In 1993, the mosque was extensively and heavily renovated by the Dawoodi Bohras. This included the replacement of al-Salimi's "mihrab" with a new marble "mihrab" and the reconstruction of the southern half of the exterior facade by replicating the preserved northern half. This renovation has been criticized for sacrificing some historic elements of the mosque, especially in its interior. The mosque has been called a "seminal" monument in the architectural history of Cairo. It is significant for two features in particular: the decoration of its façade and the design of its floor plan. The mosque of al-Aqmar the first building in Cairo with an adjustment to the street alignment. The plan of the mosque of al-Aqmar is hypostyle with three bays on the qibla side and one bay around the square courtyard. In the courtyard, a band of plain Kufic inscriptions with a floriated background runs around four-centered arches. The novelty of the plan lays in the facade's alignment with the street in contrast with its interior space, which remains oriented towards the qibla. In order to accommodate this difference in angle while still maintaining internal symmetry, the structure uses variations in wall thickness. Here, street alignment starts to play a pivotal role because the Muʿizz Street – previously known as the Qasaba – had become the most important avenue in the old city and the mosque's façade had to be in harmony with the adjacent Fatimid caliphal palaces. The mosque of al-Aqmar was the earliest to have lavish decoration across the entire façade. Elements decorating the façade are loaded with symbolic meaning and can be interpreted in various ways (see also the gallery below). One notable feature is the large medallion in the hood of the main niche above the entrance. This epigraphic medallion is pierced in the form of a grille, which is unique to the decorative repertoire of architectural façades in Cairo. “Muhammad and ʿAli” take up the center of the medallion surrounded by a Qur’anic inscription. The Qur’anic inscription around the medallion starts on the lower right side, stating: “In the name of Allah, the Beneficent, the Merciful, O People of the House ["ahl al-bayt"] God only desires to put away from you abomination and with cleansing to cleanse you.” Fatimids specifically interpret this Qur’anic inscription as a reference to themselves, using it as a statement of legitimacy and manifestation of Shiʿi ideology.