Ancient and Cultural Centers

 Herat National Museum
The National Heritage Museum and Archives, said to be 90 years old, was reopened after three decades.
With the reopening of the Herat National Museum and Arashif, those interested in artefacts will be able to enjoy this historic treasure.
Herat's governor, who had participated in the opening of the National Museum, said: "The Herat Museum, with its 90-year history, presents a treasure trove of historical and cultural memories of the Afghan people in public.
Emphasizing the preservation and preservation of this precious treasure, Daud Shah Saba said: "This precious treasure trove has been restored in one of Herat's treasures, a historic citadel after many wanderings.
The governor of Herat welcomed the citizens of this unique treasure, adding: Herat National Museum is the only museum in the world that is housed in the oldest monument in the world.
Doctoring emphasized that Herat Information and Culture Department officials should encourage programs for people to visit this museum: Visitors to this cultural center are familiar with their past and their proud history.
The Herat Museum was founded in 1302, when Shuja al-Dawlah was in charge of King Amanullah during the reign of Herat, direct by the Shah himself, who was then governed by the administration itself.
After the fall of the Amani government, during the reign of Habibullah Kolkani, the museum was rebuilt, and in addition to the numerous relocated works, the seven-pen stone that had been moved from the gazebo to the museum was then returned to the gazebo near the tomb of Khwaja Abdullah Ansari. Rah) embedded and Digi Messi (Seven Welds) moved to Herat Grand Mosque.

In 1310 the Herat Museum was transferred to the municipality and in 1312 the sun was transferred to the new city hotel by the same administration as the new building and housed in the upper house of the hotel.
Most of the artifacts in the museum at that time were purchased from the municipality and funded by the city. In 1325 several pieces of Buddhist art were donated to the Herat Museum by the National Museum of Kabul.
In this museum, relics of Buddhism, Kushanism, and works of Islam from the time of the Ghaznavids, Ghoris, Timurids and so on were also kept.

In 1326, Herat Solar Museum received the Independent Press and in 1339 it was formally transferred to Education Management and its assets were transferred to Special Pen Management (Foreign Communication) adjacent to the Provincial Administrative Complex. 
After the year 1340 when the museum was repaired by the Foreign Relations Manager and its display gate was closed to the public.

Nowadays, Herat Museum and Archives are located in the fortress of al-Din al-Erg, which is more than three thousand years old and is one of the oldest monuments in the world.
Fortunately, the museum was inaugurated last month with a ceremony attended by Dr Davood Shah Saba, Governor of Herat province and some government officials.
The museum has 498 pieces containing 2,500 pieces of antiquity dating back more than five years.
Although the National Museum of Herat has been ransacked many times over the past three decades, it is still one of the richest and most valuable historical treasures in the country and the region, located in Herat's oldest building.

 

Khwaja Abdullah Ansari (Gazargah Sharif)

The Khwaja Abdullah Ansari Shrine Complex, one of the most significant historical and cultural monuments of Herat, is regarded as one of the finest architectural and artistic masterpieces of the Timurid period. As an integrated architectural and historical complex, it possesses unique engineering, artistic, and cultural characteristics.

The complex comprises the Shrine of Khwaja Abdullah Ansari (Pir of Herat), the Zarnigar Building, and the Namakdan Building. It is located in the village of Gazargah, approximately five kilometers northeast of Herat City. This site is among the most renowned historical monuments of Herat and is considered one of the city's most important and famous pilgrimage destinations.

The word "Gazargah" literally means "place of washing." It is believed that in ancient times this location was used by followers of Sufism for washing their garments. However, some historians believe that the name originated from "Karzargah" (battlefield), based on accounts stating that a fierce battle occurred at this location during the ninth century CE, resulting in the deaths of many people. According to tradition, the victims were buried in seven wells at this site, which later became known as the "Seven Wells." Over time, this event endowed the area with a strong spiritual significance, gradually transforming it into a revered place of pilgrimage and devotion.

As previously mentioned, the complex consists of three major historical monuments, each interconnected through its architectural design and historical significance. Historical sources indicate that the earliest construction at this site was a madrasa established by Amir Izz al-Din Marghani during the reign of Sultan Ghiyath al-Din Muhammad Sam (1162–1202 CE). It is also reported that another structure dating back to the Seljuk period once stood at this location.

Remains of Seljuk and Ghurid buildings survived the Mongol invasion under Genghis Khan and were later restored and reconstructed by the Timurid rulers. In its present form, the existing complex was largely founded and developed during the Timurid dynasty in the fifteenth century, particularly during the reign of Shah Rukh Mirza.

In 1405 CE, when Amir Timur (Tamerlane) passed away, he left his vast empire, stretching from Tabriz to Kabul, to his descendants, while Samarkand remained the capital of the empire. Following the news of Timur's death, his grandsons, who ruled different provinces, entered into prolonged struggles for power. After several years of conflict, his eldest son, Shah Rukh Mirza, ultimately prevailed and transferred the seat of his government to Herat.

During the first two decades of his reign, Shah Rukh devoted considerable attention to the reconstruction and fortification of the city's defensive walls, as well as the development of markets and roads. Being a great patron of knowledge and learning, he also encouraged the growth of arts and sciences. Consequently, Herat soon emerged as a distinguished center where many of the finest poets, painters, calligraphers, architects, and scholars of the Islamic world gathered.

In addition, Shah Rukh and his wife Queen Gawhar Shad Begum paid special attention to the construction and expansion of religious and historical monuments. Among their most notable achievements were the establishment of several madrasas and khanqahs in Herat, as well as the construction of the Great Mosque of Mashhad during the first twenty years of Shah Rukh's reign.

One of Shah Rukh's most significant architectural projects was the construction of the Khwaja Abdullah Ansari Shrine Complex. The construction order was issued in 1425 CE, and the main building of the shrine was completed the following year.

In addition to the shrine itself, a water reservoir, located to the northwest of the shrine opposite the Zarnigar Khanqah and known as the Zamzam Pool, was also constructed during Shah Rukh's reign. Likewise, the foundation of the Winter Mosque, situated to the west of the Zamzam Pool, was laid simultaneously with the construction of the shrine.

These extensive building activities reflected Shah Rukh's commitment to preserving religious heritage while promoting the flourishing of architecture, culture, and Islamic scholarship in Herat, thereby transforming the city into one of the greatest cultural capitals of the Timurid Empire.

With the accession of Sultan Husayn Bayqara and the appointment of his distinguished statesman and scholar Amir Alisher Nava'i as minister, the Khwaja Abdullah Ansari (Gazargah) Shrine Complex underwent further development and expansion.

Among the most significant construction projects of this period were the restoration of the Gazargah Shrine by Amir Alisher Nava'i in 1499 CE, as well as the foundation and construction of the Zarnigar Khanqah.

Another remarkable contribution of Amir Alisher Nava'i was the establishment of the Gazargah Garden between 1472 and 1501 CE, together with several other gardens surrounding the shrine of Khwaja Abdullah Ansari. These gardens were irrigated through the Juy-e Sultani (Royal Canal), which played an essential role in maintaining their beauty and vitality.

Within one of these gardens stands the existing structure known as the Namakdan Building, located to the west of the Shrine of Khwaja Abdullah Ansari. Historical accounts indicate that this building was constructed during the time of Amir Alisher Nava'i.

Although, based on its architectural characteristics, some scholars attribute the Namakdan Building to the Safavid period in Herat, if it is indeed confirmed to be a Timurid structure, it may rightfully be regarded as one of the earliest engineering achievements of the Timurid era in Herat.

The continuous architectural developments carried out during the reign of Sultan Husayn Bayqara significantly enhanced the historical, religious, and artistic value of the Gazargah complex, making it one of the most distinguished architectural landmarks of the Timurid period.

In recent decades, however, a number of new and incompatible developments have been carried out in the vicinity of this historic monument. These additions do not conform to the original architectural character and historical integrity of the complex, and have adversely affected its authentic Timurid identity.

Given the exceptional historical, architectural, and cultural significance of the Khwaja Abdullah Ansari (Gazargah) Shrine Complex, it is essential that the relevant authorities pay special attention to safeguarding and preserving the authenticity of this fifteenth-century monument. Any future conservation, restoration, or development activities should be undertaken in accordance with internationally recognized principles of cultural heritage preservation, ensuring that the original architectural style and historical value of the complex are maintained.

Today, the Khwaja Abdullah Ansari Shrine Complex remains one of the most valuable historical and religious landmarks of Herat. It stands as a remarkable testament to the architectural excellence, engineering ingenuity, and artistic achievements of the Timurid period, while continuing to serve as an important destination for pilgrims, visitors, historians, and researchers from Afghanistan and around the world.

Preserving this invaluable cultural heritage is not only a national responsibility but also a shared obligation to protect one of the outstanding legacies of Islamic civilization and the rich historical identity of Herat for future generations.

 

Musalla of Herat

Herat is one of the most ancient cities of Afghanistan, and its glorious history in the fields of science, culture, and art will forever remain a source of pride. A careful study of the history of this ancient land reveals that the Timurid era, during the fourteenth and fifteenth centuries, was one of the most brilliant periods in Herat's history. The distinguished Timurid age has always been regarded as a major turning point in the history of Afghanistan, and its many unexplored aspects have continually attracted the attention of historians, archaeologists, and researchers.

Scholars' interest in this remarkable period stems from the fact that Timurid Herat represented a unique collection of architectural masterpieces, painting, calligraphy, handicrafts, historical monuments, and other artistic achievements. Indeed, the significance of the Timurid period lies primarily in its cultural, literary, and artistic contributions rather than its political influence.

The Timurid rulers devoted special attention to the construction of magnificent buildings and the promotion of artistic architecture. Every section of these architectural masterpieces reflected the outstanding creativity and craftsmanship of highly skilled artisans and dedicated builders, whose names remain permanently recorded in the glorious pages of Afghanistan's history.

The architectural monuments of the Timurid period in Herat have received greater scholarly attention than any other artistic achievements of the era. Their various architectural features have been extensively studied, documented, and better understood in modern times. Among these remarkable historical monuments stands the Musalla of Herat, a magnificent architectural complex that represents one of the finest achievements of Timurid architecture.

The Musalla Complex of Herat originally consisted of the Gawhar Shad Madrasa, Gawhar Shad Grand Mosque, Sultan Husayn Bayqara Madrasa, Sultan Husayn Bayqara Khanqah, Amir Alisher Nava'i Grand Mosque, Dar al-Huffaz (House of Qur'an Reciters), Dar al-Shifa (Hospital), Ikhlasiyyah Khanqah, and Ikhlasiyyah Madrasa. Collectively, these magnificent structures formed what became known as the Musalla of Herat.

Construction of this remarkable architectural complex was initiated in 1417 CE under the patronage of Queen Gawhar Shad Begum. The following sections present descriptions of these buildings based on the accounts of historians and the observations of architects who witnessed their grandeur.

Gawhar Shad Begum Madrasa and Grand Mosque

Gawhar Shad Begum, the esteemed wife of Sultan Shah Rukh Mirza, son of Amir Timur (Tamerlane), was the first patron and founder of the Musalla of Herat. A distinguished patron of art and architecture, she commissioned the construction of a magnificent madrasa and grand mosque along the main avenue near the Juy-e Injil Canal in 1417 CE.

The Gawhar Shad Madrasa featured four towering minarets, one at each corner of the complex. On the western side stood a grand iwan (vaulted hall) designated for congregational prayers by students, while two smaller iwans were constructed on either side of the main iwan, with the principal prayer iwan occupying the central position.

Numerous chambers were built along the northern and southern wings of the madrasa. At the center of these sections, large halls were designed for teaching, scholarly discussions, and religious instruction. Upper-story rooms were also constructed above the ground-floor chambers, their height extending nearly to the apex of the vaulted halls.

On the eastern side, a smaller central iwan served as the main entrance to the madrasa. Staircase chambers on both sides of this iwan provided access to the courtyard and to the upper-level rooms. At the heart of the entrance passage stood an exquisitely designed hexagonal vestibule, from which passageways extended toward the eastern and western sections of the complex.

Outside the eastern entrance, a monumental iwan facing east formed the principal gateway of the madrasa. Flanking this gateway were elegant lower and upper arcades that could be seen from a considerable distance. Two additional doorways from the vestibule opened toward the north and south. The southern passage led to a spacious winter prayer hall (winter mosque), while the northern passage provided access to the mausoleum complex of Baysunghur Mirza.

The mausoleum dome of Gawhar Shad Begum and Baysunghur Mirza was situated to the north of the madrasa. Between the northern wing of the madrasa and the mausoleum lay a large courtyard, surrounded by chambers and lodgings intended for the residence of the custodians and Qur'an reciters responsible for maintaining the institution.

The exterior of the entire complex was richly decorated with polychrome glazed tiles, elegant Thuluth calligraphy, and verses from the Holy Qur'an. Inside, the iwans and prayer halls were adorned with intricate muqarnas plasterwork, geometric ornamentation, and masterfully executed paintings enhanced with gold and lapis lazuli pigments. At the center of the madrasa stood a square pool supplied with water from the Juy-e Injil Canal.

At the commencement of the project, Gawhar Shad Begum assembled many of the most distinguished architects and engineers of her time, and the construction proceeded under their direct supervision. The madrasa was completed in 1431 CE.

Gawhar Shad Grand Mosque

To the northeast of the madrasa, Gawhar Shad Begum also commissioned the construction of a magnificent Grand Mosque. In its general architectural layout, the mosque closely resembled the madrasa, with several notable differences. The mosque featured two minarets flanking the principal prayer iwan, while its northern and southern wings were somewhat smaller than those of the madrasa. Prayer halls were also constructed on both sides of these wings.

Historical evidence suggests that the Grand Mosque was built after the completion of the madrasa. However, Gawhar Shad Begum did not live to witness its completion. Based on historical records, the construction of the mosque is believed to have begun approximately two to three years before her death in 1457 CE. At the time of her assassination, the structural framework of the mosque—including its foundations, walls, and roofing—had largely been completed, but much of its decorative work and certain architectural elements remained unfinished.

As a result, the mosque remained incomplete until the reign of Sultan Husayn Bayqara, who ordered its completion. Under his patronage, the remaining construction and decorative works were finished, and the mosque was fully completed. Sultan Husayn Bayqara also established permanent religious endowments (waqf) for the institution and appointed its custodians, Qur'an reciters, and attendants to ensure its continued maintenance and religious service.

Sultan Husayn Bayqara Madrasa and Khanqah

Among all the buildings of the Musalla of Herat, the Madrasa and Khanqah of Sultan Husayn Bayqara were the most magnificent and impressive. Their architectural design closely resembled that of the Gawhar Shad Madrasa, with one notable distinction: the madrasa commissioned by Sultan Husayn Bayqara was considerably larger. Its northern and southern iwans were substantially taller and more spacious than the principal prayer iwan of the Gawhar Shad Madrasa.

On the western side stood a grand and lofty arcade, behind which rose a magnificent domed mausoleum. Within this mausoleum were the tomb of Sultan Husayn Bayqara, together with the burial places of several princes and members of the royal family.

On the eastern side, another elegant arcade overlooked the central courtyard of the madrasa. Similar to the layout of the Gawhar Shad Madrasa, a doorway from this arcade led into a vestibule, from which the principal eastern entrance of the madrasa was reached. Two additional doors from the vestibule opened toward the north and south, leading to two spacious prayer halls, one on each side.

Outside the eastern entrance stood a monumental and elevated portal facing east, which served as the principal gateway of the madrasa. On either side of this gateway were beautifully designed upper and lower chambers distinguished by their refined architectural decoration. Inside the madrasa, staircases located on both sides of the entrance arcade provided access to the upper-story rooms and galleries.

The Juy-e Injil Canal passed beneath the northern wing of the madrasa, flowed through the center of the complex, and exited beneath the southern wing, forming an integral part of the architectural design.

At each of the four corners of the madrasa stood a magnificent minaret, all of which were taller than any other minarets within the Musalla complex. During the siege of Herat by Amir Dost Mohammad Khan, Amir Shah Nawaz Khan, son of Sardar Ahmad Khan, reportedly ordered the domes of these minarets to be targeted by artillery fire, resulting in their destruction.

According to the author of Buhayrah, writing in 1023 AH, no educational institution throughout Iran and Turan equaled the magnificence, beauty, and grandeur of the Madrasa of Sultan Husayn Bayqara. Historical accounts further state that, in recognition of the close relations between Yaqub Beg of Tabriz and Sultan Husayn Bayqara, approximately six hundred loads of marble were transported from Tabriz for use in the construction of this remarkable institution.

Although the exact date on which construction of the madrasa and khanqah commenced remains unknown, historical sources record that the project was completed in 898 AH (1492–1493 CE).

Amir Alisher Nava'i Grand Mosque

Among the most distinguished monuments of the Musalla of Herat was the Grand Mosque of Amir Alisher Nava'i. This remarkable structure was renowned for the extraordinary beauty of its principal prayer iwan, which was lavishly decorated with lapis lazuli and gold ornamentation. On both sides of the sacred sanctuary stood elegant soaring minarets adorned with exquisite glazed tilework and gilded decorative elements, reflecting the highest standards of Timurid craftsmanship.

The Grand Mosque and Madrasa of Amir Alisher Nava'i closely resembled the architectural design of the Gawhar Shad Grand Mosque and Madrasa, with only one significant difference: the main entrance of Amir Alisher Nava'i's madrasa opened toward the south, whereas the overall layout and structural arrangement remained largely the same.

Historical records indicate that the Grand Mosque of Amir Alisher Nava'i was completed in 869 AH (1464–1465 CE), and it became one of the finest examples of Timurid religious architecture in Herat.

Dar al-Huffaz (House of Qur'an Reciters)

To the north of the Grand Mosque of Amir Alisher Nava'i, a magnificent Dar al-Huffaz (House of Qur'an Reciters) was constructed. This elegant building was distinguished by its exceptional beauty and refined architectural decoration. The walls and ceilings were richly adorned with lapis lazuli motifs, gold ornamentation, and exquisite decorative designs, making it one of the most remarkable structures within the Musalla Complex.

Dar al-Shifa (Hospital)

On the southern side of the Grand Mosque stood the Dar al-Shifa (Hospital), a building renowned for its elegance, cleanliness, and sophisticated design. At the center of this noble institution was a beautiful pool, symbolically designed to resemble the Pool of Kawthar (Hawd al-Kawthar).

The Dar al-Shifa served as an important center for medical care, where distinguished physicians and experienced medical practitioners devoted themselves to treating patients, particularly the poor and those in need. A wide variety of medicines were prepared and dispensed within the institution, ensuring that patients received comprehensive medical treatment and care.

Amir Alisher Nava'i Madrasa and Ikhlasiyyah Khanqah

Among the distinguished architectural achievements of Amir Alisher Nava'i were the Ikhlasiyyah Madrasa and the Ikhlasiyyah Khanqah, situated near the Dar al-Shifa. These two noble institutions were richly adorned with refined architectural ornamentation and innovative decorative elements that reflected the highest artistic standards of the Timurid period.

The flowing waters of the Juy-e Injil Canal enhanced the beauty and serenity of the complex, creating a pleasant environment for worship, education, and contemplation. Construction of the Khanqah was completed in 887 AH (1482–1483 CE).

Within the Khanqah, meals were prepared and distributed daily to the poor, orphans, and needy. Each year, nearly ten thousand sheepskin coats, shoes, and garments were provided to dervishes and people in need. Furthermore, in both the Ikhlasiyyah Madrasa and the Khanqah, seven distinguished scholars and learned men were permanently appointed to engage in the study of religious sciences, the verification of theological issues, and advanced scholarly research.

Amir Alisher Nava'i on the Establishment of the Complex

The following account, recorded in the words of Amir Alisher Nava'i himself, explains the reasons behind the construction and endowment of these remarkable institutions:

"Among the buildings that I had the honor to establish was one begun in 880 AH, when His Majesty the Sultan graciously granted this humble servant a parcel of land near Kushk-e Murghab, so that I might construct a residence and a garden there. The location possessed a delightful climate, and the waters of the Juy-e Injil Canal flowed alongside it.

I enclosed approximately thirty jeribs of land with walls, built a residence within it, and adorned the garden with a variety of trees and colorful flowers. The Kushk-e Murghab stood in the south-central and western section of this garden. Since the old structure had become dilapidated and melancholy in appearance, I demolished it completely and, in its place, constructed a madrasa and a grand mosque.

On the northern side of the mosque, I built a domed structure where skilled Qur'an reciters would recite the Holy Qur'an. This building became known as the Dar al-Huffaz. Because the madrasa was founded with sincere devotion, it came to be known as the Ikhlasiyyah Madrasa. Opposite the madrasa, on its southern side, I established a Khanqah, where food was distributed daily to the poor and the needy as a charitable endowment dedicated to the prosperity and continuity of the Sultan's reign."

Construction of the Musalla of Herat

As previously mentioned, the Musalla of Herat was an extraordinary architectural complex that brought together the finest achievements of architecture, painting, calligraphy, and other artistic disciplines of the Timurid era. Owing to the generous patronage of Timurid rulers and princes, highly skilled craftsmen and artists from various regions gathered in Herat, while the talented artists of this land, encouraged by these art-loving patrons, produced some of the greatest masterpieces of Islamic civilization.

The principal construction materials used in the Musalla included fired bricks, gypsum plaster, sarooj (traditional waterproof mortar), and decorative stone. These materials were enhanced with magnificent polychrome glazed tiles, mosaic faience, geometric ornamentation, and muqarnas (stalactite vaulting). Elaborate paintings, exquisite calligraphy, and intricate decorative motifs further enriched the beauty and artistic value of these remarkable buildings.

Numerous master craftsmen contributed to the construction and decoration of the Musalla. Among the most distinguished were Master Imad al-Din, Master Qawam al-Din, and Banna'i Herawi in architecture; Master Shams al-Din in stone carving; Master Kamal al-Din Behzad in painting; and the celebrated calligraphers Ruhullah Mirak, Hakim Ja'far Herawi, Jalal al-Din Ja'far, Prince Baysunghur ibn Shah Rukh Mirza, Sultan Ali, and Mir Ali, whose artistic achievements became enduring symbols of Timurid culture.

The Decline and Destruction of the Musalla of Herat

The glorious Timurid period, which began with the reign of Shah Rukh Mirza in 807 AH (1405 CE) and continued until the end of the reign of Sultan Husayn Bayqara in 911 AH (1506 CE), represented one of the brightest eras in the history of Herat. During this golden age, Herat shone like a jewel in Asia, and the Musalla of Herat gained international renown as a distinguished center of learning, culture, and the arts. Students and scholars traveled from distant regions to pursue education in its institutions. Alongside the religious sciences, instruction was also provided in painting, calligraphy, tilework, stone carving, and numerous other artistic disciplines.

Following the death of Sultan Husayn Bayqara in 911 AH, the Timurid Empire rapidly declined. Authority passed to his inexperienced sons, Sultan Badi' al-Zaman Mirza and Muzaffar Husayn Mirza, at a time when Muhammad Shaybani Khan was preparing to invade Khorasan. Shortly thereafter, Shaybani's forces advanced toward Herat, defeated the Timurid princes, and occupied the city. On the ninth day of Muharram, 912 AH (1506 CE), Muhammad Shaybani ascended the Timurid throne in Bagh-e Zaghan, bringing extensive destruction to Herat. The Musalla Complex was among the monuments that suffered severe damage and gradually lost its former prosperity.

The subsequent struggles between the Shaybanids and the Safavids inflicted further devastation upon Herat. Over time, the Musalla was abandoned and gradually fell into ruin, never again recovering the splendor it had enjoyed during the Timurid period.

Despite these hardships, the Musalla continued for many years to serve as an important center for artistic education. Architects studied its muqarnas, geometric ornamentation, tilework, and stone-cutting techniques. Calligraphers practiced by copying the inscriptions of masters such as Jalal al-Din Ja'far, Ruhullah Mirak, Sultan Ali, and Mir Ali, while painters drew inspiration from its floral motifs and intricate decorative patterns.

Tragically, in 1885 CE (1304 AH), the Musalla of Herat—one of the greatest artistic and architectural achievements of the Islamic world—was deliberately demolished for political and military reasons, reportedly under the influence of British colonial strategy. The magnificent complex was reduced to rubble, leaving only ten minarets and the mausoleum dome of Gawhar Shad Begum standing.

Following the destruction of the Musalla, only these ten minarets and the mausoleum dome remained. Even these surviving structures gradually deteriorated over time. In 1895 CE, one of the twin minarets of the Gawhar Shad Grand Mosque collapsed, ten years after the demolition of the complex. Subsequently, the northeastern and southwestern minarets of the Gawhar Shad Madrasa, together with another leaning minaret, collapsed one after another.

Today, only one minaret of the Gawhar Shad Grand Mosque, four minarets of the Madrasa of Sultan Husayn Bayqara, and one minaret of the Gawhar Shad Madrasa survive. Unfortunately, the remaining minaret of the Gawhar Shad Madrasa was later destroyed during aerial bombardments carried out in the period of the Soviet military intervention in Afghanistan.

The Mausoleum Dome of Baysunghur Mirza and Gawhar Shad Begum

Among the surviving remains of the Musalla of Herat, the most prominent is the magnificent Mausoleum Dome of Gawhar Shad Begum and Baysunghur Mirza. Until only a few decades ago, this monument stood in a severely deteriorated condition amidst agricultural fields and the ruins of the former Musalla complex, gradually falling further into decay.

The people of Herat traditionally referred to this monument as the Green Dome (Gunbad-e Sabz). Inside the mausoleum lay two black stone sarcophagi belonging to members of the family of Shah Rukh Mirza, both of which had been broken and scattered over time. Gawhar Shad Begum commissioned the construction of this mausoleum north of her madrasa as the intended burial place for herself and members of her family.

The architect of the dome is identified differently in historical sources. Mirkhwand, in Rawzat al-Safa, attributes the design to Master Imad al-Din, while Khwandamir, in Habib al-Siyar, credits Master Qawam al-Din. Some historians believe that these two names may refer to the same individual, since both architects are recorded as having died in 842 AH, and it is possible that the name Qawam al-Din was mistakenly rendered as Imad al-Din in Rawzat al-Safa.

Historical records indicate that the mausoleum was completed in 1431 CE, the same year that construction of the Gawhar Shad Madrasa was finished. The monument represents an exceptional example of Timurid architectural ingenuity. Its lofty exterior was originally decorated with magnificent polychrome glazed tiles and mosaic faience, much of which has unfortunately deteriorated and fallen away over the centuries.

The structure is based upon a square foundation, both internally and externally, rising in the form of a cube before transitioning into a cylindrical drum crowned by a distinctive dome resembling a dervish's cap. This cylindrical section consists of three superimposed domes, ingeniously arranged one above another in a highly sophisticated architectural composition.

The uppermost covering of the dome was fashioned in the shape of a ribbed dervish's cap. Around its upper section, between the ribs, the Kufic inscriptions bearing the words "Ya Jabbar" and "Ya Sattar" were written. This upper portion was destroyed during the demolition of the Musalla. Beneath the dome's crown, encircling the cylindrical drum like a decorative belt, was an exquisite inscription from Surah Al-Waqi'ah, executed in elegant Thuluth script, which is traditionally attributed to the renowned calligrapher Hakim Ja'far Herawi, also known as Baysunghuri.

 

Persons Buried in the Mausoleum

Gawhar Shad Begum intended this mausoleum to serve as the final resting place for herself and her descendants. She hoped that, after death, her loved ones would be laid to rest together within this sacred monument. However, contrary to her wishes, many of her relatives passed away during her own lifetime.

Historical evidence suggests that the first individual interred within the mausoleum was Prince Baysunghur Mirza. According to Professor Fikri Saljuqi's work Khiyaban-e Herat, the following thirteen individuals were buried in the mausoleum:

• Prince Baysunghur Mirza, son of Shah Rukh Mirza (d. 837 AH)

• Prince Muhammad Juki Mirza, son of Shah Rukh Mirza (d. 844 AH)

• Maryam Sultan, daughter of Shah Rukh Mirza (d. 845 AH)

• Shah Rukh Mirza, son of Amir Timur Gurkani (d. 850 AH)

• Mirza Sultan Muhammad, son of Baysunghur Mirza (d. 855 AH)

• Queen Gawhar Shad Begum, daughter of Amir Ghiyath al-Din Tarkhan and wife of Shah Rukh Mirza (d. 861 AH)

• Mirza Ala al-Dawla (d. 863 AH)

• Mirza Ibrahim, son of Ala al-Dawla and grandson of Baysunghur Mirza (d. 863 AH)

• Mirza Sultan Ahmad, son of Abd al-Latif

• Muhammad Mirza, son of Juki Mirza

• Shah Rukh, son of Sultan Abu Sa'id (d. 901 AH)

• Akbar Muhammad Tarkhan

• Amir Muhammad, son of Amir Mihrab Tarkhan

The final two individuals were not members of the Timurid (Shah Rukhid) dynasty. According to Fasih Khwafi in Mujmal, they were buried within the Gawhar Shad Madrasa, although it remains uncertain whether their graves are located inside the mausoleum itself or within the courtyard of the madrasa.

Restoration of the Mausoleum

From the time the Musalla was demolished, the mausoleum remained a partially ruined structure standing amid the devastated complex, serving little more than as a shelter for birds.

During the reign of King Mohammad Zahir Shah, Mohammad Qasim Khan, then Deputy Governor of Herat, ordered the reconstruction of the destroyed outer dome using fired brick and plaster. However, the complete restoration of the monument could not be accomplished. As the foundations had weakened and portions of the supporting base had eroded, the structure was in imminent danger of collapse.

In 1321 AH-Sh (1942 CE), Professor Fikri Saljuqi formally proposed restoring the monument. His proposal was accepted by Abdullah Khan Malkyar, Deputy Governor of Herat, who instructed qualified engineers to undertake the stabilization and restoration of the structure. At the same time, a large public garden was established around the mausoleum, planted with numerous trees and flowers. The garden became known as Behzad Park, and the foundations of the dome were reinforced.

In 1328 AH-Sh (1949 CE), under the direction of Abdul Rahim Khan, Deputy Governor of Herat, a brick enclosure wall was constructed around the park, while the courtyard surrounding the mausoleum was paved with mosaic bricks. The gravestones of the Timurid princes were subsequently arranged within the interior of the mausoleum.

Until 1357 AH-Sh (1978 CE), Behzad Park remained one of Herat's most popular recreational destinations. However, following the Soviet military intervention and the conflicts that continued over the following decades, the park fell into ruin and the mausoleum sustained extensive damage.

In 1995 CE, with the assistance of international organizations and under the supervision of specialists in historic monument conservation, significant restoration work was undertaken to repair the damage. More recently, additional conservation and restoration projects have been initiated with the support of UNESCO, aiming to preserve this outstanding monument for future generations.

Remains of the Madrasa of Sultan Husayn Bayqara

As previously mentioned, only four minarets remain today from the once magnificent Madrasa and Khanqah of Sultan Husayn Bayqara. Behind the two western minarets, several graves enclosed by brick-built boundary structures can still be seen. One of these graves bears a finely carved stone tombstone belonging to Sultan Husayn Bayqara, which is popularly known among the people of Herat as the "Black Cough Stone."

It is widely believed that Badi' al-Jamal Begum (d. 897 AH), the sister of Sultan Husayn Bayqara, was also buried at this site.

Likewise, Shah Gharib Mirza, son of Sultan Husayn Bayqara (d. 902 AH), is believed to have been interred here.

Another member of the royal family, Muhammad Haydar Mirza, son of Sultan Husayn Bayqara, who died in 907 AH, was buried beneath the mausoleum dome of the madrasa.

During the restoration of Herat's historical monuments, undertaken under the direction of Abdullah Khan Malkyar, the then Deputy Governor of Herat, experienced engineers prepared a detailed architectural design for reconstructing the dome above the tomb of Sultan Husayn Bayqara. The original plans were forwarded to the central government and subsequently received the approval of His Majesty King Mohammad Zahir Shah, who attached great importance to the preservation and revival of Afghanistan's historical heritage.

Upon royal instruction, work on the restoration project commenced. Archaeological excavations conducted around the mausoleum uncovered portions of the original foundations of the madrasa as well as the structural base of Sultan Husayn Bayqara's mausoleum dome. In accordance with the approved restoration plan, the newly discovered foundations were reinforced with carefully executed brick masonry to ensure their stability and long-term preservation. Furthermore, a number of original mosaic faience tiles discovered during the excavations were reinstalled in their original locations using accepted conservation techniques.

The surviving minarets of the madrasa, which had suffered gradual deterioration over the centuries, were also restored as part of the conservation program. This restoration and preservation project continued until 1361 AH-Sh (1982 CE), when it was suspended because of the prolonged armed conflicts that affected Afghanistan over the following decades.

In the years following the establishment of the new Islamic government, restoration work on the surviving minarets was resumed. In addition, a protective boundary wall was constructed around the archaeological site to safeguard the remains of this invaluable Timurid monument.