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The Mahmud Gawan Madrasa is a former madrasa, now mosque, in partial ruins, located in Bidar, in the state of Karnataka, India. It was completed in 876 AH (1471/1472 CE) and is an example of the regional style of Indo-Islamic architecture under the Bahmani Sultanate. Founded by the prime-minister of the sultanate in the late 15th century, it bears testimony to the scholarly genius of Mahmud Gawan, who first came to Delhi, in exile, as a Persian trader[2] from Gilan in Iran and moved to Bidar in 1453.[3]

Key Information

Mahmud reportedly built the madrasa with his own money and it functioned like a residential university which was built and maintained on the lines of Madrasa of Khurasan. The imposing and spacious building of the institution is considered as an architectural gem and an important landmark of Bidar.

The structure is a Monument of National Importance,[4] administered by the Archaeological Survey of India (ASI) since 1914. In 2014, UNESCO placed the building on its "tentative list" to become a World Heritage Site, under the name Monuments and Forts of the Deccan Sultanate.[a][5]

Location

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Situated on the Deccan Plateau, 710 metres (2,330 ft) AMSL,[6]: 42  Bidar is a place of Cultural and Historical Importance for many years. The monument is located between the Chowbara (Clock Tower) and the fort, 200–300 metres (660–980 ft) away. Remains of the monument stand strong amongst the chaos of urban settlement around it. Its principal east façade, now partly ruined, faces the city's main street leading to the Bidar Fort.[7]

History

[edit]

In the reign of Muhammad Shah Bahamani II (1463–1482), Khwaja Mahmud Geelani (better known as Mahmud Gawan), an old noble who bore the title of Maliku't-Tujar built the madrasa[6]: 43  of which the remains still exist. In the time of Firishta, nearly a century and a half later, it was still in perfect preservation and with the great mosque and other buildings by the same founder, in what was called Gawan-ki Chowk (present day Gawan Chowk) were then still applied to the purpose for which they were originally designed.[6]: 43 

In 1635, during the wars of Aurangzeb, Bidar was ravaged by Khan Dauran. In the end of 1656, it was invested by Aurangzeb himself. The historians of this time describes ″he entered the city and proceeding to a mosque which had been built 200 years before, in the reign of Bahamani Sultans, he caused the Kutba to be read in the name of his father Emperor Shah Jahan.[6]: 43 

After this capture, the madrasa was principally appropriated as barrack for a body of cavalry, while a room (or rooms) near the left minar were used to store gunpowder which exploded in an accident. It blew up fully of one-fourth of the edifice, destroying the tower and entrance.[6]: 43 

The structure suffered significant damage following a lightning strike in 1107 AH (1695/1696 CE) and the building fell into disuse. When the ASI took over administration of the property in 1914, it was in a poor and partially ruinous state.[8]

Architecture

[edit]
Front of the madrasa
Minaret with decorative tiles

The madrasa, or Islamic seminary, was a striking building, though long in a ruinous condition. It occupied an area of 62 by 55 metres (205 by 180 ft),[b] and was entered by a large gateway on the east in front of which it had two minarets, approximately 30 metres (100 ft) high.[9] The rooms surround an open area 9.3 square metres (100 sq ft), in the middle of each of three sides of which was a large apartment or hall 7.9 metres (26 ft) wide by approximately 16 metres (52 ft) long, rising to the full height of building, which is of three stories. Each of these hall has a dome on the outer end over the oriel that projects beyond the line of the walls.[6]: 43  The walls of the madrasa measure exactly 74 metres (242 ft) from east to west and 67 metres (220 ft) from north to south.

The building has a high basement. To make the approach convenient, two terraces were built in front of it. The main entrance has vanished, and its floor was exposed during excavations. Beyond the entrance there was a portico, square in plant at the base, measuring 4.67 metres (15 ft 4 in) each way. The minaret at the northern and of the façade and the wall adjoining it towards the south are comparatively the best preserved portions of the madrasa, although only fragments of their tile decoration and trellis work have survived. The minaret has an octagonal base with a round shape at the point. The minaret has three storey, the first and second have balconies which project from the main body of the tower in a curvilinear form, without support brackets.[4]

The foundations and the lower courses, at least, of the building are all jointed with thin sheets of lead. The minar was faced with enamelled tiles of different colours in zig zag lines round the lower half of it.

Inscription

[edit]

Portions of the walls, especially in the front, have also been covered with the same materials, and a broad frieze along the top of the front wall was inscribed with sentences from Q'uran in coloured letters on a ground of green and gold.[8] A part of this wall remains intact, seen on the right side of the front.

In Arabic

این مدرسہ رفیع و محمود بنا
  تعمیر شدہ است قبله اهل صفا
آثار قبول بین که تاریخش
  از آیت ربّنا تقبّل مِنّا

Translation:
In English

This exalted school with a high (lit. praiseworthy) basement,
  Has been built as the place of adoration (qibla) for the pure.
Look at the signs of its Divine acceptance that its chronogram
  (Is contained) in the Qur'anic verse, "‘Our Lord, accept it from us”.

Significance

[edit]

The entire campus gives the grand impression which Islamic architecture awakes in many minds.[peacock prose] Intelligent planning and construction went into building the madrasa. The surface treatment is composed of colour produced by glazed tiles of different hues. Traces of exquisite colourful tiles are visible on the building walls. The floral decor, arabesque design, and decorative inscriptions with arches dominating everywhere[clarification needed] make it a striking example of Indo-Islamic architecture.[c] Mahmud Gawan was familiar with similarly renowned colleges in Samarkhand and Khorasan.[clarification needed] The building contains lecture halls, a laboratory, a mosque, students’ hostel, dining room, and quarters for teaching faculty. In addition to Islamic studies, science and mathematics were taught by a carefully chosen faculty which comprised Islamic scholars, scientists, philosophers, and Arabic scholars. Free boarding, lodging, and education was provided to over 500 students at any given time, including students from outside India. Prior to his death, the founder established a library of 3,000 volumes in the madrasa; however, what became of it is not known.[6]: 43 

Preservation

[edit]

The Archaeological Survey of India (ASI) took up the programme to preserve and protect ancient monuments in Bidar district in 2005. It included marking boundaries around these structures, building aesthetically designed compound walls, providing lighting and laying gardens around some monuments.[10]

Bidar was placed on the World Monument Watch List, 2014, which gives some hope for improvements in this City of Whispering Monuments.

Today[when?] goats graze among the majestic ruins and the windows with exquisite jali look out like haunted eyes.[3] There are approximately 100 historic monuments in and around Bidar, including the Mahmud Gawan Madarasa.[11] Plans to develop a park around the madrasa has not been realised. The open space behind the monument is used as cricket ground by locals, with the balls often hitting the monument.[citation needed]

In 2024, the ASI signed an agreement with the Bidar-based Shaheen Group of Institutions to assist with preserving the site.[12]

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See also

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Notes

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References

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Further reading

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Mahmud Gawan Madrasa

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from Grokipedia
The is a historic and architectural monument in , , , constructed in 1472 CE (876 AH) by Khwaja , a Persian and prime minister of the Bahmani Sultanate under Sultan Muhammad Shah III. This three-story structure, built with Gawan's personal resources and Persian engineers, served as a renowned offering free instruction in subjects such as , Persian, , , astronomy, and , complete with boarding and lodging for students. Measuring approximately 68 by 60 meters, it features a central rectangular surrounded by lecture halls, a , residential quarters, and a that once housed over 3,000 manuscripts, making it a key center of Islamic learning in the Deccan region. The 's architecture reflects a fusion of Persian and Indo-Islamic styles characteristic of the Bahmani era, with distinctive elements including two towering minarets rising to about 30 meters (100 feet), arched iwans, semi-octagonal chambers, and extensive use of turquoise-glazed tiles adorned with Quranic inscriptions and floral motifs. It was designed as a self-contained complex with 36 classrooms arranged around the , emphasizing the Persian Afaqis' influence in the Bahmani court and symbolizing the era's of and . , who rose from a background in Persia to become a influential administrator in 1453 CE, envisioned the madrasa as a means to elevate as a hub of intellectual and cultural excellence within the sultanate. Tragically, the structure suffered severe damage in 1656 CE when it was repurposed as a military barrack by Mughal Emperor , leading to a that destroyed the southeast , entrance portal, and much of its decorative tilework. Despite this, the remains a protected under the and part of the "Monuments and Forts of the Deccan Sultanate" on UNESCO's Tentative List since 2014, recognized for its outstanding architectural ensemble and historical association with universal educational ideals. In 2024, the entered into a five-year agreement with the ASI for its maintenance and conservation, with renovation works beginning in October 2025. Today, its ruins continue to highlight the Bahmani Sultanate's legacy of architectural innovation and scholarly advancement in .

Historical Context

The Bahmani Sultanate

The Bahmani Sultanate was established in 1347 CE by Ala-ud-Din Hasan Bahman Shah, who declared independence from the Delhi Sultanate's Tughluq dynasty following rebellions by provincial governors in the Deccan region, with Daulatabad serving as the initial base of power. This breakaway state, initially centered at Gulbarga, marked the emergence of the first independent Muslim kingdom in southern India, controlling the Deccan plateau and challenging regional powers like the Vijayanagara Empire. During its early phases, the sultanate expanded through military campaigns, conquering territories such as , , and parts of , while facing persistent rivalries with neighboring Hindu kingdoms and occasional threats from the north. Internal dynamics were shaped by factional tensions between the —local-born Muslim nobles of Indian origin—and the Afaqis, Persian and Central Asian immigrants who dominated the administration and military elite, leading to power struggles, purges, and administrative instability that undermined central authority over time. emerged as a key Afaqi figure in balancing these factions during the later period. In 1425 CE, under Sultan , the capital shifted from Gulbarga to , enhancing strategic defenses and fostering a cultural influenced by Persian traditions in governance, literature, and . became a hub of Indo-Persian synthesis, where Iranian architectural styles, Sufi orders, and administrative practices blended with local Deccani elements, promoting a cosmopolitan environment that supported , multilingual , and artistic . The reign of Muhammad Shah III (1463–1482 CE) represented a peak in the sultanate's cultural and intellectual patronage, with the court emphasizing advancements in learning, arts, and architecture amid ongoing factional efforts to stabilize the realm. This period saw increased support for educational institutions and Persianate cultural expressions, reflecting the sultanate's role as a bridge between Central Asian Islamic traditions and South Indian society.

Mahmud Gawan

Mahmud Gawan was born around 1411 CE in the village of Gawan in the Gilan region of northern Persia, near the , into an aristocratic family with a background in trade and governance. His early life was marked by involvement in commerce, where he amassed considerable wealth through international trading activities, earning titles such as "Prince of s" and "Maliku’t-tujjar." Seeking greater opportunities amid political instability in his homeland, Gawan immigrated to the Deccan region of around 1453 CE, arriving at the port of as a with substantial capital. He initially settled in , the Bahmani capital, where his commercial acumen and scholarly reputation quickly drew the attention of the court. Gawan's rise in the Bahmani Sultanate was rapid and influential; he gained favor under Sultan Alau'd-din Ahmad II and was appointed a high-ranking noble (mansabdar of 1,000) by 1456 CE. In 1466 CE, during the reign of Muhammad Shah III (who acceded in 1463 CE), Gawan was elevated to the position of (Wazir), holding titles such as "Lord of the Globe" and "Wakil-i Saltanat," which solidified his role as the kingdom's chief administrator. His administration focused on key reforms to strengthen the sultanate, including of the empire into eight provinces to improve governance, reorganization, and land revenue systems aimed at curbing and mitigating factional rivalries between Afaqi (foreign) and Deccani (local) nobles. Under Gawan's leadership, the Bahmani forces achieved significant military successes, including campaigns against the and the kingdom of Orissa, as well as conquests in , Malabar, and , which expanded territorial control and enhanced economic resources. These efforts not only bolstered the sultanate's power but also reflected his strategic vision for stability and . As a patron of learning, Gawan endowed the Mahmud Gawan Madrasa in around 1460 CE, completing its construction by 1472 CE as a major center for Islamic scholarship, complete with a renowned to attract theologians, philosophers, and scientists. Motivated by his own deep interests in —he authored works such as Riyaz al-Insha on epistolary arts and a collection of —and , Gawan sought to foster intellectual growth and cultural exchange in the Deccan, viewing education as essential to the sultanate's enduring legacy.

Location and Construction

Geographical Setting

The Mahmud Gawan Madrasa is situated in , , , at coordinates 17°54′53″N 77°31′48″E. It occupies a site on the at an elevation of approximately 710 meters above mean . The region features a geology dominated by Deccan trap basaltic lava flows, with formations in parts of . The madrasa lies within the historic old city walls of Bidar, approximately 0.5 kilometers from Bidar Fort, integrating it into the urban core of the 15th-century Bahmani capital. Bidar served as the political and administrative center of the Bahmani Sultanate from 1425 onward, fostering an environment conducive to intellectual gatherings. The site's selection emphasized accessibility for scholars and students, given the city's central position in the Deccan and its connectivity to regional networks. Geologically, the area around Bidar includes black cotton soil, derived from basaltic parent material, which is prevalent in the northern taluks and contributes to the region's agricultural potential despite its expansive nature. Climatically, Bidar experiences a dry tropical savanna pattern, with hot summers reaching up to 43.3°C in May, mild winters dipping to 3.9°C in December, and a monsoon season from June to September providing the bulk of annual rainfall. This positioning also placed the madrasa near overland trade routes linking the Deccan interior to coastal ports like Chaul and Dabhol, which facilitated commerce with the Persian Gulf.

Building Process

The construction of the Mahmud Gawan Madrasa was initiated in the 1460s CE by Khwaja Mahmud Gawan, the Persian-origin prime minister of the Bahmani Sultan Muhammad Shah III, as a charitable waqf endowment dedicated to the advancement of education and religious learning. Gawan personally funded the project using his own wealth accumulated from his salary and mercantile background, ensuring its independence from state resources. Work on the madrasa progressed over the next decade, incorporating high-quality materials such as glazed tiles imported from Persia to emulate Timurid architectural styles, with craftsmen likely brought from Gawan's native Gilan region. The structure was completed in 1472 CE (876 AH), establishing it as a premier institution for Islamic scholarship, housing a , lecture halls, and residential quarters for students and faculty. The madrasa operated effectively as an educational center through the late , attracting scholars from across the Islamic world. However, during the Mughal occupation of in the mid-17th century, parts of the building were repurposed as military barracks, leading to a gunpowder in 1656 CE that severely damaged one-fourth of the southeast tower and the main entrance. Further devastation occurred in 1696 CE (1107 AH), when a ignited stored , causing the collapse of one and significant portions of the east and south wings, accelerating the site's transition from a functioning to extensive ruins by the end of the . In recent years, as of , conservation efforts have been bolstered by the of the site by the under an MoU with the , with renovation works commencing in October .

Architectural Features

Overall Design

The Mahmud Gawan features a rectangular plan measuring 68 by 60 , with a maximum height of 40 , organized around an open in the traditional configuration that emphasizes communal learning and . This layout encloses a spacious central quadrangle, providing an inward-focused space typical of Islamic educational institutions, where the serves as the heart of daily activities and transitions seamlessly into surrounding wings. The structure embodies an Indo-Islamic architectural style that synthesizes Persian, Timurid, and local Deccani elements, underscoring the Afaqi (Persian immigrant) influences prevalent during the Bahmani era. This fusion is evident in the madrasa's elevated platform and terraced approaches, which adapt Central Asian grandeur to the Deccan's environmental and cultural context, creating a monumental yet functional edifice. Comprising three stories, the includes lecture halls for scholarly discourse, compact student cells for residential study, and a central for worship, all designed to support a self-contained academic community accommodating up to 1,000 students. The building's orientation follows a north-south axis aligned with the , promoting symmetry through arched entrances on the primary facade and vaulted corridors that facilitate movement and ventilation across the complex.

Structural Elements

The Mahmud Gawan features two octagonal s framing the eastern facade, originally constructed as free-standing towers approximately 30 meters tall, with internal staircases providing access to the upper levels for vantage points and potentially aiding acoustic projection during lectures. The northern minaret remains fully intact, while the southeastern one was partially ruined following a explosion in the late 17th century, with additional damage from a . Domed pavilions cap the corner oriel projections of the main iwans, with a larger central dome rising over the section in the western wing, constructed using a two-tiered system where the lower dome reaches about 14 meters and the upper sits on an octagonal for enhanced stability. These domes, along with shallow domes over individual chambers, are supported by squinches and vaulted structures built primarily from brick and , which provided flexibility and resistance through the use of timber or ties embedded in the walls to counter thrust forces. The madrasa's vaulted lecture halls, known as iwans, form the core of its educational functionality, with the principal western iwan measuring roughly 16 meters wide and 14 meters high, flanked by smaller northern and southern iwans of about 8 by 12 meters, all opening onto the central via large arches. Surrounding these halls are 36 cells arranged across three stories in the iwans' side wings, each typically 1.7 meters wide, 2.4 meters high, and 3 meters deep, designed for individual study and simple living. was integrated through underground channels connected to the site's karez system, channeling runoff from the and rooftops to recharge local aquifers and supply a central , ensuring water availability in the arid . The foundations employ local heavy black stone for durability against the region's rocky terrain and seismic activity, while interiors feature imported applied over , offering a smooth, resilient surface suited to the hot, dry climate and facilitating long-term maintenance. This combination of materials and techniques underscores the madrasa's for both pedagogical utility and environmental adaptation within its courtyard-centric layout.

Inscriptions and Decorations

The Mahmud Gawan is renowned for its elaborate glazed tile work, executed by Persian artisans brought from regions like Gilan, which once covered the facades and minarets in vibrant turquoise, blue, and white hues. These tiles feature intricate geometric patterns, floral motifs, and integrated , drawing from Timurid Persian traditions and creating a effect that enhances the building's aesthetic elevation. The decorations symbolize paradisiacal gardens through repeating floral and arabesque designs, blending Persianate elegance with local Deccani influences evident in stone carvings of lotuses and peacocks on lower sections. Prominent among the epigraphic elements are Quranic inscriptions rendered in elegant script on the entrance arches, walls, and friezes, often in golden lettering against green and blue backgrounds. These include verses emphasizing knowledge, such as those from Surah Al-Alaq, alongside dedications to Sultan Muhammad Shah III and the founder, , underscoring the institution's scholarly purpose. Calligraphic panels further praise the patron and invoke divine blessings, with the completion date inscribed in the Hijri calendar as 876 AH (corresponding to 1472 CE).

Educational and Cultural Significance

Role as an Institution

The Mahmud Gawan functioned as a prominent residential Islamic in 15th-century , serving as a hub for advanced that drew students from across the Islamic world, including regions in Persia, , and beyond. It offered a comprehensive encompassing , (), , astronomy, and , with a focus on practical sciences to cultivate scholarly expertise. The institution was designed to support around 500 students, providing scholarships and free boarding to foster a diverse community of learners, many of whom were international scholars pursuing higher studies in these disciplines. Central to its educational mission was an extensive collection exceeding 3,000 volumes in , Persian, and Turkish, personally funded and endowed by himself. This repository included rare manuscripts on , , and other sciences, making it a vital resource for and instruction that enriched the madrasa's environment. The was integrated into the madrasa's layout, facilitating access during studies and contributing to its reputation as a center modeled after prestigious institutions like those in and Khurasan. Administratively, the was overseen by a principal known as the sadr, who managed operations under the broader patronage of the Bahmani Sultanate, ensuring the allocation of scholarships and maintenance of academic standards. Daily routines revolved around structured scholarly activities: lectures and discussions were held in the open iwans surrounding the central courtyard, communal prayers took place in the attached , and residents boarded in cells or shared rooms designed for communal living and study. This regimen promoted a close-knit scholarly , sustaining the madrasa's vibrant operations as an educational powerhouse until the early 17th century, when political upheavals led to its decline.

Intellectual Contributions

The Mahmud Gawan Madrasa served as a pivotal center for producing and attracting scholars who advanced Deccani intellectual traditions, including jurists whose interpretations shaped Bahmani legal frameworks and astronomers who refined astronomical tables known as zij, synthesizing Persian scientific methods with regional practices. Among the notable figures associated with the institution were eminent scholars such as Maulana Nuru’d-din , the renowned Persian and mystic who was invited by Gawan to lecture, and Khwaja Jalalu’d-din Dawani, a prominent theologian and philosopher who dedicated his work Shawakilu’l-Hur to Gawan. Additionally, the hosted or invited scholars like Shaikh Shihabuddin Suhrawardi and Shaildi Sadru’d-din Rawasi, fostering an environment where advanced studies in Islamic law and sciences influenced regional and celestial calculations. These efforts extended influence to successor , preserving scholarly traditions post-Bahmani fragmentation. Mahmud Gawan's personal endowment, drawn from his own resources, ensured for students, including orphans and those from modest backgrounds, thereby democratizing access to advanced learning and elevating to a prominent scholarly hub in the Islamic world, comparable in stature to centers like and . This funding supported not only tuition but also boarding and resources, attracting around 500 students at a time, many from abroad, and sustaining the madrasa's operations even after Gawan's execution in 1481. The madrasa's played a crucial role in preserving and disseminating knowledge, housing manuscripts on and that were copied and studied, contributing to the synthesis of Islamic scientific traditions with regional . These holdings, numbering around 3,000 volumes, were later transferred to the Mughal imperial collection in , influencing subsequent South Asian in and during the Mughal era.

Legacy and Preservation

Historical Impact

The Mahmud Gawan stands as an exemplar of the Bahmani Indo-Persian , characterized by its fusion of Persianate elements like glazed tilework and iwans with local Deccani adaptations in stone and decoration. Constructed in 1472, it influenced subsequent Deccani structures through its emphasis on monumental scale and intricate detailing, as seen in the later royal tombs at Ashtur, which extended the Bahmani tradition of domed pavilions and Quranic inscriptions into the early . This legacy contributed to the broader evolution of in the region, bridging Timurid-inspired designs from Persia with indigenous techniques. As a symbol of Afaqi —referring to the influential Persian immigrants in the Bahmani court—the promoted in the Deccan by fostering a synthesis of Persian scholarly traditions and Indian cultural practices. , a Persian from Gilan, commissioned the structure to serve as an intellectual hub, attracting scholars from across the Islamic world and underscoring the Afaqi faction's role in elevating , theology, and administration amid tensions with local Deccani elites. This cultural bridging not only enriched Bahmani society but also laid the groundwork for the pluralistic ethos of the successor . The madrasa's national recognition as a Monument of National Importance under the highlights its enduring heritage value, while its inclusion in UNESCO's Tentative World Heritage List in as part of the "Monuments and Forts of the Deccan Sultanate" acknowledges its role in illustrating Bahmani cultural exchange. Within the broader historical narrative, it represents the zenith of Bahmani intellectual life during Gawan's tenure in the late , a period of administrative and scholarly peak before the kingdom's fragmentation around 1518 CE into the five .

Conservation and Current Status

The Mahmud Gawan Madrasa is a centrally protected monument under the (ASI), ensuring its oversight and preservation as a site of national importance. In August 2024, the entered into a five-year (MoU) with the ASI under the Adopt-a-Heritage scheme to maintain and enhance the site at its own expense. This agreement focuses on infrastructure improvements, including provisions for potable water, sanitation facilities, ramps for accessibility, , battery-operated vehicles, trained guides, a first-aid center, , and connectivity, all aimed at supporting sustainable conservation while improving visitor experience. In October 2025, the Shaheen Group initiated renovation works at the site. Conservation efforts face significant challenges from , particularly that has led to the loss of over 75% of the original glazed tiles on the facade, exacerbated by rainwater exposure, temperature fluctuations, and mismatches between glaze and body materials causing spalling. Previous interventions using and have further compromised the site's visual and structural integrity by obscuring authentic features. To address these, ASI-led strategies emphasize stabilization through edge filleting, grouting of weakened areas, and re-embedding dislodged tiles, alongside comprehensive and monitoring to develop long-term plans, potentially including unglazed replacements to mitigate water ingress without altering the monument's historical authenticity. Today, the remains in a state of partial , with the core accessible to the public as a key attraction within Bidar's offerings, though unstable sections are restricted to ensure . Ongoing under ASI continues to prioritize the site's stability amid urban pressures, allowing visitors to explore its remnants while highlighting its role in Indo-Islamic architectural heritage.

References

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  40. https://www.researchgate.net/publication/377019819_Dilemmas_and_strategies_for_the_conservation_of_tiled_surfaces_A_case_for_tilework_in_Bidar
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