Cairo- Egypt

Sunday 19th November 2023

After a restful night, our day in Alexandria began at dawn, under a gloomy sky accompanied by strong winds and rain. We had an arranged a taxi the previous day, with a driver who we had booked through Uber. The driver, a fascinating character was a lawyer by trade. The three-hour journey back to Cairo passed by swiftly, as we engaged in captivating conversations with our driver. It was a familiar tale; one we had encountered in Saudi Arabia—individuals possessing impressive qualifications forced to turn to alternative means of income due to a lack of opportunities or low wages in their professional fields. Despite his legal background, our driver’s monthly earnings stood at 4,200EGP (£80), considered a relatively high wage in the local context.

During the drive, our driver candidly shared his political views, potentially putting himself in a precarious position. Nodding along, we tactfully minimized further discussion on this sensitive topic. For the safety of visitors, it’s best to steer clear of political conversations with locals—a piece of advice we took seriously. Nevertheless, our driver managed to make the journey delightful, offering anecdotes and insights into Egypt. He encapsulated the essence of the country with a quote he shared from the revolutionary Shaykh, ʿAbdul-Ḥamīd al-Kishk (d. 1996): “If Allah created 100 parts of oppression, 99 were created for Egypt; the remaining one part is for the rest of the world, but even that one-part returns to Egypt at night!” The quote resonated with our experiences in Egypt—poverty prevailing, infrastructure struggling, and a prevalence of theft, except in more developed tourist spots, as we would soon discover in the later stages of our journey. The driver offered a succinct overview of the Islamic landscape in the country, sharing an observation from a friend who had visited the UK. The friend remarked, “In the UK, I found Muslims in places where Islam is not prevalent. When I returned to Egypt, I realized I find Islam to be prevalent, but not Muslims.”

Approaching Cairo, the air quality shifted dramatically, a noticeable smog replacing the picturesque countryside we had admired on our journey from Alexandria. Our arrival in Cairo, just past noon, led us to check in at a hotel with its own storied past, situated in Tahrir Square—a site rich in history as the focal point for political demonstrations, including the pivotal events of the 2011 Egyptian revolution and President Hosni Mubarak’s resignation. Named ‘Tahrir Square’ in 1953 after the Egyptian Revolution, which transformed the country into a republic, the square’s significance echoed in its heavy police and army presence. Officers stood sentinel at every corner; a constant 24-hour vigilance due to its historical importance.

Giza Pyramids

After checking into our hotel, our first destination was the iconic Giza Pyramids, a mere half-hour taxi ride from Tahrir Square. Nestled in the Giza governorate on the edge of the Western Desert, our journey was marked by a unique encounter—a sandstorm stirred by strong winds, casting an orange hue across the sky as we neared. The approaching scene was awe-inspiring, with the great Pyramid of Giza towering in the distance, dominating the skyline with its majestic presence.

Our taxi dropped us amidst the lively crowd at the ticket office, teeming with eager tourists. A word to the wise: the Giza Pyramids area is a hotspot for scammers and thieves. Despite fixed prices at the ticket office, the real danger lies with the horse and cart services, where scams commonly occur. Our encounter mirrored this scenario. A gentleman assisted us in navigating the ticketing process, securing our tickets with remarkable speed, allowing us to pass the queue. However, his assistance came at a cost, which we would soon realise. The entrance fee to the general area was 360 EGP, with a discounted rate of 180 EGP (£4.70) for students. It’s important to note that this fee did not grant access to the Pyramids themselves. Access to the Great Pyramid required an additional fee of 600 EGP, with a reduced rate of 300 (£7.90) EGP for students. Additionally, it’s worth mentioning that the majority, if not all, of the official ticketing offices at tourist destinations exclusively accept card payments.

Returning to our Egyptian acquaintance, who held our tickets with seemingly good intentions, he guided us towards a waiting horse and cart. Assuring us he would lead us to the area where we could hire a horse, he held back from disclosing the price despite our persistent inquiries. Upon reaching the stables, where the horses awaited, the initial quote was a steep 3000 EGP for a comprehensive two-hour tour of the entire area on individual horses. After negotiating, we managed to bring the price down to 1500 EGP per person (£30). Later, we would come to realize that even this reduced rate was significantly overpriced. For optimal guidance, visitors are advised to steer clear of locals offering services near the ticket office. Instead, patiently wait in the queue, purchase tickets, and enter the complex. Once within, numerous individuals with horses and camels await, providing services at considerably lower rates. A reasonable price for such services typically hovers around 200 EGP for a one-hour experience.

The prevailing tipping culture is nearly ever-present, extending to even minor gestures like holding a door open. There exists a societal expectation, bordering on a sense of obligation, for offering gratuities to those who assist. Despite the already substantial cost of 1500 EGP for the horses, an additional 200 EGP was pressed upon us, creating a situation where giving felt more obligatory than voluntary. Upon entering the Pyramid complex, we were handed over to another guide named Ahmed, who possessed a curious habit of conversing with his horse.

The Giza Pyramid Complex, also known as the Giza Necropolis, encompasses the Great Pyramid, the Pyramid of Khafre, and the Pyramid of Menkaure, alongside their corresponding pyramid complexes and the iconic Great Sphinx. Constructed during the Fourth Dynasty of the Old Kingdom of ancient Egypt, this monumental site dates back to approximately 2600 – 2500 BC. In addition to the pyramids, the complex features several temples, cemeteries, and remnants of a workers’ village.

Having bought additional tickets for entry into the Great Pyramid, that was to be our first stop. The Great Pyramid of Giza, the largest among Egyptian pyramids, served as the tomb for Pharaoh Khufu, a ruler of the Fourth Dynasty during the Old Kingdom. Erected in the early 26th century BC over a span of approximately 27 years, this pyramid holds the distinction of being the oldest of the Seven Wonders of the Ancient World. Remarkably, it is the sole wonder that has endured largely intact through the ages. As the foremost monument in the Giza pyramid complex, it occupies a central place in the UNESCO World Heritage Site ‘Memphis and its Necropolis’. The Great Pyramid loomed impressively, boasting immense size and a grand structure. A brief ascent up a set of stairs led us to the entrance. The pathway, serving as both entry and exit, unfolded into a tight and unventilated tunnel, creating a hot and confined atmosphere. The offered experience involved navigating multiple flights of stairs and tunnels, gradually ascending to the King’s Chamber, situated at a considerable height within the Pyramid. Squeezing past fellow visitors exiting the narrow passages, we reached the King’s Chamber, which, despite its height, proved somewhat anticlimactic—an empty chamber with a lone, vacant tomb. Visitors are strongly advised to carry water due to the heat, stickiness, and poor ventilation. Despite these challenges, the overall experience is one to be remembered and certainly worth undertaking at least once.

Depending on the visitor traffic, one can typically navigate the entry and exit process within approximately 30 minutes. Following this, the subsequent one and a half hours were spent exploring the other pyramids within the complex while on horseback. The journey culminated at a vantage point affording a view of six pyramids. Throughout the excursion, Ahmed, the horse whisperer, much like his colleague, consistently emphasized the customary practice of tipping at the conclusion of the trip. Accordingly, an additional 100 EGP was expectedly given. Not happy with our tip, Ahmed dropped us off a considerable distance from the last monument in the complex, the Great Sphinx. Following a wind-blown and sandstorm-battered stroll, we eventually reached the imposing presence of the Great Sphinx.

The Sphinx stands as the oldest known monumental sculpture in Egypt and ranks among the most globally recognizable statues. Archaeological evidence indicates that it was crafted by ancient Egyptians during the Old Kingdom, specifically during the reign of Khafre (c. 2558–2532 BC). Fashioned from limestone, the Great Sphinx of Giza takes the form of a reclining sphinx—a mythical creature with a human head and a lion’s body. Positioned on the West bank of the Nile in Giza, the Sphinx’s countenance is believed to portray Pharaoh Khafre. Originally hewn from bedrock, the Sphinx has undergone restoration using layers of limestone blocks. Its dimensions are impressive, measuring 73 metres in length from paw to tail, 20 metres in height from the base to the top of the head, and 19 metres in width at its rear haunches.

Grand Egyptian Museum

As the weather deteriorated and evening descended, we directed ourselves to our concluding destination for the day—the Grand Egyptian Museum. Situated in close proximity to the Pyramid Complex, albeit necessitating a taxi ride, the museum’s nearness has spurred plans for a future connection between the museum and the complex in the coming years. Benefiting from our taxi driver’s connection, a quick phone call secured us museum tickets delivered via WhatsApp. Notably, entry to the museum mandates pre-booked tickets, with prices set at a considerable 1000 EGP for regular visitors and a reduced rate of 500 EGP (£9.40) for students. The level of security surpassed our previous experiences, resembling airport protocols, including vehicle scans and strict entry control limited to those with pre-booked tickets.

The Grand Egyptian Museum (GEM), also referred to as the Giza Museum, is an archaeological marvel currently under construction in Giza, positioned approximately 2 kilometres from the Giza pyramid complex. Set to showcase an impressive collection of over 100,000 artifacts from ancient Egyptian civilization, including the comprehensive Tutankhamun collection, a significant portion of these pieces will be unveiled to the public for the first time. Spanning a vast area of 81,000 m², the GEM is slated to become the world’s largest archaeological museum. It forms a pivotal component of the new master plan for the Giza Plateau, known as ‘Giza 2030’. Beyond its monumental size, the GEM will house permanent exhibition galleries, temporary exhibitions, special exhibits, a children’s museum, and incorporate virtual and large-format screens, encompassing a total floor area of 32,000 m². Constructed at a current cost of $550 million, certain sections of the museum are still undergoing development, with the full opening anticipated in 2024. The ambiance was notably distinct from the places we had explored earlier, evoking an atmosphere that felt unlike the traditional essence of Egypt.

With the museum closing at 6pm we arrived at 4:30pm, but had missed the tour. The museum is grand to say the least, with the statue of Rameses II located at its entrance. The Statue of Ramesses II, a 3,200-year-old depiction of the pharaoh in a standing pose, was unearthed in 1820 by Giovanni Battista Caviglia at the Great Temple of Ptah near Memphis, Egypt. Crafted from limestone, this colossal statue boasts a weight of 83 tons. Its creation commemorates the triumph over the Hittites in the Battle of Kadesh, a historic event that unfolded in 1274 BC.

A highly anticipated and relevant upcoming exhibition at the museum is the Exhibition of Tutankhamun. This exhibit will prominently feature the first presentation of the complete tomb collection of King Tutankhamun. The collection, comprising approximately 5,000 items, will be transferred from the Egyptian Museum in Cairo. Additionally, various objects will be sourced from storages and museums across Luxor, Minya, Sohag, Assiut, Beni Suef, Fayoum, the Delta, and Alexandria. Having missing the scheduled tour, our initial entry into The Grand Hall, a newly opened section of the museum, featuring diverse monuments and relics, was denied. Fortunately, a kind and accommodating employee extended a private tour of the area for us. Expressing his personal awe, he highlighted the Tutankhamun exhibit as a standout experience and strongly recommended a visit once it becomes accessible to the public. In addition to its impressive exhibits, the museum boasts a commercial area and exterior gardens. There are ambitious plans to expand further, extending into the vicinity of the Pyramid Complex.

After a day filled with travel and exploration, a meal was due. Sizzlers Steak House in City Stars Mall was suggested in the Nasr City area. Despite the upscale decor and artistic food presentation, the overall dining experience fell short, with the food proving to be mediocre. Returning to our hotel for the night, we took some much-needed rest, preparing for the busiest day yet that awaited us in the morning.

 

Monday 20th November 2023

With the kind assistance of Mawlānā Haroon, we had the privilege of securing a guide to explore the al-Azhar area. Setting a relaxed start time of 10 am was a welcome change, allowing us a few extra hours of rest – a delightful departure from our earlier bustling days. Arriving by taxi, we eagerly awaited the arrival of our guide, Omar, a resident of Cairo. Since Omar was running a bit behind schedule, we decided to take the opportunity to explore a few places on our own, and our first stop was the magnificent al-Azhar Mosque.

Al-Azhar Mosque

Al-Azhar Mosque, known locally simply as al-Azhar in Cairo, holds a significant place in the city’s Islamic core. Commissioned in 972 CE by the Fatimid Caliph Sultan al-Muʿizz li-Dīn illāh (d. 975), its construction marked the beginning of Cairo as the Caliph’s new capital. For over 1,000 years, al-Azhar has been an iconic feature in Cairo’s skyline, earning the city the title of ‘The City of a Thousand Minarets.’ The mosque’s name is thought to be derived from ‘az-Zahrāʾ,’ meaning ‘the shining one,’ a title attributed to Fāṭimah (May Allah be pleased with her), the daughter of the Prophet ﷺ With a rich cultural history, al-Azhar mosque was initially conceived as a learning centre for the Fatimid Caliphate. However, it quickly transformed into a leading institution of Sunni Islamic scholarship worldwide. Its enduring legacy is reflected in numerous renovations and transformations over the years, solidifying its status as a major hub of Islamic learning. Al-Azhar University, closely linked to the mosque, is a Sunni Islamic institution of higher learning in Islamic Cairo. Established in 970 CE, it proudly stands as one of the world’s oldest continuously operating universities. The university has played a pivotal role in preserving and disseminating Islamic knowledge, contributing significantly to the global Islamic scholarly tradition over the centuries.

The most recent and substantial renovation of the mosque, believed to be the largest since its establishment, was made possible through the generous support and grant from King ʿAbdullāh Ibn ʿAbdul ʿAzīz Āl Saʿūd (d. 2015). The inauguration ceremony in 2018 was attended by Saudi Arabia’s Crown Prince, Muḥammad Ibn Salmān, marking a significant moment in the mosque’s history. Cairo boasts a rich Islamic history, making it a focal point for enthusiasts of Islamic history and architecture. However, the maintenance of these historical sites leaves much to be desired, with a notable lack of restoration efforts. Mosques like al-Azhar heavily rely on private funding through their own endowment projects and receive minimal support from the government. This narrative echoes the situation of other well-maintained mosques, which either relied on private funding during their construction or sustain themselves through private endowments. The mosque boasts five majestic minarets, alongside a spacious prayer area, and both religious and non-religious schools. Renowned for its stunning marble central court, this historical site played a significant role in the French opposition against French forces during the latter part of the 18th century. The al-Azhar minaret, specifically the minaret of Qaitbaī, is uniquely distinguished by its two spires, setting it apart from other mosques in Cairo and around the world. This distinctive feature adds to the architectural charm and individuality of al-Azhar Mosque. Originally founded with the purpose of spreading Shia beliefs, the religious orientation of the institution underwent a significant transformation after the Ayyubid takeover of Egypt. The shift from Shia to Sunni theology occurred during the reign of the Mamluk Sultan Baybars, marking a crucial period in the history of the institution. 

The mosque exuded a pleasant atmosphere, featuring students engaged in private study circles and official classes led by scholars at the back of the mosque. Notably peculiar and unlike what we had seen before, there was a lone male teacher conducting women’s classes without any barrier or male presence. Several similar classes were concurrently taking place at the rear of the mosque. The architecture and design of al-Azhar are breath-taking, echoing the 1000 years it has endured and the diverse dynasties it has witnessed, each leaving its unique imprint. The mosque seamlessly blends exquisite Fatimid, Mamluk, Andalusian, and Ottoman architectural styles, collectively enhancing its overall splendour. The mosque features several library sections, and we were graciously permitted to explore them. While the libraries house an impressive collection of books, it is acknowledged that the current collection pales in comparison to its golden era. A noteworthy feature of the mosque, shared by many other historical mosques in Cairo, is the presence of multiple meḥrāb’s (niches). In the past, each school of thought had its own meḥrāb, and prayers were conducted at their preferred times. Presently, the Imām leads prayers at one meḥrāb, reflecting a historical practice that has evolved over time.

After a brief exploration of al-Azhar, we proceeded to our next destination, Masjid Imām Ḥusayn. While awaiting our guide, we walked through a short tunnel under the road, emerging on the other side where the mosque is situated.

Masjid Imām Ḥusayn

The Imām Ḥusayn Mosque in Islamic Cairo stands as a historically significant site and mausoleum dedicated to the Prophet’s ﷺ grandson, Ḥusayn ibn ʿAlī (May Allah be pleased with him). Initially constructed in 1154 CE and later reconstructed in 1874 CE, the mosque is located near the Khan El-Khalili bazaar, in the vicinity of the al-Azhar Mosque. Some Shia’s, particularly the Dawoodi Bhora’s within the Ismailī branch, believe that the blessed head of Ḥusayn is buried on the mosque’s grounds. The area is marked by a mausoleum which is considered a remnant of the original Fatimid architecture. While there is a belief among historians and Sufi mystics about Ḥusayn’s head being interred in Cairo at the mosque, scholars like Mullā ʿAlī Qārī (d.1605), Ibn Ḥajar (d.1449), and Ibn Taymiyyah (d.1328) have rejected this perspective. Allah knows best. The mosque is particularly significant to the Dawoodi Bohra’s, who have a presence in its vicinity. Their connection is deepened as the reconstruction of the mosque and shrine was most likely funded by the Dawoodi Bohra’s, falling under their private endowments. Notably, the most recent renovations, completed in 2022 CE, were inaugurated jointly by Egypt’s President Abdul-Fattah El-Sisi and the Dawoodi Bohra’s’ 53rd Dāʿī Muṭlaq, Mufaddal Saifuddin.

The mosque courtyard is adorned with a few umbrellas, reminiscent of those found in the courtyard of the Prophet’s Mosque in Madinah. However, in contrast to Madinah, the exterior upkeep of Masjid Ḥusayn was subpar despite recent renovations. On the contrary, the interior was stunning, showcasing beautiful architecture and design. Some features, such as the lights, drew inspiration from al-Masjid an-Nabawī. The shrine, housing the supposed interred head of Ḥusayn, is located within a room inside the mosque. The constant burning of Bakhūr filled the room with a captivating aroma. This experience marked a stark contrast to what we were accustomed to in Saudi Arabia, serving as our first encounter with grave worshiping and innovations—a notable culture shock. Despite Saudi Arabia’s firm stance against such practices, it becomes apparent why their attitude is stringent. A more lenient approach could potentially lead to unthinkable innovations and shirk if the Ḥaramayn were not under strict authority.

Adjacent to the shrine, in a room restricted to visitors, is the Bāb al-Mukhallafāt an-Nabawiyyah. This space houses artefacts believed to have belonged to the Prophet ﷺ, including a piece of cloth believed to be part of a linen cloak once worn by him, a lantern containing four strands of his hair, copper kohl believed to be his, the staff he used upon conquering Makkah, and a sword sent to him by one of his companions. Additionally, it houses a copy of the Qur’ān written by ʿAlī ibn Abī Ṭālib (May Allah be pleased with him) in Kufic script, comprising 501 pages and inscribed on deer skin. A magnificent door adorned with silver and gold, crafted by Mohammed Burhanuddin II (d.2014) and installed in 1986 CE, safeguards the crypt. The act of kissing the shrine, walls, doors, and various surfaces was disconcerting. However, witnessing a man prostrating to the grave signalled our departure. Fortunately, our guide, Omar, had arrived, marking the beginning of our official tour.

Our tour of Islamic Cairo followed a comprehensive route, spanning from Bāb al-Futūḥ in the North to Bāb Zuwayla in the South, encompassing the entirety of what would have constituted the entire city of Cairo. The tour seamlessly integrated multiple historically significant locations. Commencing our journey, our initial stop led us to the Sultan al-Ghuri Complex.

The Sultan al-Ghuri Complex

The Sultan al-Ghuri Complex, also recognized as the Funerary Complex of Sultan al-Ghuri, stands as a notable Islamic religious and funerary structure commissioned by the penultimate Mamluk Sultan, Qansuh al-Ghuri (d.1516) between 1503 and 1505 CE. Positioned on al-Muʿizz Street in the Faḥḥāmīn Quarter, at the heart of Islamic Cairo, the complex comprises two principal structures positioned in facing symmetry. To the East, the complex features the Sultan’s mausoleum, a Khānqah (Sufi monastery), a Sabīl (water distribution kiosk), and a Kuttāb (Islamic primary school). On the Western side, a mosque and madrasah are housed. At present, the mosque-madrasah functions as an active mosque, while the khanqah-mausoleum welcomes visitors as a historical site.

The madrassah at the Sultan al-Ghuri Complex, akin to many historical Madāris in Cairo, embraces a distinctive four-īwān layout encircling a central court—a hallmark feature of late Mamluk architecture. This cruciform plan comprises four īwān meticulously arranged around a central square or rectangular courtyard (ṣaḥn), their alignment following the central axes of the courtyard. In the case of cruciform mosques and madāris, it is common for one of the īwān to be oriented towards the qiblah, incorporating a meḥrāb to function as a designated prayer space within the architectural design.

Al-Muʿizz Street

Our tour continued along the storied path of al-Muʿizz li-Dīn illāh al-Fāṭimī Street, more commonly recognized as al-Muʿizz Street, which itself carries a rich historical legacy. This street, running from North to South within the walled city of Islamic Cairo, has roots dating back to the city’s inception by the Fatimid dynasty in the 10th century, under the leadership of the fourth caliph, Al-Muʿizz li-Dīn illāh (d.975)—after whom the street is aptly named. Al-Muʿizz Street ranks among the oldest streets in Cairo and has played a pivotal role in the city’s history. Historically, al-Muʿizz Street served as the primary artery of the city, often referred to as the Qasbah, representing the central part of the city. It functioned as the central axis for the city’s economic zones, concentrating its vibrant Soūqs. The thoroughfare’s significance transcended mere commercial activities, drawing the construction of numerous monumental religious and charitable structures commissioned by Egypt’s rulers and elites. This phenomenon has turned al-Muʿizz Street into a densely populated repository of historic Islamic architecture in Cairo.

As we wandered further North, along al-Muʿizz street, the sabīl of Muḥammad ʿAlī Pāshā (d.1849) came in sight. A sabīl is a small kiosk within the Islamic architectural tradition where an attendant, stationed behind a grilled window, freely dispenses water to the public. The term is also occasionally applied to describe unattended fountains equipped with a tap, providing a source of drinking water.

Sabīl Muḥammad ʿAlī Pāsha

This particular sabīl was established by Muḥammad ʿAlī Pāsha in 1820 CE in commemoration of his son, Prince Aḥmad Tousun Pāsha (d.1816). Situated in the al-Aqadin area on al-Muʿizz Street, it is a two-story structure. The first floor serves as the tasbīl room (water fountain room), while the second-floor functions as a kuttāb (school). Reflecting the distinctive Ottoman style, the sabīl’s façade features a semi-circular design with five metal windows, providing passers-by with access to water. Intricate marble decorations on the façade are executed in the Baroque and Rococo style. Additionally, the façade is adorned with verses of poetry inscribed in Ottoman Turkish, contributing to the overall aesthetic richness of the structure. Unfortunately, the building is currently closed to visitors due to ongoing renovation works.

Approaching the Northern boundaries of Islamic Cairo, we encountered one of Cairo’s iconic landmarks—the imposing Sultan Mu’ayyad Mosque. Its majestic presence commanded attention, marking a significant and awe-inspiring sight in the cityscape.

Masjid Sultan Mu’ayyad

The Mosque of Sultan al-Mu’ayyad situated next to Bāb Zuwayla, bears the name of Sultan Al-Mu’ayyad Sayf ad-Dīn Shaykh (d. 1421) a Mamluk Sultan of Egypt. Construction of the mosque commenced in 1415 and reached completion in 1421 CE. The architectural ensemble included a mosque and a madrasah catering to all four schools of thoughts. The site replaced a former prison adjacent to Bāb Zuwayla, reflecting a poignant personal connection. Sultan Al-Mu’ayyad, having experienced imprisonment in the same facility during his earlier years, vowed to transform it into a saintly place for the education of scholars if he ever ascended to power. True to his pledge, upon becoming Sultan, he commissioned the construction of the mosque.

Under Sultan Al-Mu’ayyad’s patronage, the madrasah within the mosque became a prominent academic institution in fifteenth-century Cairo. While designed as a funerary complex and a venue for prayers, its primary function was that of a madrasah. According to historical accounts, the madrasah focused on the study of the Ḥanafī, Shāfiʿī, Mālikī, and Ḥanbalī schools of Sharia law. The original documents of the mosque outlined specific quotas for each school of thought, accommodating fifty Ḥanafī’s, forty Shāfiʿī’s, fifteen Mālikī’s, and ten Ḥanbalī’s, along with their respective teachers and Imāms. Additionally, the madrasah featured classes for students specializing in Tafsīr, Ḥadīth, Qur’ān recitation, and legal studies, as per the directives of the Ḥanafī jurist at-Ṭaḥāwī (d.933)

It’s noteworthy that Imām Badr ad-Dīn al-ʿAynī (d.1451), a distinguished Ḥanafī jurist and Muḥaddith, spent around 12 years teaching Imām Ṭaḥāwī’s Sharḥ Maʿānī al-Āthār at the Masjid of Sultan al-Mu’ayyad. During this period, he concurrently authored his own commentary on Sharḥ Maʿānī al-Āthār titled, Nukhab al-Afkār fī Taḥqīq Mabānī al-Akhbār fī Sharḥ Maʿānī al-Āthār. Sultan Mu’ayyad’s significant contributions to the Islamic sciences are evident in his engagement with the distinguished Muḥaddith Ibn Ḥajar al-ʿAsqalānī. Known for his renowned commentary on Ṣaḥīḥ al-Bukhārī, Fatḥ ul-Bārī, Ibn Ḥajar received financial support from Sultan Mu’ayyad during the composition of his magnum opus. In appreciation, Ibn Ḥajar praises Sultan Mu’ayyad as ‘Sultan al-Islām Maliku Miṣr’ within the pages of Fatḥ ul-Bārī.

In contrast to the stunning architecture of the mosque, its upkeep and maintenance were regrettably lacking—a disheartening condition for such an architectural marvel and historically significant site. Nevertheless, a caretaker graciously opened a room at the side of the complex, revealing the shrine of Sultan Mu’ayyad and his son. The room, though modest, featured immensely high ceilings that ascended to a dome, a feature visible from the mosque’s exterior.

Sabīl-Kuttāb Nafīsah al-Baydā’

Located just a few steps from the mosque of Sultan Mu’ayyad, just before Bāb Zuwayla—the southern boundary of old Cairo city—a humble sabīl can be discovered. Although it seamlessly blends into the surrounding architecture, this unassuming structure represents a charitable initiative attributed to one of the most renowned Mamluk women in 18th century Egypt, Nafīsah al-Baydā’ (d. 1816). Nafīsah al-Baydā’ was the wife of the Egyptian Mamluk leader ʿAlī Bey al-Kabīr (d.1773) and later, after his death, of Murād Bey (d.1801). In addition to her achievements as a successful business financier and philanthropist, she emulated the example of many other aristocratic Mamluk women by actively participating in charitable endeavours. One of her most notable charitable projects was the establishment of a building that combined a water dispensary with a school for orphans, known as the Sabīl-Kuttāb Nafīsah Baydā’. This institution, founded in 1796, stands as a testament to her commitment to philanthropy and education.

Constructed in the distinctive Ottoman design, the Sabīl-Kuttāb exhibits a semi-circular structure adorned with three copper windows. Accompanying the Sabīl is a Kuttāb (school), where children, frequently hailing from impoverished or orphaned backgrounds, engage in the memorization of the Qur’ān. A marble plaque positioned above the entrance door carries the inscription, “The Prophet ﷺ, said, ‘the best of you is the one who learns and teaches the Qur’ān’”. Similar to numerous historical projects in Cairo, this particular endeavour was financed by a third party. Notably, the funding for this project was provided by the United States Agency for International Development in collaboration with the American Research Centre in Egypt.

Bāb Zuwayla Minaret

Before us stood the imposing Bāb Zuwayla, an ancient relic that has withstood the test of time. Bāb Zuwayla, one of Cairo’s remaining gates from the Old City wall, is known locally as Bāb al-Mitwallī- a connection to Mitwallī al-Qutb a local saint who would reside near the gate. Over time, it transformed into a pilgrimage site for those seeking the saint’s intercession. Bāb Zuwayla is a significant landmark, representing the sole surviving southern gate from the 11th and 12th centuries of Fatimid-era Cairo. Interestingly, it played a historical role in public executions, with criminal’s heads displayed on spikes above the gate. Notably, in the 16th century, the last independent Mamluk, Tuman bay II (d. 1517), faced execution at Bāb Zuwayla under the orders of Ottoman Sultan Selim I (d. 1520)

Our guide informed us of a significant incident which occurred at Bāb Zuwayla. In 1260 CE, as the Mongol leader Hulagu Khan (d. 1265) aimed to conquer Egypt after taking Damascus, he sent six envoys to Cairo, demanding surrender. In a daring response, Saif ad-Dīn Qutuz (d. 1260), Cairo’s leader, killed the messengers, displayed their heads on Bāb Zuwayla, and teamed up with fellow Mamluk, Baybars (d. 1277), to defend Islam against the Mongol threat. Their combined 20,000-strong army faced Mongolian forces led by Kitbuqa Noyan (d. 1260) in the Battle of ʿAin Jālūt. This clash resulted in a significant Mamluk victory, marking the first time the seemingly invincible Mongols suffered defeat. The battle served as a turning point, defining the Mongol’s Western border and establishing the Mamluks as the dominant force in the Middle East, signalling the decline of Mongol influence in the region.

The gate welcomes visitors, offering paid access to climb the minarets. Tickets are priced at 30EGP for students and a reasonable 60EGP for tourists. The ascent is a bit tight, but the reward is breath-taking panoramic views of the city from the summit. With the freedom to stroll around, visitors are treated to an impressive 360° perspective, capturing all the minarets and spires in sight. Undoubtedly, climbing the minarets is a must-do for tourists exploring the area, providing a memorable experience and a unique vantage point of the city.

After a brief exploration of the minaret and the roof, we descended and began our walk towards the Northern boundary of Old Cairo. Al-Muʿizz Street, adorned with bustling markets, was alive with locals engaged in their daily activities. The lively scene featured occasional motorbikes zipping past on delivery missions and tuk-tuks honking to navigate through the busy street, adding a distinctive character to both al-Muʿizz Street and Cairo as a whole.

Aḥmad Muḥammad Aḥmad- Tarboosh Shop

While walking down the street, a shop grabbed my attention—a place I had previously seen Shaykh Aashique al-Azhari feature on his social media. It was the celebrated ‘Aḥmad Muḥammad Aḥmad – Artisans in making Tarboosh,’ a 250-year-old establishment nestled within al-Muʿizz Street. This renowned shop has been crafting the iconic al-Azhari hat for generations, adding a touch of heritage to the vibrant history of the street. Even if not affiliated with al-Azhar, visitors have the opportunity to purchase these handcrafted hats, creating a unique and immersive experience in itself.

Ustādh Aḥmad, the hospitable owner, warmly guided us through their collection, sharing the rich history of the establishment. This included the meticulous handcrafting of the Tarboosh for renowned Qurrāʾ and Shuyūkh, such as Shaykh Khalīl al-Ḥusary, al-Minshāwī, Mustafa Ismāʿīl, ‘Abdul-Bāsiṭ, and many other illustrious figures. Inspired by the rich history of the shop, we opted to bring a piece of it home. After having our sizes measured and selecting our preferred cloth, we were informed that our orders would be ready in two hours. The Tarboosh offered three options, with the highest quality priced at 1000EGP (approximately £20) – a reasonable cost for a piece of historical significance.

Masjid Sultan Ashraf al-Barsbay

Between the South and North of al-Muʿizz, a main road crosses the street today. Making our way across the bustling road to the Northern side of al-Muʿizz Street, we were greeted by our first mosque on this side of the street, the grand mosque-madrassah of Sultan al-Ashraf Barsby. Al-Ashraf Sayf ad-Dīn Barsbay (d.1438) was the ninth Burji Mamluk sultan of Egypt from 1422 to 1438 CE. Originally a slave of the first Burji Sultan, Sultan Barqūq (d.1399), Barsbay, born of Circassian origin, made a significant impact during his reign to Egyptian society and the state as a whole. His time in power is remembered for bringing stability in terms of security and the economy, which led to fewer revolts compared to other periods.

The al-Ashraf Mosque is part of the extensive Sultan al-Ashraf Barsbay complex, featuring two sabīl’s, a mosque-madrassah, a mausoleum, and Sūfī lodgings. Reflecting a layout akin to the madrassah of Sultan Ghuri, the mosque boasts a central court (ṣaḥn) flanked by elevated īwān on both sides – a distinctive architectural marvel of the Mamluks. These īwān served as madrassahs for the four schools of jurisprudence, adding a unique educational dimension to the mosque’s design. The al-Ashraf Barsbay madrassah and subsequent madrassahs along al-Muʿizz Street shared this uniform architectural style. Notably, the Ḥanafī school’s madrassah stood out, being significantly larger. This size difference reflects the widespread acceptance and influence of the Ḥanafī school throughout the Islamic world.

Masjid/Kuttab/Sabīl of ‘Alī al-Muṭahhar

With more places to explore on our itinerary, we headed promptly to the Shaykh ʿAlī al-Muṭahhar mosque and madrassah. Formerly the residence of the Fatimid minister Al-Maʾmūn al-Baṭā’ihī (d. 1125), over time, it transformed, first into madrassah Suyufiyyah by Ṣalāḥ ad-Dīn al-Ayyūbī (d. 1193), and later as a mosque in 1744 CE by the Ottoman Prince ʿAbd ar-Raḥmān Katkhudā (d.1190). The complex boasts a prayer hall, two tombs, and a sabīl (water supply) for passersby. During our visit, the caretaker kindly showed us the well inside, tucked away in a locked room adjacent to the mosque. In the vicinity of the mosque, a separate room houses the tombs of ʿAlī al-Muṭahhar and another unnamed individual. Despite inquiring about these tombs, limited information was available, except that they were revered saints who had a connection to the area.

Throughout our journey, we noticed a distinctive custom that prevailed in many mosques: at the entrance, an individual would be seated, overseeing the area where visitors placed their shoes. As visitors exited, there was a tacit expectation for them to tip this person for safeguarding their shoes. This practice seemed ingrained, almost akin to an obligation.

Khan al-Khalili Bazaar

Just a few steps ahead lay the renowned ‘Khan al-Khalili Bazaar’, a historic marketplace in Cairo with roots as a bustling centre of trade during the Mamluk era. Named after one of its historic caravanserais, this bazaar district has evolved into a major attraction for both tourists and Egyptians. Initially referring to a single building, Khan al-Khalili now encompasses the entire shopping district. The term ‘Khan’ signifies a multi-storied structure or caravanserai (inn), providing a space for merchants to store goods on the lower levels, while the upper levels served as living quarters. ‘Khalili’ is associated with Prince Jaharkas al-Khalili, the largest trader in Cairo during Sultan Barquq’s reign, who erected the significant Khan in the heart of the city. During the Mamluk period and beyond, Khan al-Khalili comprised multiple khans or wikālas grouped together, with souq streets weaving through them. By the early 16^th century, there were 21 khans and wikālas in the district. The name eventually expanded to encompass the entire vibrant and historic district.

It appeared that the market was closed, perhaps set to open later in the evening. Despite this, the few shops we observed from the outside had meticulously preserved their architectural heritage, showcasing stunning stone designs and intricate architecture. These establishments predominantly offered locally crafted items, serving as souvenir and memorabilia shops catering to tourists.

Sabīl/ Kuttab Khusraw Pasha

The Northern section of al-Muʿizz street is a vibrant hub, hosting a plethora of religious complexes and public establishments. During the Ayyubid and later Mamluk periods, this avenue became a focal point for constructing religious complexes, royal mausoleums, and commercial establishments. In alignment with this, the Sabīl/Kuttab of Khusraw Pasha seamlessly integrates into the street’s historical tapestry. Constructed during the rule of Khusraw Pasha (d.1544) who governed Egypt from 1534 to 1536 CE, this monument served a dual purpose as a Sabīl, providing cold water to quench the thirst of passersby, and a Kuttāb (madrassah). The Khusraw Sabīl comprises an underground structure for water storage, with another building directly above it distributing water to those passing by. This architectural style, with its distinctive local Egyptian flair, saw the construction of sixty-three such fountains in Cairo. Additionally, in some fountains, the upper floors were repurposed as madrassahs for memorizing the Noble Qur’ān and studying Ḥadīth.

Sultan Manṣūr Qalawūn Complex

Adjacent to the Sabīl/Kuttab of Khusraw Pasha stands the magnificent Sultan Manṣūr al-Qalawūn Complex, a true highlight of our trip. Personally, it held special significance as I had extensively heard and read about Sultan Qalawūn in lessons with our esteemed teacher, Dr. Ilyas. In my research on the history of the Ḥaramayn, Sultan Qalāwūn had become a household name. As the seventh Bahri Mamluk Sultan of Egypt, Sultan Qalāwūn aṣ-Ṣāliḥī (d.1290) ruled from 1279 to 1290 CE. His monumental contributions, particularly to al-Masjid an-Nabawī, are truly immense with his most renowned achievement being the establishment of the iconic green dome over the Prophet’s ﷺ grave in 1279 CE. Sultan Qalāwūn’s impact on the Ḥaramayn was so significant that he became the first to be given the esteemed title of ‘Khādim ul-Ḥaramayn as-Sharīfayn’ (Custodian of the Two Holy Mosques). There was a small entrance fee to the complex, priced at 60EGP for students and 120 EGP for tourists. The ticket also gave access to an additional seven places along the Northern section of al-Muʿizz street.

The Sultan Manṣūr Qalawūn Complex stands as a colossal complex in old Cairo, meticulously constructed by Sultan Manṣūr al-Qalawūn between 1284 and 1285 CE. Nestled on the Northern section of al-Muʿizz street, the Qalawūn Complex is widely acclaimed as a paramount monument of Islamic Cairo and Mamluk architecture. Built atop the ruins of a Fatimid Palace, the Qalawūn Complex emerged after Sultan Qalawūn’s consolidation of power and successful defense against the Mongols in Syria. The complex, featuring a tomb, madrassah, mosque, and hospital, is meticulously arranged on either side of a central corridor. Upon passing through a subtle, horseshoe-arched portal, visitors are greeted by the traditional cruciform madrassah on the left and the mausoleum on the right.

The mausoleum, an expansive space with soaring ceilings culminating in a stunning dome, is a masterpiece of architecture. Adorned with opulent gold and expensive materials, the entire space radiates grandeur. This mausoleum serves as the final resting place for Sultan Qalawūn and his son, an-Nāṣir Muḥammad (d.1341). A guide graciously led us through the complex, explaining its significance and sharing hidden secrets along the way.  An intriguing aspect of the complex was the madrassah, which functioned as a central hub for regular teachings from the four legal schools, along with courses on Ḥadīth and medicine. The architectural layout, especially the central pool in the courtyard, captured our attention. The īwān on all four sides served as classrooms, and the central pool, which once housed a fountain, played a unique role. The sound of the water served to minimize disturbances to each corner, ensuring an undisturbed learning environment for each class. The madrassah’s structure, characterized by two īwān’s and two recesses, extends to the East side, where three stories of student accommodations are accessible via a staircase. The courtyard of the madrassah, adorned with polychrome marble, stands as a testament to the opulence and cultural richness of the Qalawūn Complex.

As we exited the complex, the guide directed our attention to the stunning exterior architecture, specifically an epigraphic banner that runs the entire length of the main building. It reads, ‘In the name of Allah, the Most Gracious, the Most Merciful, By the command of His Majesty, our leader and master, the Grand Sultan, the Victorious, the Just, the Supporter, the Triumphant, the Striving, the Sword of the World and Religion, Sultan of Islam and Muslims, the Master of Kings and Sultans, Sultan of the lands with length and breadth, the ruler of the two seas, the sovereign of Arab and non-Arab kings, the possessor of the two Qiblah’s, and the servant of the Two Holy Mosques, Qalawūn Qasīm, the Commander of the Faithful. May Allah perpetuate his victory, elevate his supporters, raise his minarets, and multiply his fortunes. The construction of this noble dome, esteemed school, and blessed hospital was initiated in the month of Rabīʿ al-Ākhir in the year 683 Hijrī, and it was completed in Jumāda al-Awwal of the year 684 Hijrī.’

 

Madrassah of An-Nāṣir Muḥammad Qalawūn

Adjacent to the Qalawūn Complex is the madrassah and Dome of Sultan Qalawūn’s youngest son, an-Nāṣir Muḥammad Qalawūn. An-Nāṣir Muḥammad served as the ninth Mamluk sultan of Egypt, inaugurated on three separate occasions. His ascension to the throne at the age of nine, following the assassination of his older brother Sultan al-Ashraf Khalīl (d.1293), saw him initially play a nominal role, with his vice sultan and viziers taking active leadership due to his youth. During his third reign at the age of 24, an-Nāṣir Muḥammad assumed full command of the Mamluk Sultanate, marking a period of stability and prosperity. His reign witnessed significant public works, including the construction of canals, squares, madrassahs, and mosques, representing the zenith of Mamluk power in Egypt.

Despite the grandeur of the madrassah of an-Nāṣir Muḥammad, he chose not to be buried there. Fearing unrest among his emirs after his death, an-Nāṣir Muḥammad opted for a secret burial at his father’s mausoleum, the resting place of Sultan Qalawūn. However, the madrassah of an-Nāṣir Muḥammad became the burial site for his mother, Bint Sukbay, and his son, Anuk. Notably, the madrassah of an-Nāṣir Muḥammad stands out as one of the three madrassahs in Cairo that accommodated all four Sunni schools of jurisprudence, featuring a typical cruciform structure. A distinctive feature is its gothic marble portal, acquired from a church in the city of Acre after al-Ashraf Khalīl’s victory against the Crusaders in 129 CE.

The Madrassah and Mausoleum of Najm ad-Dīn al-Ayyūbī

Situated on the opposite side of the street is the mausoleum and madrassah of Sultan Al-Malik as-Ṣāliḥ Najm ad-Dīn al-Ayyūbī (d. 1249), the grandson of Sultan Ṣalāḥ ad-Dīn al-Ayyūbī (d. 1193). Sultan Najm ad-Dīn served as the Ayyubid ruler of Egypt from 1240 to 1249 CE. His reign was tumultuous, marked by civil war and revolts. As-Ṣāliḥ holds the distinction of being the last major Ayyubid ruler of Egypt and the final one to effectively rule parts of Palestine and Syria.

The madrassah and mausoleum, known as Madrassah as-Ṣāliḥiyya, form a historic complex that became the first madrassah in Cairo to teach all four Sunni schools of jurisprudence. The complex was thoughtfully organized, with the Northern wing dedicated to the Shafi’ī and Mālikī denominations and the Southern wing dedicated to the Ḥanafī and Ḥanbalī denominations. In 1249 CE, Shajar ad-Durr, the widow of Najm ad-Dīn, commissioned the construction of a mausoleum adjacent to his madrassah, establishing a medieval Islamic tradition of burying patrons within the religious institutions they founded. The Madrassah as-Ṣāliḥiyya, as it came to be known, played a crucial role in training Sunni experts in jurisprudence and earned the moniker ‘citadel of the scholars. Interestingly the madrassah also had a centre pool, similar to the one present in the Qalawūn Complex, used to minimize disturbances for each class.

Despite the absence of restoration and maintenance efforts, the architecture in old Cairo is stunning, serving as a portal to another age. For some, the lack of disturbance to this style adds to the authenticity, providing a true sense of the atmosphere and architecture from a bygone era. As the clock struck 2 pm, we had several stops ahead before reaching the Northern boundary of old Cairo. Opting to quicken our pace, we aimed to cover more ground and explore the key areas awaiting us.

The Mosque-Madrassah of Sultan Barqūq

Entering the adjacent building, a journey through a portal-like hallway, reminiscent of a bygone era, led us to the magnificent mosque-madrassah of Sultan Barqūq. The hallway, adorned with low-hanging candle-like lights, rounded arches, and an open roof, evoked a sense of 13^th-century Egypt. It almost felt like I could expect to find a bustling madrassah with students around the corner.

The mosque-madrassah of Sultan Barqūq stands as a religious complex in Islamic Cairo, commissioned by Sultan aẓ-Ẓāhir Barqūq (d.1399). Built between 1384-1386 CE, it served as a school for religious education encompassing the four Islamic schools of jurisprudence. The complex includes a mosque, madrassah, mausoleum, and khānqah, showcasing the multifunctional nature typical of Mamluk foundations. This mosque-madrassah was the first to be constructed during the Burji dynasty of the Mamluk Sultanate. The foundation deed highlights its role as a Friday mosque, a madrassah educating 125 students in the four Sunni schools, and a khānqah for 60 Sufis. The mausoleum on its Northern side, featuring a visible dome from the street, became the final resting place for Barqūq’s father.

The interior reflects the typical Mamluk style, featuring a cruciform structure around a central courtyard—a characteristic of madrassahs of that period. Notably, the roof of the Eastern īwān and main prayer hall stands out as a stunning feature. Its richly painted and carved wooden ceiling that is truly breathtaking. As light reflects from the floor to the ceiling, the golden paint is illuminated, creating a mesmerizing effect. The design of the ceiling is innovative, showcasing patterns reminiscent of Islamic calligraphy and geometry.

Ḥammām Inal

Adjacent to the Madrassah of Sultan Barqūq is Madrassah Kāmiliyyah, unfortunately closed to the public. However, if fortunate, visitors may catch a glimpse of it from the roof of the adjacent building, the Sultan Inal Ḥammm.

Commissioned by Sultan al-Ashraf Abu an-Naṣr Sayf ad-Dīn Inal (d.1461) in 1456 CE, the Inal Bathhouse served as a significant social institution in Cairo. Visitors would first enter the cool room, equipped with seating and lockers. Moving deeper into the bathhouse, there was a warm room for rest and refreshments before reaching the steamed basin room. The exit mirrored the entrance, allowing patrons to acclimate to changing temperatures. Noteworthy architectural features included domes punctured with stained glass apertures for temperature regulation and illumination. To ensure privacy, loose tiles on the floor alerted occupants of approaching visitors, maintaining proper coverage.

The Sultan Inal Baths are associated with two significant idioms in Egypt:

1. ‘Those who showed modesty, died’

This idiom originated during a fire that swept through the baths. Many patrons, in an attempt to preserve modesty, chose to remain inside and tragically perished. The idiom is now used to suggest a lack of modesty or propriety in a given situation.

2. ‘Entering is not like exiting’

After the baths were rebuilt following the fire, people were hesitant to visit due to the tragic deaths. To encourage attendance, the owner allowed free entry but implemented a scheme. Upon exit, patrons had to pay for the return of their clothes, highlighting the contrast between entering freely and the cost associated with leaving. This idiom is now used to convey that initial conditions or expectations may change unexpectedly.

The caretaker kindly allowed us onto the roof, which allowed us a view of the adjacent madrassah Kāmiliyyah which had fallen into disrepair and currently closed to the public.

Madrassah Kāmiliyyah

Madrassah Kāmiliyyah is an Ayyubid fragment, representing part of an īwān from a madrassah constructed by Sultan al-Kāmil Ayyūb (d. 1238), the nephew of Ṣalāḥ ad-Din. This educational institution was dedicated to training scholars in Ḥadīth and held significance in Egypt during the thirteenth and fourteenth centuries. Unfortunately, following the famine of 1403-1404 CE, the madrassah experienced a sharp decline in revenues, leading to an extended period of deterioration. Today, its historical significance lies in being one of the few relics from the Ayyubid period. The remains of the madrassah are visible from the roof of the Inal baths, though the entire area is now overgrown with plants and trees.

Madrassah Kāmiliyyah holds the distinction of being the inaugural institution of Ḥadīth, established after Sultan Ṣalāḥ ad-Din Ayyūbī reclaimed Cairo from the Shia Fatimids. In a significant shift, this madrassah marked a departure from the oppressive era where narrators of Aḥādīth from Ahl-us Sunnah were assassinated by the Shia Fatimids. Madrassah Kāmiliyyah brought about a transformative change by publicly teaching Ḥadīth in Cairo for the first time.

Palace of Amir Bashtak

A few steps further North, stands the Palace of Amīr Bashtak, a historic gem in Old Cairo. The Palace was constructed the by Mamluk Amīr, Sayf ad-Dīn Bashtak in the 14^th century. Bashtak, a notable Amīr who married Sultan an-Nāṣir Muhammad’s daughter, built his residence and stables on part of the Eastern Palace by the main street. Although only a portion remains today, the original five-story structure boasted running water on every floor. In 1983 CE, the Palace underwent restoration, and stands today a testament to the architecture of 14^th Century Cairo. Surprisingly, it didn’t exude a very palace-like charm, and after a brief exploration, it failed to captivate our interest. We decided to move on after a short stroll around.

Sabīl/ Kuttāb Abdurraḥmān Katkhudā

At the centre of al-Muʿizz street stands the Sabīl-Kuttāb of ʿAbd ar-Raḥmān Katkhudā (d.1776). Constructed in 1744 CE by ʿAbd ar-Raḥmān Katkhudā, a distinguished Mamluk leader, this structure combines a sabīl (fountain), Kuttāb (Qur’ān school) and connected living quarters. Katkhudā’s legacy is evident in his influential projects for Cairo, such as the revitalization of al-Azhar University and the restoration of the Qalawūn dome following an earthquake in Egypt. The strategic placement of the Sabīl-Kuttāb at the centre of al-Muʿizz Street was purposeful, aiming for maximum visibility, achieved through its innovative design featuring three stand-alone sides. The Kuttāb was located on the top floor, yet currently, there’s no access to reach it. The ground floor no longer serves water and is more of a gift shop, serving customers with locally crafted items.

Al-Aqmar Mosque

As we made our way further North, we came across an unexpected surprise. One which was not planned into the itinerary, the al-Aqmar mosque. Al-Aqmar Mosque stands along al-Muʿizz Street, and was commissioned by the Fatimid Caliph al-Āmir bi-Aḥkām illāh in 1125 CE (d.1130). Its construction was supervised by al-Āmir bi-Aḥkām illāh’s vizier al-Maʾmūn al-Baṭā’ihī. Notably, the mosques main façade is among Egypt’s oldest surviving stone fronts, it was one of the earliest mosques  to have lavish decorations across the entire façade. The intricate stone carvings, adorned with the phrase ‘Muḥammad and ʿAlī’ and Qur’anic verses in the Kufic script, define its architecture. The brilliance of the engineer is evident in how the façade aligns with the street while maintaining the mosque’s prayer orientation. In order to accommodate this difference in angle while still maintaining internal symmetry, the structure uses variations in wall thickness. Inside the mosque, an open courtyard is surrounded by four arcades crowned by shallow domes. The largest dome marks the qiblah.

 

Masjid/ Sabīl Sulayman Agha

Opposite al-Aqmar Mosque is the Mosque-Sabīl of Sulayman Agha as-Silahdar, a lieutenant of Mohammad ʿAlī Pāsha (d.1849). The complex stands as a significant architectural and historical gem within Islamic Cairo. Established during the reign of Muhammad Ali Pasha in 1839 CE, this complex comprising a mosque, Sabīl, and Kuttāb reflects a blend of Ottoman and local design elements. The 2015 renovation, undertaken by the grandson of Suleiman Agha al-Silahdar, is what stands today as the Masjid. The mosque is said to have been built with the ruins of various other mosques, hence its variety of architectural features. As a testament to the architectural prowess of its time and the ongoing commitment to its preservation, the Sulayman Agha al-Silahdar Mosque continues to stand proudly at the heart of Muʿizz Street, contributing to the cultural richness of Egypt’s capital.

A gracious caretaker guided us through the complex, sharing that it had served as a school, explaining the numerous classrooms that now adorned its modern architecture with sleek chandeliers and plastered walls. The vast expanse was devoid of any furnishings. Within this complex lay one of Cairo’s historical treasures—an underground reservoir designed to manage the Nile’s overflow. With a generous gesture, the caretaker unlocked a door, leading us down several flights of stairs into an expansive underground cavern, meticulously crafted to contain excess Nile waters during floods. Presently, the cavern stood empty, echoing its historical significance.

Masjid al-Ḥākim Bi Amrillāh

As we approached the Northern boundary of al-Muʿizz Street, the final landmark stood with its commanding presence, the Mosque of Ḥākim bi Amrillāh. Named after Al- Ḥākim bi-Amr Allah (d. 1021), the sixth Fatimid caliph and 16^th Ismaili Imam, the mosque was initially erected by Caliph al-‘Aziz, son of al-Muʿizz and father of al-Hakim, in 990 AD. Al-Hakim later completed its construction in 1013, leading to its association with his name. Over time, the mosque fell into disrepair. In the 1970s, the Dawoodi Bohra’s, an Ismaili Shia sect led by Mohammed Burhanuddin, undertook a comprehensive restoration of the dilapidated mosque. Despite incorporating new building methods and materials, they endeavoured to preserve the original architectural and artistic features. However, their efforts faced criticism from certain academics, conservators, and art historians who viewed it as more of a new construction rather than a faithful restoration.

Al Hakim emerges as a figure of historical controversy, alternately dubbed the “Mad Caliph” and “Nero of Egypt” by some, while others perceive him as the epitome of a divinely ordained and just ruler. Notably, during his reign, he left a lasting legacy with the establishment of the Dār al-ʿIlm (House of Knowledge) in Cairo in 1005. This institution offered a comprehensive curriculum, encompassing subjects from the Qur’ān and Ḥadīth to philosophy and astronomy, supported by an extensive library. Al-Hakim’s provided free access to essential study materials and facilitated education for the public. A significant aspect of his legacy lies in the open access to education at the Dār al-ʿIlm, where Fatimid dāʿis received training for over a century, contributing to the Ismaili da’wa mission until the Fatimid dynasty’s decline. The institution stood as an impartial centre of learning, attracting scholars in various fields who conducted research, delivered lectures, and collaborated without succumbing to political or partisan pressures. Al Hakim’s commitment to education was further evident in his prioritization of Ismaili and Fatimid dāʿis learning. He actively supported the establishment of study sessions (Majālis) in Cairo, providing financial backing and endowments for these educational endeavours, leaving a lasting impact on the intellectual landscape of his time.

While al-Hakim was revered by the Shia community, his interactions with Sunni Muslims were marked by a hostile attitude. In 1005, al-Hakim controversially mandated public curses against the first three Caliphs (Abū Bakr, ʿUmar, and ʿUthmān) and ʿĀishah. Additionally, he extended these curses to figures like Muʿāwiyah, and others from the inner circle of the Prophet’s companions. This practice was terminated after only two years. During al-Hakim’s reign, he prohibited the inclusion of the phrase ‘aṣ-ṣalāh khayr min an-nawm’ (prayer is preferable to sleep) following the Fajr prayer, considering it a Sunni addition. Instead, he mandated the recitation of ‘ḥayya ʿalā khayr al-ʿamal’ (come to the best of deeds) after the summons. Furthermore, al-Hakim forbade two prayers—Ṣalāt at-Tarāwīḥ and Ṣalāt ad-Duha—believing them to have originated from Sunni sages.

The grand Masjid boasts a spacious courtyard at its centre, a testament to its recent renovations, transforming it into a fully operational mosque with modern amenities. While the mosque embraces contemporary features, traces of its historical significance remain. Preserving remnants of the original decorations, such as stucco carvings, timber tie-beams, and Quranic inscriptions, the interior predominantly reflects the meticulous reconstruction efforts. A captivating feature of the mosque lies in its spectacular minarets. During its construction, the uniqueness of having multiple minarets with multi-level designs set it apart. Notably, the only other mosques at the time showcasing such architectural prowess were Masjid al-Ḥarām on Makkah and al-Masjid an-Nabawī in Madinah. Despite facing criticism for its recent renovations, the Masjid has successfully evolved into a fully operational mosque, a stark contrast to numerous others on al-Muʿizz Street. Our exploration led us through the mosque’s impressive features, from towering arches to a multitude of pillars supporting its lofty roof. The seamless blend of modern and medieval architecture renders the Masjid stunning, making it a must-visit for anyone in Cairo.

Bāb al-Futūḥ

Finally, we arrived at the Northern boundary of al-Muʿizz Street, where Bāb al-Futūḥ stands proudly. This gate is one of the three remaining entrances in the ancient city wall of Cairo, positioned at the Northern boundary of al-Muʿizz. The other two surviving gates are Bāb an-Naṣr and Bāb Zuwayla, in the South. Originally constructed during the Fatimid period in the 10^th century, Bāb al-Futūh underwent a significant reconstruction in the late 11^th century, which gives it it’s current form. When Cairo was established in 969 CE by the Fatimid general, Jawhar as-Siqilli (d.992 CE) under Caliph al-Muʿizz, it was enclosed by brick city walls punctuated with various gates. Subsequently, when Badr al-Jamālī (d.1094 CE) reconstructed the city walls in 1087 CE during the reign of Caliph al-Mustansir (d.1094 CE), the present Bāb al-Futūh was finalized alongside the neighbouring Bab al-Nasr gate. Initially named ‘Bab al-Iqbal’, (the Gate of Prosperity), it acquired its current name during Badr al-Jamali’s reconstruction efforts.

We found a spot just outside the city walls and took a brief rest, immersing ourselves in the vibrant energy of Cairo. The city, adorned with its distinct people, captivating aromas, the melodic buzz of Arabic, and the chaotic traffic, exudes a charm that sets it apart. Closing your eyes and letting the sounds and scents envelope you, brings forth the authentic essence of a bustling Egyptian city. Following a brief rest, we began the long walk back to the South of al-Muʿizz, anticipating the pickup of our Azhari Tarboosh that we had ordered. The walk, seemingly endless, eventually led us to the shop. After ensuring a perfect fit and making some adjustments, we collected our Tarboosh and proceeded to the area behind Al-Azhar Mosque, where the Madrassah of ʿAllāmah ʿAynī proudly stands.

Madrassah al- ʿAynī (Graves of ʿAynī and Qasṭallānī)

Madrassah al-ʿAynī, situated on Dawadari Street behind Al-Azhar Mosque, was founded by ʿAllāmah Badr ad-Dīn al-ʿAynī (d.1451) in the 1453 CE. Renowned as one of the most influential Ḥanafī jurists and Ḥadīth scholars of his time, he authored significant works, including commentaries on Ṣaḥīḥ al-Bukhārī, al-Hidāyah, Sharḥ Maʿānī al-Āthār, and several others. In 1426 CE, during Sultan Barsby’s reign, ʿAllāmah ʿAynī was appointed as the chief Ḥanafī judge, a position held for a few years. Following his retirement from public service, he established his Madrassah, where he devoted his time to teaching and prayer. Holding the belief that it was Makrūh to pray in Al-Azhar Mosque due to its founder being Shi’a or rumours of bodies underneath, he constructed his Madrasah adjacent to it. ʿAllāmah ʿAynī, along with his wife, found their final resting place in the Madrassah. Sharing the same room, another eminent scholar, al-Qasṭallānī (d.1517), a Sunni Islamic scholar specializing in Ḥadīth and theology, also lies buried there. Al-Qasṭallānī gained literary fame for his comprehensive commentary on Ṣaḥīḥ al-Bukhārī, titled Irshāḍ as-Sārī fī Sharḥ al-Bukhārī, a ten-volume masterpiece that stands as one of the finest commentaries on Bukhārī. Additionally, he authored numerous other exceptional works.

Upon our arrival, we found the Madrassah closed, with locals informing us that it had been shut for a restoration project for quite some time—a missed opportunity for exploration. Across from the Madrassah stands the house of Zaynab Khātūn.

House of Zaynab Khātūn

The house of Zaynab Khātūn, situated behind al-Azhar Mosque, is a historically significant landmark. Zaynab Khātūn was initially a servant of Muḥammad Bek al-Alfī. She was eventually freed by him and she later married Prince Sharīf Ḥamzah al-Kharboutlī, earning her the title ‘Khātūn’, signifying an honourable woman. The house was initially built in 1486 CE by Princess Shaqra Hanim the granddaughter of Sultan An-Nāṣir Ḥasan ibn Qalawūn, and remained under her ownership until 1517 CE and the Ottoman conquest of Egypt. Eventually Zaynab Khātūn’s husband purchased the house and named it after her. It became a significant residence, witnessing many occupants, including a British military commander during the British occupation of Egypt. In 1798 CE, during the French campaign, Zaynab Khātūn actively engaged in resisting foreign occupation, sheltering freedom fighters and wounded individuals in her house. Twenty-nine bodies were discovered in the house, buried in an underground vault, believed to be the corpses of the wounded who Zaynab Khātūn had harboured in her home.

The house is presently closed for extensive renovation. As the day approached sunset, we headed back to the al-Azhar mosque area to take a taxi to the Mosque of Imām ash- Shāfʿī, where both his mausoleum and mosque are located. While navigating the winding streets of al-Azhar, we unexpectedly discovered the mausoleum of Aḥmad Dardīr (d.1786).

Masjid/ Grave of Aḥmad Dardīr

Aḥmad Dardīr, also recognized as Imam ad- Dardīr, stands as a prominent late jurist within the Mālikī school, hailing from Egypt. His Sharḥ aṣ-Ṣaghīr and Sharḥ al-Kabīr are esteemed as two of the most influential works on fatwa in the Mālikī tradition. With a noble lineage tracing back to the 2^nd Caliph ʿUmar ibn al-Khaṭṭāb, Shaykh Dardīr emerged as a leading scholar and was among the foremost students at al-Azhar, where he studied under eminent luminaries. Following the passing of his teacher, Shaykh Dardīr ascended to the position of lead jurist among the Mālikī scholars. His prolific contributions to Mālikī fiqh include authored works such as Sharḥ Mukhtaṣar al-Khalīl, ʿAqrab ul-Masālik, and numerous others.

After what felt like an interminable wait for a taxi, we finally set off for the Mosque of Imām ash-Shāfʿī where he rests in eternal peace. Imām ash-Shāfʿī, a towering figure, requires no elaborate introduction, as the title of Shaykh al-Islām bestowed upon him is sufficient testament to his eminence.

Mausoleum of Imām ash-Shāfʿī

Imām ash-Shāfʿī (d.820), an esteemed figure, requires no introduction. Born in Gaza (Palestine) in 767 CE, he belonged to the Qurayshi clan of Banu Muṭṭalib. His full name was Muḥammad ibn Idrīs ash- Shāfʿī. Renowned as an Arab Muslim theologian, writer, and scholar, he holds the distinction of being the pioneer in establishing the principles of Islamic jurisprudence (Uṣūl al-fiqh). In 813 CE, he embarked on a journey to Cairo, where he commenced teaching at the Mosque of ʿAmr ibn al-ʿĀṣ until his passing in 819 CE. His final resting place is in an area now recognized as the City of the Dead, where he was interred by his son, Ibn Abdulḥakim. Nearly four hundred years after the Imām’s death, the Ayyubid sultan, Ṣalāh ad-Dīn, established a Sunni madrassah in the cemetery near the tomb of Imām ash-Shāfʿī and commissioned a magnificent wooden cenotaph intricately carved of teak over the grave of ash-Shāfʿī in 1178 CE. In 1211 CE, following the death of Ayyūb Sultan āl-Kāmil’s mother, a mausoleum was built near the site. Simultaneously, a dome and a building were constructed, enveloping the entire area, including ash-Shāfiʿī’s grave. This structure evolved into its current form, initially consisting of a wooden dome and later enhanced with muqarnas and marble decorations courtesy of Mamluk Sultan Qaitbaī in 1480 CE. Subsequent restoration during the era of Mamluk Sultan al-Ghūrī and Ottoman Walī Ali Bey al-Kabir in 1772 CE introduced coloured decorations for the inner wall, muqarnas, and dome. The construction and sponsorship of both the madrasa and the cenotaph were pivotal elements in Ayyubid efforts to fortify Sunnism after the fall of the Shi’i Fatimid Caliphate, aiming to erase all traces of Shi’ism in Egypt. Beyond the revival of Sunnism, the construction of the madrasa near the grave of a Sunni jurist also mirrored an intra-Sunni conflict between Shāfʿī Ashʿarī’s and the Ḥanbalī’s during that time.

The brief 10-minute taxi journey from the al-Azhar area to the Masjid of Imām ash-Shāfʿī unfolded as Maghrib Adhān began upon our arrival. Hastily, we performed Whudū’ and joined the congregation. Post-Ṣalāh, the Imam uttered a succinct supplication, invoking the name of the occupant of the adjacent grave. We made our way towards the grave complex, and on the left, we were captivated by the resting place of Shaykh al-Islām Zayn Zakariyyah al-Anṣārī (d.1420 CE).

Grave of Shaykh al-Islām Zayn Zakariyyah al-Anṣārī

Renowned as an Egyptian polymath, Shaykh al-Islām Zayn Zakariyyah al-Anṣārī is hailed as the preeminent scholar, judge, and teacher of his era. Revered for his profound knowledge across various sciences, his books became pivotal references for later scholars. Recognized as the Mujaddid of the 9^th century Hijrī, he held the esteemed position of Mujtahid and foremost authority in the Shāfʿī school. Zayn Zakariyyah al-Anṣārī’s scholarly journey included around 150 teachers, notable among them Ibn Ḥajar al-Asqalānī. He extensively studied  Ḥadīth under him and various Islamic sciences under other notable scholars like al-Kamāl ibn al-Humām (d.1457) and Jalāl ad-Dīn al-Maḥalli (d.1460). Serving in Cairo for eight decades, he moved between different schools, holding prestigious positions such as teaching at the shrine of Imām ash-Shāfʿī and heading al-Azhar University. As the chief judge of Egypt, titled Qaḍī al-Quḍāt, he reached the pinnacle of the judiciary. Among his distinguished students were Shihāb ad-Dīn al-Ramlī (d.1550), Ibn Ḥajar al-Haytamī (d.1566), and ash-Sha’rani (d.1565). He peacefully departed at the age of 100 in 1420 CE. Prayers and tributes were offered at al-Azhar Mosque, Masjid al-Ḥaram in Makkah and the Umayyad Mosque in Damascus, attesting to his countless merits and virtues.

Grave of Imām ash-Shāfʿī

A few steps ahead lies the Grave Complex, its entrance adorned with a captivating carved facade. From 2016 to 2021, a restoration project led by ‘Athar Lina,’ a conservation initiative and heritage conservation organization, revealed Fatimid ruins beneath the mausoleum. While most of these ruins were reburied after thorough documentation, some are now showcased under see-through glass, providing visitors with a glimpse into its ancient history. Upon entering the complex, we were awestruck by its grandeur, featuring intricate carvings, paintings, calligraphy, and a stunning dome, serving as an expansive portal into history.

The mausoleum comprises four cenotaphs surrounded by wooden maqsuras. The largest, housing the cenotaph of Imām ash-Shafi’ī, predates the current mausoleum and stands as a remarkable example of Ayyubid woodwork commissioned by Ṣalāh ad-Dīn al-Ayyūbī in 1178 CE. Adjacent to it is the cenotaph of Ibn ʿAbd al-Ḥakam (d. 871 CE), a historian and jurist, colleague of Imām ash-Shāfʿī, renowned for authoring Futūḥ mișr wa’l-maghrib wa’l-andalus. To the West of Imam ash-Shāfi’s grave is the cenotaph of Sultan al-Kāmil’s mother (Malikah Shams was Salahuddin’s brother’s wife), preserving its original Ayyubid design. The southernmost cenotaph, a simple brick platform, is attributed to al-Malik al-Kāmil, though he is buried in Damascus.

After a brief visit to the mausoleum, we departed the complex after Maghrib. Despite the encroaching darkness and the eerie atmosphere of the city of the dead, we pressed on with our visit to the remaining graves on our itinerary—a decision not recommended for the faint-hearted. Just a few blocks away from the Masjid of Imām ash-Shāfʿī, we reached the supposed resting place of Wakīʿ Ibn al-Jarrāḥ.

Grave of Wakīʿ Ibn al-Jarrah

Wakīʿ ibn al-Jarrah (d. 805) was a renowned Ḥadīth scholar from Kufah, Iraq, and a key mentor to Imām Aḥmad ibn Ḥanbal (d.855), alongside numerous other notable Ḥadīth scholars. He received knowledge from esteemed figures such as Hishām ibn ʿUrwah (d.763), Sulaymān al-Aʿamash (d.765), Ibn Jurayj (d.767), Al-Awzaiʿ (d.774), and others. Among his students were luminaries like ʿAbdullah ibn al-Mubārak (d.797), ʿAbdur-Raḥmān ibn Mahdī, Ahmad ibn Hanbal, Sufyan ibn ‘Uyaynah (d.815), and others. Imam ash-Shāfʿī is commonly linked to Wakī’ through a renowned poem where Wakī’ advised, “Give up your sins! For knowledge is a light from Divinity, and the Light of God is veiled by iniquity.” While some debate their contemporaneity, Kitāb al-Umm records at least eight instances of Imam ash-Shāfʿī stating, ‘Wakī narrated to me.’ Additionally, considering Wakī’s death date and ash-Shāfʿī’s birth date, there is approximately a 47-year overlap in their lives, making their meeting entirely plausible.

It’s noteworthy that the claimed grave of Wakī in Cairo is likely incorrect, having been erroneously associated with him over time.

Grave of Imām at-Ṭaḥāwī

Just ahead, a street or two away, you’ll find the mausoleum of the esteemed Ḥanafī jurist, Imām at-Ṭaḥāwī (d.933)—an Egyptian Arab and traditionalist theologian. Initially a Shafi’ī jurist who later embraced the Ḥanafī school, he studied under his uncle al-Muzanī (d.877) (a disciple of Imām ash-Shāfʿī). Renowned for his impactful work, al-ʿAqīdah at-Ṭaḥāwiyyah, a concise summary of Sunni Islamic creed, he notably influenced the beliefs of Ḥanafī’s in Egypt. Various biographers present different versions of Imam at-Ṭaḥāwī’s conversion to the Ḥanafī school, with the most likely reason being that the system of Abū Ḥanīfa appealed more to his critical insight than that of ash-Shāfiʿī. He furthered his studies under the leader of the Ḥanafī’s in Egypt, Aḥmad ibn Abī ʿImrān al-Ḥanafī, who had learned directly from Abū Yūsuf (d.798) and Muḥammad ash-Shaybānī (d,805), the primary students of Imām Abū Ḥanīfa. In 882 CE, at-Ṭaḥāwī travelled to Syria for additional studies in Ḥanafī jurisprudence. Renowned for his expertise in both Ḥadīth and Ḥanafī jurisprudence during his lifetime, his works such as Kitāb Maʿānī al-Āthār and ʿAqīdah aṭ-Ṭaḥāwīyyah continue to be highly regarded by Sunni Muslims today.

The mausoleum of at-Ṭaḥāwī appeared closed, its wooden door securely locked. Interestingly, the door bore the name of an engineer from the at- Ṭaḥāwī family, initially causing uncertainty about being at the correct location. Upon confirmation from Mawlāna Haron, it became clear that we were indeed in the right place, and beyond the locked doors lay the resting place of the Great Imām.

Grave of Imām Warsh

In the vicinity, a street or two to the right, lies the resting place of the renowned Imām Warsh (d. 812 CE), the esteemed figure in Qur’ānic recitation. Born in Egypt, Imām Warsh acquired his name, ‘Warsh,’ meaning ‘a substance of milk,’ due to his light complexion as described by his teacher Nāfiʿ. He mastered his recitation under the guidance of his main teacher, Imām Nāfiʿ al-Madanī (d.985), in Madinah. Upon completing his education, he returned to Egypt, where he assumed the role of the senior Qāri’. Imām Warsh played a pivotal role in the history of seven canonical Qira’āt, being one of the primary transmitters, alongside Qālūn, of the reading method of Nafiʿ al-Madani. Their style became the most prevalent form of Qur’ānic recitation in African mosques beyond Egypt, gaining popularity in Yemen and Darfur. Despite Sudan predominantly following the method of Ḥafṣ, the method of Warsh and Qālūn dominated in al-Andalus. Today, the majority of printed Musḥafs in North and West Africa adhere to the reading of Warsh.

Initially, we were uncertain whether we had reached the correct location, given that the name on the grave site belonged to someone else. However, it was soon verified that we had, indeed, arrived at the right place. Our next stop was the Masjid and grave site of Layth ibn Saʿd and his son. Securing a taxi or tuk-tuk in the city of the dead proved challenging, leading us to opt for walking. A 15-minute journey through the dimly lit winding alleyways after dark was far from ideal and not advisable. Along the way to our intended stop, we encountered several notable grave sites, commencing with that of Fāṭimah al-ʿAynā’.

Grave of Fāṭimah al-ʿAynā’

Egypt is enriched with the sacred shrines of numerous Companions of the Prophet ﷺ, Ahlul Bayt, and esteemed scholars. The migration of Ahlul Bayt to Egypt was prompted by the tragic events of the Karbala massacre, leading many to leave Iraq and establish settlements in Egypt. The preservation of their resting places received special attention during the Shia Fatimids’ reign. Though certain shrines may be historically accurate, there is a possibility that the Fatimids fabricated some during their rule. To the East of the shrine of Imām ash-Shāfʿī rests Fāṭimah al-Aynāʿ, a member of the Ahlul Bayt and the daughter of al-Qāsim son of Maʾmūn son of Jaʿfar as-Ṣādiq. Known for the beauty of her eyes and a striking resemblance to her grandmother, Fāṭimah az-Zahrā’ (The daughter of the Prophet).

The inscription on her shrine’s door reads: