The Foundation of Muslim Rule in India: A History of the Establishment and Progress of the Turkish Sultanate of Delhi, 1206–1290 A.D. c25.6

c25.6

His other buildings show a marked increase in Islamic elements. At Delhi, he extended the *Quuatul Islam* mosque, added two wings on either side, and put up a corresponding screen in front. On its facade, Muslim decorative motifs dominate Hindu patterns more successfully than they do in that of Aibak. To the *Arhai-din-ka-jhonpra* also, Iltutmish made some additions, notably by raising a similar screen but of different proportions. But the decorations, though dominatingly Islamic in effect, do not compare in composite richness with those on his screen at Delhi. Nor is the Ajmer structure impressive in the harmony of form and line. This probably represents Iltutmish’s first attempt at artificially stimulating this natural tendency of increased application of Muslim designs and details. The result, judging not only from the Ajmer specimen but also from his own tomb, near the Quuatul Islam mosque, was not happy. This building, a four-walled enclosure topped by a dome, is unpretentious in form and dimensions but the interior decorations on the walls, extending from floor to ceiling, are extremely elaborate and unrestrained. They have an effect of almost heavy, vulgar gorgeousness; evidently, the Hindu craftsmen, directed to use exclusively the rich and elaborate patterns of Naskh, Kufi, and Tughra letterings and geometric forms, were bewildered by the variety, and, being unaccustomed to their exclusive application, sacrificed balance to executing their alloted task; only here and there native designs are in evidence but they do little to relieve the monotony of curves, loops and angles. This sudden assertion of the non Indian motifs thus resulted in considerable loss of dignity and strength of the Muslim and the picturesque effect of the Hindu styles. Representing the continued application of this policy is the tomb, containing the sepulchre of Balban and his son, Muhammud, built in 1286, in the area known in those days as the Darul Aman. It is also purely Muslim in execution but shows a more balanced use of the principles and motifs, and thus seems to prove the acclimatization of Muslim designs. It is also marked by the first appearance of the true arch in place of Indian types used in earlier buildings.