It reappeared early next year, in the same locality, when it extended to Sind as far as Hyderabad, and in another direction south-east as far as Ahmedabad and Dhcllerah.
The consequence of all these changes of dynasty was that Ahmedabad became the meeting-place of Hindu, Mahommedan and Jain architecture.
As a contrast to the Ahmedabad mosques, the Kadam Rasul mosque at Gaur in Bengal possesses some characteristics which resemble those of the mosque of Tulun in Cairo, possibly due to the fact that it is entirely built in brick, with massive piers carrying pointed arches.
To complete this sketch of India at the time of Baber's invasion it remains to say that an independent Mahommedan dynasty reigned at Ahmedabad in Gujarat for nearly two centuries (from 1391 to 1573), until conquered by Akbar; and that Bengal was similarly independent, under a line of Afghan kings, with Gaur for their capital, from 1336 to 1573.
Zafar Khan, the first of the Ahmedabad kings, acted as an independent ruler from the time of his first appointment as governor of Gujarat in 1391.
The chief peculiarity of the mosques at Ahmedabad is that, as the style progressed, it became more Indian; in the Jumma Musjid (A.D.
His son Khengayi fled to Ahmedabad to seek the assistance of the viceroy, who reinstated him in the sovereignty of Cutch, and Morvi in Kathiawar, and in the title of rao, about the year 1540.
Outbreaks among the troops at Karachi, Ahmedabad and Kolhapur were quickly put down, two regiments being disbanded, and the rebellions in Gujarat, among the Bhils, and in the southern Mahratta country were local and isolated.
But perhaps the most unique sight in Ahmedabad is the two windows in Sidi Said's mosque of filigree marble work.
Many of the houses in Ahmedabad are covered with elaborate wood-carving, and excellent examples exist in Broach, Baroda, Surat, Nasik and Yeola.