaired other monuments and mention correct names like Hauz-i-Shamsi, Hauz-i-Alai, Madrasa of Altamash, Rukn-ud-din’s Tomb, Sultan Jalal-ud-Din’s Tomb and so on. Tarikh-i-Firozshahi written by Shams-i-Siraj Afif however refer to this Minar as “the large pillar at old Delhi” raised by Sultan Shams-ud-Din Altamash. Ibn Batuta was not sure who built this minar so all he wrote about the builder was “Is it the minar of Feroz Shah”. Babur in his memoirs mention about this minar as the Minar of Sultan Alauddin Khilji. This shows that even till late 16th century, this minar was not attributed to Qutb-ud-Din Aibak. It was known by the names of Altamash, Khilji or Tughlaq, who we know built and repaired portions of minar.
DISCOURSE ON CLAIM: Built by Altamash, dedicated to Khwaja Qutubudin Bakhtiyar Kaki
Some historians claim that Altamash dedicated this Minaret to Khwaja Qutubudin Bakhtiyar Kaki, whose shrine is right behind this complex. Khwaja Kaki is the immediate successor of Hazrat Khwaja Mouinuddin Chisti of Ajmer. This could be true because we know how much Altamash respected Hazrat Kaki.
Ritter in the Journal of the Asiatic Society of Bengal (Vol XX, Nos. I to VIII, 1851, p353), wrote that this Minar could be in honour of Qutub Sahib, the celebrated saint. This statement is further corroborated by Major Raverty in his translation of Tabakat-i-Nasiri where he calls this Minar as ‘Lath of Kutb Sahib’. Several other historians like Miss Mabel Duff (aka Mrs. W. R. Rickemers) and even Sir Alexander Cunningham (Dir. Gen. of ASI – 1862) support this statement. But they all put forward their assumptions and no one gives an assurance of confirmed fact to prove it. The only logical reason was given by R.N. Munshi, who says that since Hazrat Kaki was such a celebrated saint, it is possible that the emperors never thought of putting an extra line on the Minaret and it was assumed by everyone as the ‘Laat of Qutub Sahib’.
DISCOURSE ON CLAIM: Hindu Monument, Link with 27 Nakshatras
Many people claim that since there were 27 temples and Qutub Minar has 27 edges on base, this could be a Hindu observatory to study the Constellation movement as Hindus believe in 27 Nakshatras.
There were 27 temples. They were a mix of Jain and Hindu Temples. This makes it impossible to form a pattern for observatory. These temples were built in different eras, some even decades apart. There is no proper documentation for each. The temples were not in a single complex. They were spread across the length and breadth of this first city. Some were even outside the walls of Lal Kot and Rai Pithora. We still have Jain Dada Badi and few other remains. A portion of Temple is still intact in the Quwwat-ul-Islam Mosque. One should see its placement and design, before reaching the final conclusion. The base has 27 conical edges and 27 circular ones. This makes it 54 at base.
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Mehrauli Archaeological Park
Existing adjacent to the Qutub Minar is the Mehrauli Archaeological Park, which houses around 100 historical monuments dating to the days of Tomar Rajputs. Which was even before the Muslim dynasties. It is again a classic illustration of witnessing the many empires that ruled India in the past till the British Raj.
The Jamali Kamali mosque and tomb here are believed to be haunted, with rumors spreading all the time. Also, You’d find Balban’s Tomb, Rajon ki Baoli, Tomb of Quli Khan and many such remains.
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Lal-Kot
An irregular fort enclosure within which the famous Qutub-Minar stands. It is reputed to have been built by a Tomara Anangapala, possibly to be identified with Anangapala II, who figures in certain dyriastic lists and whose name with samvat 1100 (A.D. 1052) is inscribed on the iron pillar of Chandra. Its extension on the north and west bounded again by massive stone walls, is known as Qila Rai Pithora and is ascribed to the Chauhana king Prithviraja III, also known as Rai Pithora, who was defeated by Muhammad Ghuri. The two enclosures together have long been known as the first city of Delhi of early medieval times.
Some points along the Lal-Kot walls and inside it were probed in 1957 and 1958 by Y.D. Sharma, ASI in order to examine the reasons behind the obvious structural differences between the west and east flanks of the Lal-Kot rampart walls. and also to ascertain if the pre-Sultanate occupational levels could be distinguished from the Sultanate ones.
A small trench to the south of the Qutub-Minar has indicated that this was the residential part of Lal-Kot, at least in Sultanate times, for on either side of a 1.52 m wide street here flanked portions of houses. Drains from these houses join an open lime-plastered gutter running in the middle of the street, which show several road levels.
The pottery from these excavations can be divided into two phases. From the lower levels come plain red wares, sometimes slipped, the main types of which correspond generally with those of the topmost stratum of Ahicchatra, c. 850-1100. From the middle depth of the upper levels come glazed ware and associated black-slipped grey ware. The two phases are separated here by a deposit of ash and earth mixed with debris.
From Lal-Kot to Mehrauli
While the tower, the mosque, royal tombs and some waterworks were commissioned by the rulers, significant construction in Mehrauli in that period is attributable to the many other inhabitants of the capital city. Important remnants include mosques, tombs and shrines of Sufi saints, which added a layer of Islamic sacred spaces, in addition to the pre-existing Yogmaya Temple, an ancient site dedicated to a revered goddess, and the 11th century Dadabari Jain temple.
Over the succeeding centuries, as the centre of power shifted and the capital moved to newer sites in Delhi, the character of Mehrauli shifted in favour of its spiritual significance, as the site of important shrines– dargahs, tombs, mosques, temples, a church and a Buddhist centre, that have been constructed here right up to modern times.
Recommended Books:
1. Delhi’s Qutb Complex: the Minaret, Mosque and Mehrauli – by Catherine B. Asher
2. Delhi: 14 Historic Walks and Chandni Chowk: The Mughal City of Old Delhi – by Catherine B. Asher
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