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25.  This meaning comes close to that of Greek martyrion; however the word is not solely Arabic; it replaces the Syriac shahda (martyrium) as an architectural term.  18.  9. 25 It is sufficient for our purpose to observe that only two of the terms used in this context have had a direct, specific connotation with it, the qubba and the gunbadh*.  It must also be remembered that there was little or no formal differentiation in tombs between secular and sacred.  00.  113.  11­15.  131 ff.  4: the terms gunbadh, gunbaz, rauza are also used, the first two indicating a domed square.

The mosque of Sultanahmet ­ Istanbul ­ Axonometrical view (Nayir).  The Dome of the Rock (Qubbat alsakhra*) ­ Jerusalem ­ Axonometrical view.  Tomb of alamberdara* at astanababa* ­ turkistan* ­ Section and plan.  Tombtower (Gunbadh) of ala* aldin* ­ waramin* ­ Section and plan (Wilber).  The tomb of baba * qasim* ­ isfahan* ­ The plan (Wilber).  The tomb of ali* jafar* ­ Kayseri, Turkey ­ The section (Gabriel).  House at Marw and the Madrasa of yagibasan* ­ Tokat ­ The plans.  Çifte Medrese ­ Kayseri ­ The plan.

137 ff.  204.  251­270.  119­128.  287­91.  It does not, however, answer the question whether the four­iwan* madrasa does in fact derive from the ordinary four­iwan* courtyard house.  31. Çifte Medrese, Kayseri, the plan.  The building called madrasa is not easily distinguishable from 39 Creswell's article on the origin of madrasa, (note 117).  358.  32, 33).  32. Madrasa of Nur* al­Din*, Damascus, the plan (Herzfeld).  33. Ghiyathiyya* Madrasa, Khargird, the plan. 44 The ribat*, being fortified, also served from an early period as a caravan post and when its primary function as a military strongpoint for religious conquest and missionary activities ceased to be important, it was increasingly used as posting house or caravanseray.

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