|
|
|
|
| Home Director General Education Sciences Culture CPID Cooperation Secretariat of GC & EC |
|
|
|
CHAPTER IV : ANCIENT
MONUMENTS IN AL-QODS AL-SHAREEF
Ancient monuments in Al-Qods are
numerous and have always had various functions. Thus there are monuments which
come under the category of military buildings, like ramparts, towers, access
gates, and citadels ; monuments under the category of public facilities, like
schools, caravanserai, markets, hospitals, reservoirs, pools, and fountains ; or
monuments under the category of places of worship, like mosques, prayer
recesses, tekiyye (dervish convents), churches, synagogues, shrines, and so
forth.
Since Al-Qods is holy for the three monotheistic religions, Muslims,
Christians, and Jews alike have privileged the construction of religious
buildings in it.
Many of these ancient buildings have fallen in ruins and other monuments
have been built in their place. Some have been damaged, but have been restored
several times over. Others, owing to their religious vocation, have remained
intact, except for damages caused by natural disasters - earthquakes, for
example. However, restoration has immediately followed in such cases in an
effort to preserve their spiritual value.
In this chapter, we will review the most important ancient monuments in Al-Qods
Al-Shareef. While some of these have already been discussed in
previous chapters, this review will be very brief, for any fair treatment of
ancient monuments would require volumes.
(110)
110. Ancient monuments in Al-Qods are of such a large number and variety that it
is impossible to cover all of them in this book.
A. ANCIENT MILITARY MONUMENTS
In this category of monuments, those that will be very briefly mentioned here
are the ramparts and towers, then the gates, and finally the citadel.
1. The ramparts and towers
The ramparts of Al-Qods were built simultaneously with the city itself in the
Jebusite era. For a long time, they played a major role in the protection of
this holy city ; and every time damage came to them through enemy attacks or the
injury of years, the city's inhabitants hastened to mend them.
With the extension that the city knew throughout the centuries, the ramparts
grew higher and followed the extension. Some history books make the wrong claim
that it was Dâwûd (David) (PBUH) who first saw to the construction of the
ramparts of Al-Qods. But recent archeological research has established that it
was the Jebusites who had actually built a wall around the city. Some of their
successors took good care of it, others destroyed it, and still others made it
higher as they restored it. The ramparts of Al-Qods have accordingly undergone
all the trials and tribulations of different eras. Hence they were destroyed
during the war between the Jews of the Kingdom of Israel and the Jews of the
Kingdom of Juda in 790 B.C. History sources relate that the ramparts were built
during the siege of the city by the Assyrians in 664 B.C. The Chaldean King,
Nebuchadnezzar, had it pulled down in 586 B.C. After the fall of the Chaldeans,
the Persians allowed the restoration of the ramparts in 440 B.C. Then came
Ptolemy I, who occupied the city in 320 B.C. and pulled down part of the
ramparts. The part of them that remained was waiting to be demolished in 168
B.C. in the Selucid era, specifically in the reign of Antiochus IV.
In A.D. 70, in the reign of Titus, Al-Qods was demolished, its ramparts
included. It was demolished again in the reign of Hadrian in A.D. 130. (111)
According to historical sources, the city's ramparts were restored by the wife
of Emperor Theodosius I in the Byzantine era, but they were again to be
destroyed during the attack made by the Persians in 614 A.D.
With Salâhuddîn Al-Ayyûbî (Saladin), who liberated Al-Qods from the Franks in
1187 A.D., the ramparts were strengthened, the towers were restored, 111. Sabrî
Bahjat Hussein, Liwâ' Al-Qods fi Moujallad Al-Qods, Third Congress
on the History of Al-Shâam, p. 23.
An aerial view of Al-Qods with the rampart in the foreground and a ditch was dug
all around the city for greater security. (112) However, King Al-Mu'addham 'Issâ
had the ramparts demolished in 1219 A.D. for fear that Al-Qods might fall to the
Franks. It was a common habit in the Ayyubid era purely and simply to destroy a
city every time the Ayyubids were forced out of it or were not sure that they
could protect it.
The city's ramparts remained in a state of ruin until the reign of King Al-'Adil
Nûruddîn, who restored it in 1292 A.D. In 1330 A.D., King Al-Mansûr Qalâoun
followed the example of Nûruddîn and undertook further restoration work. (113)
The rampart which today protects the ancient part of the city is the work of the
Ottoman Sultan Suleiman Al-Qânûnî. It dates back to 1536 A.D., which falls
within the period when Al-Qods was repeatedly assaulted by the Bedouin
population around the city. Hence, it was for the purpose of protecting the
city's inhabitants and securing their property that Sultan Suleiman had the
rampart restored and made higher. Concerning this restoration and construction
work, some reports say that it was Sultan Selim who had launched it, and that
his son, Suleiman, only finished it.
The current rampart is four thousand and two hundred metres long, of which six
hundred metres are contiguous with the east and south walls of Al-Haram
Al-Shareef. It is possible to get into the enclosed city through many gates,
including such north gates as Bâb Al-'Amûd, Bâb As-Sâhira, Bâb Al-Jadîd, or such
south gates as Bâb Al-Maghâriba and Bâb Dâoud. On the west and the east sides,
one can get in through Bâb Al-Khalîl and Bâb Al-Asbât respectively. (114)
Historians write that the Jebusite rampart was flanked with sixty towers. The
wall that was subsequently built, known as "the second wall", was flanked with
fourteen towers. In the Roman era, there were as many as ninety towers.
Today, the ramparts have thirty-four towers and seven gates. (115)
113. Al-'Aref, The History of Al-Qods, pp. 170-173.
114. Najm Râ'if, The Treasures of Al-Qods, p. 29.
115. Al-'Aref, Ibid., p. 173.
2. The gates of the city
It has been pointed out above that there are currently seven gates to the city
in the ramparts of Al-Qods. (118) The door structures have been fitted with
several such protection components as front and side latches and crenels for the
shooting of arrows ; they share these features with the Gates in Damascus,
Aleppo, Cairo, and many other Islamic cities of the Ayyubid and Mameluke eras.
The gates that are still in use today are the following :
2.1. Bâb Al-'Amûd
This gate is also known by the name of "Damascus Gate". It dates back to the
reign of the Ottoman Sultan Suleiman Al-Qânûnî. Its entrance area is curved and
its façade is decorated with an arch set between the two towers. It is generally
thought that this gate was constructed as a replacement of a previous one dating
from the Frank era.
Archeological excavations were undertaken in the era around this gate in 1936.
Further excavations in this area in 1966 made it possible to unearth vestiges of
two (previous) gates, the one dating back to the reign of Hadrian, the founder
of Aelia Capitolana (A.D. 133 and 137) (119) , the other dating to the reign of
Herod Agrippa I (middle of the first century A.D.).
116. Al-'Abidi Mahmoud, Op. cit., p. 113.
117. Najm Râ'if, Ibid., pp. 21 and 32.
118. Ad-Dabbâgh, in his book, Our Land Palestine, notes that
Al-Qods has many gates, of which four are closed.
119. Palestine Encyclopedia, Vol. 3, p. 517.
Bâb Al-'Amûd
2.2. Bâb As-Sâhira
This gate is also called "the Gate of Herod". It is located in the northern part
of the ramparts, to the east of Bâb Al-'Amûd. It is a gate which dates back to
the reign of Ottoman Sultan Suleiman Al-Qânûnî. (121)
2.3. Bâb Al-Asbât (the Gate
of St. Stephen)
This gate is located in the eastern part of the ramparts and is considered as
one of the ways of access to the northern part of Al-Haram. It was constructed
by order of Ottoman Sultan Suleiman (the son of Selim I) (945 A.H./1538 A.D).
(122)
2.4. Bâb Al-Maghâriba
This gate is located in the southern part of the ramparts of Al-Qods. It
consists in an archway set through a square-shaped tower, and it draws its name
from its proximity to the mosque called Al-Maghâriba Mosque (the Moroccans'
Mosque). It was formerly called Bâb An-Nabî (the Gate of the Prophet). (123)
2.5. Bâb An-Nabî Daoud
This gate was also called "the Gate of Zion", and is located in the southern
part of the ramparts of Al-Qods. It is large in size and leads to a court on the
inner side of the ramparts. It dates back to the reign of Sultan Suleiman, who
undertook the restoration of the city's ramparts.
2.6. Bâb Al-Khalîl
Also known as "Bâb Yâffa", this gate is located in the western part of the
ramparts.
120. Palestine Encyclopedia, Vol. 3, p. 518.
121. Ibid., p. 518.
122. Al-'Aref, A History of Al-Haram Al-Qodsî, p. 87.
123. Al-'Aref, Ibid. p. 90.
The Minaret of Bâb Al-Asbât,
The Minaret of Bâb Al-Asbât, a view of the façade
The Minaret of Bâb Al-Ghawânima
The Minaret of the Citadel Mosque
The Minaret of Bâb As-Silsila,a view from the west gallery
The Minaret of Bâb As-Silsila
2.7. Bâb Al-Jadîd
Being relatively more recent, this entrance was constructed in the wall which is
west of Bâb Al-'Amûd when German Emperor Wilhelm II visited Al-Qods in 1898 A.D.
(124) As to the gates which are currently closed, as indicated above by
Ad-Dabbâgh, their names come as follows : * Bâb Ar-Rahmah, which non-Muslims call "Al-Bâb Ad-Dhahabi" (the Golden Gate) because of its beauty and rich decoration. It is located south of Bâb Al-Asbât in the eastern part of the ramparts. It probably dates back to the Ayyubid era and was blocked off in the Ottoman era on the circulation of a rumour that the Franks were going to reconquer Al-Qods by way of this gate. (125)
* Al-Bâb Al-Mufrad
(the Single Gate).
* Al-Bâb Al-Moutallath
(the Triptyc Gate).
* Al-Bâb Al-Mouzdawij
(the Double Gate), which is believed to date back to the Umeyyad era. (126)
3. The Citadel
The Citadel in Al-Qods is located between Bâb Al-Khalîl and Bâb An-Nabî Daoud on
a rocky steep slope and overlooks the city. It seems that ancient and by-gone
citadels stood on this very location. This citadel used to be linked to the
public road by means of a wooden footbridge stretching over the protective
ditch. (127) As it is today, this building is mainly an Islamic piece of
architecture. It was constructed by the Mamelukes at the beginning of the 14th
century A.D. (8th century A.H.), that is, immediately after the conquest and
liberation of the city of 'Akkâ (Acre), which was under Frank occupation. Like
the citadels in Cairo, Damascus, and Aleppo, it was fortified so that it could
stand all enemy raids. (128) It was sometimes called "the Citadel of
Daoud" because of a tower inside it which was named after this Prophet (PBUH)
and from which one may get a view of Al-Qods and its ancient monuments,
including Al-Harâm Al-Qodsî Al-Sharîf (Al-Aqsâ Mosque) and Qubbat As-Sakhra (the
Dome of the Rock). (129)
124. Al-'Aref, Ibid. p. 90. This gate is also called "Bâb Abdulhamîd".
125. Al-'Abidî Mahmood, Islamic Monuments, p. 116.
126. Palestine Encyclopedia, Vol. 3, p. 519.
127. C.N. Johns, A Guide to the Citadel of Al-Qods, p. 3 (The
Government of Palestine : 1944). Al-'Abidî Mahmoud, Ibid., p.116. Al-'Abidî
notes that the construction of the present citadel dates back to the reign of
Ayyubid Sultan Al-Mu'addham Issâ.
128. Johns, Ibid., p. 4.
129. Al-'Abidî, Ibid., p. 10.
Bâb Al-Ghawânima
Bâb Al-'Utm
Bâb Al-Qattânîn
Bâb An-Nabî Daoud
Bâb Al-Maghâriba
130. Johns, Ibid., p. 10.
131. Johns, Ibid., p. 10.
132. Johns, Ibid., p. 14.
133. Palestine Encyclopedia, Vol. 3, p. 537.
134. For the finds and results of the excavations between 1934 and 1947, see
QDAP, Vol. V (1936), pp. 127-131, Fig. I, Pls. 68-73. QDAP, Vol. XIV (1950), pp.
121-190 and Pls. XLVII-LXIV. 135. These excavations have been carried out for the Hebrew University, the Israeli Museum, and the Israeli Association for Archeological Surveys. See the excavation results in IEJ 20, (1970) pp. 9-17 m. Figs. 1-5 ; Pls. 5-8.
136. Excavations and Surveys in Israel, Vol. II (1982), p. 52. One
part of the Citadel contained individual rooms for pilgrims as well as the imâm,
the predicator, and the muezzin. In another part were barracks for the
soldiers. (130) Not far from the public road (131) and along the leaning wall of
the Citadel, there used to be a ditch whose southern part was the deepest. When
German Emperor Wilhelm II visited the holy city in 1316 A.H./1898 A.D., the
ditch running between the north tower and Bâb Al-Khalîl was filled in and the
part of the wall linking the Citadel towers was destroyed so as to clear space
for the way that nowadys leads to the Old City. The other parts were pulled down
in 1927 A.D. (132)
The mosque called the Citadel Mosque, was built in the west angle of the
Citadel. An inscription on its portal indicates that it was built by King
An-Nâssir Muhammad bin Qalaoun in 710 A.H./1310 A.D. (133) Under the British
Mandate, large scale archeological excavations were undertaken in 1934 A.D.
under the direction of C.N. Johns, and the finds as well as the results were
made public in 1950. (134) In the aftermath of their military occupation of
Al-Qods, the Israeli authorities, on their side, conducted excavations within
the Citadel between 1968 and 1969 (135) under the direction of R. Amiran and A.
Eitan. Further excavations sponsored by the Directorate of Antiquities were
undertaken between 1975 and 1978 under the direction of S.
Gibson, who was assisted by B. Alpert. Pottery pieces dating back to the end of
the Iron Age and to the Byzantine era were unearthed. (136)
B. ANCIENT RELIGIOUS
MONUMENTS
The religious places in Al-Qods Al-Shareef that are holy to the followers of
each of the three monotheistic religions have been touched upon in other parts
of this book. The subject of this section will be mosques, tekkiyye,
sanctuaries, zaouias, domes, madrassas (schools for the study of
the Quran and of Sharî'a law), and some of the most important ancient buildings
in the city of Al-Qods.
A tower in the north rampart
These monuments can be distinguished by their building materials, which consist
of rock, lime, and clay. The windows, as may be readily noticed, are kept to a
relatively small size ; however, they provide enough lighting and air
ventilation. Some of these buildings have a view of the street through elegant
carvings through wood pieces. These wooden pieces help to ventilate the air,
screen the house interior from the eyes of passers-by, and let the viewer see
the daily street scene. In general, ancient housing and public buildings have an
open air yard area inside of them. They are of simple construction and their
style suits the function for which they were conceived. The materials of which
they were built were mostly local, like stone and lime. (137)
The main ancient religious monuments are :
- Mosques and oratories or places of prostration,
1. Mosques
Al-Qods being a holy land, it is normal that great mosques and places of
prostration should exist in profusion. In their great quest to get closer to
Allah, Muslims have always taken care to accomplish their daily prayers in the
Holy Places. They have always raised high the banner of Islam with such energy
and fervour in this blessed city ; but, at the same time, they have shown
exemplary tolerance towards the other religions. Indeed, churches, basilicas,
synagogues, and other Christian and Jewish places of worship have flourished and
multiplied everywhere in Al-Qods.
In the Arab-Muslim reign, the three monotheistic religions have coexisted in
uninterrupted peace and serenity, except when they had to face foreign
intrusions of a political nature.
The most important mosques in Al-Qods are definitely the Mosque of Al-Aqsâ, the
Mosque of As-Sakhra (the Dome of the Rock), as well as the mosques located in
Al-Haram Al-Qodsî (the Esplanade), the chief of which have already been
mentioned elsewhere in this book. Among the mosques not covered as yet, one
should mention the following :
137. Najm et al., The Treasures of Al-Qods, p. 33.
Bâb Al-Jadîd
- Al-Omarî Mosque (The Mosque of Omar)
According to the Palestine Encyclopedia, this Mosque was rebuilt in 589
A.H./1193 A.D. (138) by Al-Malik Al-Afdal Nûruddîn Abul-Hassan Ali bin
Salâhuddîn Al-Ayyûbî (Saladin's son) during his reign over Damascus. Better
known as "The Mosque of Omar", it is located south of the Resurrection Church
(139) , probably in the very place where Caliph Omar bin Al-Khattâb performed
one of his daily prayers when he entered Al-Qods. It is a known fact that Caliph
Omar (may Allah be pleased with him) abstained from accomplishing that prayer
within the Resurrection Church for fear that Muslims might convert it to a
mosque.
The Mosque of Omar has been the object of the Muslims' care throughout history.
It was rebuilt in 589 A.H./1193 A.D. and its minaret was renovated in 870
A.H./1465 A.D. (140)
Other mosques worth mentioning are :
138. Palestine Encyclopedia, Vol. 3, p. 535.
139. Palestine Encyclopedia, Vol. 3, p. 535.
140. Najm et al., The Treasures of Al-Qods, p. 104.
141. For further information on the mosques in Al-Qods, see : Najm et al.,
The Treasures of Al-Qods, (A publication of the Organization of Arab
Cities), Appendix n°.1 on ancient monu-ments in Al-Qods.
- An-Nissa' Mosque (The Women's Mosque)
- Waliyyu-Allah Muhârib Mosque
- Al-Qal'â Mosque
- Al-Harîrî Mosque
- Al-Qaymarî Mosque
- Al-Mawlawiyya Mosque
- Ash-Shawrabâjî Mosque
- An-Nabî Mosque
- Al-Maghâriba Mosque
- The Mosque of Ad-Dubaysî, Al-'Umarî As-Saghîr, Mos'âb, Khân As-Sultân,
Abu-Bakr As-Saddiq, Othmân bin 'Affân, Souayqat 'Allûn Al-Burâq, and Sheikh
Rayhân. (141) 590 A.H./1194 A.D. 595 A.H./1198 A.D. 710 A.H./1310-1311 A.D. 885
A.H./1480-1481 A.D.10th cent.H./16th cent.D. 995 A.H./1551-52 A.D. 1097
A.H./1685-86 A.D. 1120 A.H./1700-01 A.D. restored 1283 A.H./1866-7 A.D.
Tekkiyye Khaski Soltân with
partial view of the Fountain
2. Zaouias, Tekkiyyes, and
Khanqas
Zaouias, convents, and hospices are many in Al-Qods. Their founders, who were
generous benefactors, provided for their needs by making available to them
substantial financial resources through the waqf (pious endowment)
arrangement. The role of these institutions was to provide food and shelter for
devout, mystics, travelling pilgrims, and the poor.
2.1. The Zaouias
Among the best-known zaouias, one may mention the following :
2.1.1. Zaouiat Al-Hounûd
Located south of Bâb As-Sâhira within the city ramparts, this institution,
according to Al-Hanbalî, was founded for the benefit of the needy fellows of
Ar-Rifâ'iyya Brotherhood. In the 7th century of the Hegira (13th century A.D.),
it took in a group of men from India led by Baba Farîd Shakarkank; therefore,
its name Al-Hounûd (the Indians). It was restored in 1286 A.H./1869-70
A.D (143) . This zaouia constitutes a large architectural complex which was
severely damaged in the 1967 war. Our undamaged part of it is currently used as
office space for the International Relief Agency ; another part of it includes a
nursery school for Muslim children as well as a mosque with a courtyard.
2.1.2. Zaouiat Al-Mâghariba This zaouia is located outside of the Esplanade of Al-Harâm. It was instituted as a waqf (pious endowment) by Sheikh Omar bin Abdulghanî Al-Maghribî (703 A.H./1303 A.D.). (145) It is also known as "Zaouiat Walye Allah Abî-Madîn". It was founded in the reign of the Ayyubid King Al-Malik Al-Afdhal and received substantial endowment. It was renovated in the Ottoman era in 1269 A.H./1852 A.D. (146)
142. Palestine Encyclopedia, p. 536.
143. Najm et al., The Treasures of Al-Qods, p. 120.
144. Najm et al., Ibid. p. 120.
145. Palestine Encyclopedia, p. 538.
146. Najm et al., The Treasures of Al-Qods, p. 386.
Bâb As-Silsila (Al-Haram Al-Sharîf)
Bâb Ad-Dahabî and the Cemetery of Bâb Ar-Rahma
2.1.3. Zaouia Al-Bastâmiyya
This zaouia is located in the quarter by the current name of "As-Sa'diyya"
(previously called "Al-Mashâriqa"), and built around 770 A.H./1368 A.D. It was
instituted as a waqf (pious endowment) by Sheikh Abdullah bin Khalîl Al-Bastâmî
for the benefit of the needy in Al-Qods. It should be pointed out that there is
another zaouia by this same name to the east of the Dome of the Rock.
2.1.4. Zaouia Al-Wafâiyya
This institution is named after Tâjuddîn Abulwafâ, who had purchased its site in
782 A.H./1380 A.D., and it is very probable that it was built shortly
thereafter. This zaouia also went by the name of "Dâr Mu'âwiyyah bin Abî-Sufiân"
and that of "Dâr Ibn Al-'Aim". It is a two-storey building, with private rooms
and study rooms on each floor. Today, it is used as a residence and bears the
name of "Dâr Al-Badîrî". (147)
2.1.5. Zaouia Al-Ad-hamiyya
This zaouia is located west of Bâb As-Sâhira outside of the city ramparts. It
was built by Prince Munjik, the governor of Syria (762 A.H./1361 A.D.) (148) ,
who along with other benefactors instituted waqfs (pious endowments) in Safad,
Ramlah, Gaza, Al-Qods, and Beit Safânâ for the benefit of this institution,
which was of great help to the poor. Some of the space of this zaouia was
reserved for the tombs of many of those who served as its administrator. (149)
2.1.6. Al-Jarrâhiyya This zaouia is located outside of the ramparts north of the city and on the side of the road to Nablus. It is also known as "Zaouiat Sheikh Jarrâh", thus being named after a governor appointed by Salâhuddîn Al-Ayyûbî (Saladin) (150) by the name of Husâmuddîn bin Sharafuddîn Issâ Al-Jarrâhî, who was buried within this institution upon his death in 598 A.H./1201 A.D. It had substantial financial resources thanks to the endowments instituted for it. It was built in the shape of
147. Palestine Encyclopedia, p. 540.
Najm et al., The Treasures of Al-Qods, p. 275.
Kurd Ali, Plans of Al-Shâal, 6/148.
Ad-Dabbâgh, Our Land Palestine : Beit Al-Maqdis, 1/353.
Al-'Aslî, Learning Institutes in Beit Al-Maqdîs, pp. 345-347.
148. Palestine Encyclopedia, p. 540.
149. Najm et al., The Treasures of Al-Qods, p. 226.
150. Palestine Encyclopedia, p. 535.
151. Najm et al., Ibid., pp. 113-114.
Al-Hanbalî, Ibid., p. 2/47.
Ad-Dabbâgh, Ibid., 1/212.
152. Najm et al., The Treasures of Al-Qods, p. 96.
Ad-Dabbâgh, Our Land Palestine : Beit Al-Maqdîs, 1/206.
153. Al-'Aslî, Learning Institutes in Beit Al-Maqdîs, 1/273.
Kurd Ali, Plans of Al-Shâm, 6/148.
Ad-Dabbâgh, Our Land Palestine : Beit Al-Maqdis, 1/273.
a large courtyard with rooms built on all sides. A praying room was later added
on the south-west side in 1313H/1895 A.D. This Zaouia was provided with a
minaret (151) and was also referred to as "Al-Madrassa (School of)
Al-Jarrâhiyya".
2.2. The Khânqas (Hospices)
The following were some of the Khânqas of Al-Qods :
2.2.1. Khânqa As-Salâhiyya
Founded by Salâhuddîn Al-Ayyûbî subsequent to his liberation of Al-Qods in 583
A.H./1187 A.D., it was donated by the same to Sufi mystics in 585 A.H./1189 A.D.
This hospice is a two-storey architectural unit made up of an oratory, of
private rooms, and of public facilities -all built in the Mameluke era. A
minaret was added to it in 840 A.H./1417 A.D. (152)
2.2.2. Khânqa Ad-Dawâdâriyya
This hospice being also a madrassa (Islamic school), it will be dealt with in
the section on Madrassa Ad-Dawâdâriyya (further below).
2.2.3. Khânqa Al-Fakhriyya
This hospice was built by Al-Qâdî (Justice of the Peace) Fakhruddîn Muhammad bin
Fadlullah in 730 A.H./1329-30 A.D. Courses in religious subjects had been taught
for centuries in this institution, which was renovated in the Ottoman era. (153)
It is a large building which contains a facility for praying and for involving
Allah, in addition to an accommodation area. This building served as the
residence of the Abussa'ûd family up to the Israeli occupation in 1967 A.D.,
which brought about the demolition of most of its parts. Thus, the only
construction that was spared consists of the praying facility and three of the
accommodation rooms, which have been converted to office space of the Islamic
Antiquities Section of the Ministry of Islamic Affairs in Al-Qods.
3. The Ribâts (Forts)
The major ribâts (fortified posts) in the city of Al-Qods are the following :
3.1. Rîbât 'Alâuddîn Al-Bashîr
This fort is located north of the way to the Esplanade of the Mosque of Al-Aqsa,
close to Bâb An-Nâdhir and to Ribât Al-Mansûrî. Initially earmarked as a pious
endowment by Emir Alâuddîn bin Abdullah As-Sâlihî An-Najmî (666 A.H./1267 A.D.)
(154) , it was converted in the reign of Al-Malik Ad-Dhâhir Baybars I to a
charity house for the benefit of the poor among the visitors of Al-Qods. There
is a mihrâb (a recess for praying) in this fort.
In the Ottoman era, this ribât was used as a prison camp. Later on, it was made
into a private residence. Extension rooms have been constructed in this fort,
which is now a residence used by a community of people of Sudanese origin living
in Al-Qods. (155)
3.2. Ribât Al-Mansûrî
This fort is situated south of the way leading to Bâb An-Nâdhir. It was built in
681 A.H./1282 A.D. by Sultan Al-Mansûr Qalâoun As-Sâlihî, who earmarked it as a
pious endowment at the service of the visitors and the locals who need help.
(156)
3.3. Ribât Az-Zamanî
Located east of Madrassat (School of) Al-Othmâniyya, this fort was built in 881
A.H./1476 A.D. (157) by Sultan Al-Ashraf Qaytbay, as the inscription at the
building entrance indicates. It was given as a pious endowment by Shamsuddîn
Muhammad bin Az-Zaman and has nearly always served as an educational institution
by the name "Madrassat Az-Zamaniyya" (158) , whose walls are decorated with a
beautiful epigraphic frieze, in naskhî calligraphy, in addition to magnificient
stalactites. Ribât Az-Zamanî is nowadays used as the residence of the 'Aqbaqî
family. (159)
154. Palestine Encyclopedia, p. 356.
155. Najm et al., Ibid., pp. 143-144.
156. Palestine Encyclopedia, p. 536.
157. Palestine Encyclopedia, p. 514.
158. Al-'Aslî, Learning Institutes in Beit Al-Maqdis, pp. 322-323.
159. Najm Râ'if, The Treasures of Al-Qods, p. 122.
3.4. Ribât Bayram
This fort was built in 947 A.H./1540 A.D. by Bayram Shâwîsh bin Mustapha in the
reign of Ottoman Sultan Suleiman Al-Qânûnî (160) , as evidenced by the
epigraphic strip at the entrance of the building, which consists of two storeys,
and whose façade is skilfully decorated with corbeled honeycomb designs. Ribât
Bayram is considered a unique architectural complex in Al-Qods, and, as a
monument, it has been restored several times. It was given the name of
"Madrassat Ar-Rassâssiyya" at the end of the Ottoman era. It is currently used
as an orphanage school under the name of "Dâr Al-Aytâm Al-Islâmiyya". (161)
3.5. Ribât Kurd
This fort is located near Bâb Al-Jadîd, opposite Madrassat Al-Urghûniyya. It was
given as pious endowment for the benefit of the needy and the visitors of
Al-Qods by Al-Muqirr As-Sayfî Kurd (693 A.H./1293 A.D.) (162) , governor of
Egypt in the reign of Sultan An-Nâssir Muhammad Qalâoun. The building consists
of three storeys : the lower storey was the ribât proper and the middle storey
was an annex of Madrassat Al-Jaouhariyya ; the upper storey, relatively
recent, was added in the Ottoman era.
The building is currently used as the residence of the Shihâbî family. It should
be pointed out that this is a timeworn building which is facing the risk of
getting demolished by the Israeli authorities to allow for archeological
excavations. (163)
4. The Domes
Many commemorative domes have been erected in Al-Qods and have been used for
educational and cultural purposes. Most of these domes are situated within the
precincts of Al-Haram Al-Sharîf and the most important of them are the following
:
4.1. The Dome of Al-Mi'râj This dome was built in 519 A.H./1201 A.D. by Emir 'Izzuddîn Abû-'Amr Othmân Az-Zanjalî, a governor of Al-Qods. It is octagonal in shape and is
160. Palestine Encyclopedia, p. 542.
161. Najm Ra'if, Ibid. p. 360.
162. Palestine Encyclopedia, p. 536.
163. Najm Ra'if, Ibid. The Treasures of Al-Qods, p. 153.
Al-'Asli, Learning Institutes, pp. 320 and 322.
The Dome of the Rock with the Mount of Olives in the Background The west façade
of the Dome of the Rock carried by thirty columns. Also, its walls are covered
with marble slabs and its cupola is covered with lead sheets. It is located on
the north-west of the Dome of the Rock (164) and was constructed in
commemoration of the Ascension of the Prophet (PBUH).
Najm and others (1983) say that Emir 'Izzuddîn Abû-'Amr Othmân Az-Zanjalî only
restored this dome. (165) But this cannot be made evident through the content of
the epigraphic frieze on the wall above the doorway on the north-west side of
this dome. (166)
4.2. The Dome of An-Nahwiyya
This is a very beautiful building located at the south-west angle of the Dome of
the Rock. This dome was erected in 604 A.H./1207 A.D. (167) by King Al-Mu'addham
'Issâ, who made of it a school devoted to the teaching of Arabic grammar. Thus
the probable origin of its name An-Nahwiyya : "grammatical", for it used
to be called Al-Madrassa An-Nahwiyya, and king Al-Mu'addham had assigned
an imam and a sheikh as instructors of a class of twenty-five students therein.
In 608 A.H., he had the dome added to the initial building.
This building was converted for some time into a library used by the Islamic
Supreme Council for Legislation ; in 1956 A.D., it became the headquarters of
the Architectural Engineering Office for the Restoration of the Dome of the
Rock. At the present time, it is used as the main office of the Commission for
the Maintenance of Al-Aqsa Mosque. The building consists of two rooms and a
lounge ; above the room on the west side is erected a picturesque dome. (168)
4.3. The Dome of Suleiman
This dome is located in the courtyard of Al-Haram near Bâb Sharaf Al-Anbya' (the
Gate of the Noblest of the Prophets), which is also known as Bâb Al-Malik Faiçal
(the Gate of King Faiçal). This is a dome of octagonal shape and has a
permanently fixed rock within it.
164. Palestine Encyclopedia, p. 535.
165. Najm et al., Op. cit., p. 122.
166. Al-'Aref, A History of Al-Haram Al-Qodsî.
167. Palestine Encyclopedia, p. 536.
168. Najm Ra'if et al., Op. cit., p. 122.
Al-'Aref, Ibid., p. 78.
Al-'Aslî, Learning Institutes, p. 62.
The Dome of Al-Mi'râj
The Dome of An-Nahwiyya
The Dome of Suleimân
Although Al-Hanbalî in his Al-Ounsu Al-Jalîl claims that the Dome of
Suleiman was erected by the Umeyyads, its architectural style does not support
his claim ; rather, it indicates that this dome dates back to the 7th century of
the Hegira/13th century A.D. (169) 'Aref Al-'Aref reports that Al-'Umarî
mentions in his work, Mâlik Al-Absâr, that this dome had on its north
side a gate with a marble column on each side as well as a rock bench on the
right and on the left sides. (170)
The general condition of this monument is not bad, but it needs care and
maintenance. (171)
4.4. The Dome of Al-Arwâh
This dome is situated north of the Dome of the Rock and dates back to the 11th
century of the Hegira (16th century A.D.). (172) It was probably named
Al-Arwâh
because it is adjacent to Ghârat Al-Arwâh (the Cave of the Spirits).
The dome is carried by eight marble columns which are linked with wide-rimmed
arches. (173)
4.5. The Dome of Al-Khidr
This dome is located near the stairway leading to the courtyard of the Dome of
the Rock. It is likely that it was built in the 10th century of the Hegira (16th
century A.D.). (174) This is a picturesque dome constructed on a very small area
which contains a small zaouia called Zaouiat Al-Khidr (175) ; it is carried by
six marble columns linked with wide-rimmed stone arches. (176)
4.6. The Dome of Youssuf
This dome is situated between the Dome of An-Nahwiyya and the Minbar (recess for
praying) of Burhânuddîn, on the south side of the Dome of the Rock.
It consists of a small oratory founded by Ali Aghâ in 1092 A.H./1681 A.D. ; on
169. Palestine Encyclopedia, p. 535.
170. Al-'Aref, A History of Al-Haram, p. 80.
171. Najm Ra'if et al., Op. cit. p. 117.
172. Palestine Encyclopedia, p. 542.
Al-Hanbalî, Al-Ounsu Al-Jalîl, 1/21.
173. Najm Ra'if et al., Op. cit. p. 320.
174. Palestine Encyclopedia, p. 542.
175. Al-'Aref, A History of Al-Haram, p. 79.
176. Najm et al., The Treasures of Al-Qods, p. 321.
The Dome of Al-Arwâh
the other hand, it is said to have been built in the reign of Salâhuddîn
Al-Ayyûbî (Saladin) in 587 A.H./1191 A.D. (177) and Governor Ali Aghâ is thought
to have only renovated it in the Ottoman era.
This dome is erected on a small square whose side is two metres ; it is raised
on the front side and it opens on all sides except for the south side. It is
fairly well preserved on the whole. (178)
It should be pointed out that between the Mosque of Al-Aqsa and Al-Maghâriba
Mosque there is another dome with the same name as this dome. (179)
Among other domes found here and there around the Mosque of Al-Aqsa, one should
mention the following :
- The Dome of As-Silsila (the Dome of the Chain, 72 A.H./691 A.D.), which is
said to have been built by Abbassid Caliph Abdulmâlik bin Marwân as the locus of
the public treasury.
- The Dome of Moussa (Moses), which dates back to 649 A.H./1251 A.D. and used to
be known as the Dome of the Tree. It is said to have been built by King As-Sâlih
Najmouddîn Ayyûb, the son of King Al-Kâmil.
- The Dome of Sheikh Al-Khalîlî, which stands very close to the Dome of
Al-Mi'raj. It is thought to have been built by Sheikh Al-Khalîlî, who used it as
a place for meditation as well as for nightly recitation of the Quran. (180)
ANCIENT COMMUNITY BUILDINGS :
MADRASSAS Ancient community buildings are many and diverse. Hence, some buildings had a purely economic function, others were used for essentially cultural purposes, and so forth. Some facilities have already been pointed out, like fountains, public (Turkish) baths, reservoirs, and caravanserais ; however, this section will be strictly devoted to ancient madrassas (Islamic schools) in Al-Qods Al-Shareef.
177. Palestine Encyclopedia, p. 542.
178. Najm Ra'if et al., Op. cit. p. 99.
179. Al-'Aref, A History of Al-Haram, p. 78.
180. Al-'Aref, Ibid., p. 78.
The Dome of Al-Khidr
Al-Qods has very many ancient madrassa buildings which mostly date back to the
Ayyubid and Mameluke eras. It is impossible to cover all of these schools here ;
hence, only the best-known amongst them will be the object of this survey.
It has already been pointed out that most of these schools were funded through
the pious endowments that were allocated to them. Today, many of these schools
have been converted to private residences or to institutions with purposes other
than the initial one. The following are the most important of these ancient
madrassas.
1. Al-Madrassa As-Salâhiyya
This school is located near Bâb Al-Asbât. It was named after the man who
provided funds for it, Sultan Salâhuddîn Al-Ayyûbî (Saladin), who instituted it
for the benefit of Shâfeîtes in 588 A.H./1192 A.D., as indicated by the
inscription on the wall above its entrance. Some of the subjects that used
to be taught in this school were : al-fiqh (the science of Divine Laws),
al-farâid (the science of the laws of inheritance), al-hadîth (the traditions
established by the Prophet), grammar, poetry, Arabic language skills (181),
mathematics, and history. (182) Al-Madrassa As-Salâhiyya stands out as the
best-known and the oldest of all the educational institutions in Al-Qods
Al-Shareef. It assumed educational functions for nearly six centuries, that is
down to the 12th century A.H. (18th century A.D.), at which time it was
deserted. (183) Early in the third decade of the 19th century A.D., it was
partly destroyed by a violent earthquake ; so much so that, when the Egyptian
Ibrahim Bâshâ occupied Al-Qods in 1831, he began pulling down the rest of it so
as to use its rock blocks for the building of a military fort. However, the
general outcry of the city's inhabitants dissuaded him from pursuing this plan.
(184) About the middle of the 19th century, there was an attempt to bring this
school back to life, but this failed. In 1840 A.D., the Greek community obtained
a decree whereby it could take charge of the school, but the Muslims' opposition
put an end to this plan. In 1855 A.D., the French proposed to the Ottoman sultan
their help in the Crimean War in exchange for the site of this school, which
they wanted to convert back into a church ; however, the sultan turned 181. Imam
Rashâd, Al-Qods in the Medieval Era, pp. 179-188.
182. Al-'Aslî, Learning Institutes in Al-Qods, p. 70.
183. Al-'Aslî, Ibid., p. 57.
184. Al-'Aslî, Ibid., p. 85.
down their offer. In 1878 A.D., the Christians restored this madrassa and gave
it to white Catholic priests, who turned it into a Catholic school where many
Arabs worked as teachers. (185)
In 1915 A.D., Jamâl Bâchâ converted this school into an Islamic Faculty, which
he named "Salâhuddîn Al-Ayyûbî", which functioned as a modern institution until
January 9, 1917. When the English took Al-Qods, this Faculty was given back to
white Catholic priests. Finally, came the turn of Israeli forces, which
bombarded this building and inflicted severe damage upon it. (186)
It should be noted that Sultan Salâhuddîn Al-Ayyûbî, as mentioned further above,
had earmarked substantial real estate yields for the funding of this school,
including income from the rent of shops and of orchards in and around the city
of Al-Qods. (187) Likewise, in order to ensure high teaching standards, he saw
to assigning as instructors in this school such eminent scholars as Shamsuddîn
Abu-Abdillah Al-Harwî, Najmuddîn bin Jamâ'ah, and Shamsuddîn Abul-Khayr
Ad-Dymashqî. (188)
2. Al-Madrassa Al-Afdaliyya
The location of this school was in the Moroccans' quarter. King Al-Afdhal, the
son of Salâhuddîn Al-Ayyûbî, founded it and provided a pious endowment for it in
590 A.H./1192 A.D. for the benefit of Malekite scholars in Al-Qods Al-Shareef.
(189) Al-'Aref provides information about this madrassa in his work, A
detailed History of Al-Qods, wherein he also notes that a group of
indigent Moroccans lived in this school. (190) This madrassa used to be known by
the name of Al-Qubbah (the Dome) (191) , and it no longer exists today, or like
many other ancient buildings, it was completely razed by Israeli bulldozers.
185. Al-'Aslî, Ibid., p. 59.
Ali Muhammad, Plans of Al-Shâam, 6/161.
186. Al-'Aslî, Ibid., pp. 60-61.
Najm Râ'if et al., The Treasures of Al-Qods, p. 102.
Ad-Dabbâgh, Our Land Palestine, pp. 205-6 and 240.
187. Al-'Aslî, Ibid., p. 65.
188. Dr. Kâmil Al-'Aslî has compiled a long list of the names of scholars and
masters who had lectured or taught at Al-Madrassa As-Salâhiyya. This list can be
found on pp. 75-95 of his work, Learning Institutes in Beit Al-Maqdiss.
189. Imâm Rashâd, Ibid., 189.
190. Al-'Aref, A Detailed History of Al-Qods, p. 238.
191. Kurd Ali, Plans of Al-Shâam, Vol. 6, p. 124.
Al-'Aslî, Learning Institues in Al-Qods, p. 116.
Ad-Dabbâgh, Op. cit., p. 211.
3. Al-Madrassa Al-Maymouniyya
This school is situated near Bâb As-Sâhira. It was instituted through a pious
endowment in 593 A.H./1196 A.D. by Fârissuddîn Aboussa'îd Maymoun, who served as
treasurer under Salâhuddîn Al-Ayyubî. (192) Although its original construction
is no longer in existence, a secondary school for girls was built on the site
and still operates under the old school's name. (193) Incidentally, Al-Hanbalî
notes that the site of this old madrassa had served as the locus of a Roman
church. (194)
4. Al-Madrassa
Ad-Dawaydâriyya
It is located east of the gate known as Bâb Al-'Utm and north of Al-Haram
Al-Shareef, and is considered as the earliest Mameluke construction in this part
of Al-Qods. It was built in 695 A.H./1295 A.D. by Emir 'Alamuddîn Shanjar bin
Abdullah Ad-Dawaydâr As-Sâlihi, and was named after him. This madrassa is a
school of Shâfiîte affiliation (195) and both Al-Hanbalî (196) and Al-'Aref
(197) have mentioned it in their respective works.
An inscription on the wall above this madrassa's entrance indicates that it was
once a hospice by the name of Dâr As-Sâlihîn (the Benefactors' House) wherein
mystics were accommodated, and it drew income from a great deal of real estate
instituted as pious endowment in Palestine. The above-mentioned inscription also
indicates the number of beneficiaries and of endowments left for this
institution. (198)
Today, this ancient madrassa is used as a primary school for boys. (199) Van
Berchem describes it as "the most magnificient construction that comes to us
from the Bahri Mameluke era".
(200)
Amongst the notable scholars who lectured in this school were the great judge
Burhânuddîn bin Jamâleddin bin Jamâ'ah, Sheikh Ahmad bin Muhammad, and Sheikh
Sharafuddîn bin Shihâb Al-Mouhandis.
192. Imâm Rashâd, Op. cit., p. 189. Al-Hanbalî, Al-Unsu Al-Jalîl,
Vol. 2, p. 48.
193. Shaouqî Sha'th, ed., Studies in the History and Archeology of
Palestine, 1/1984.
Al-'Aslî Kâmil, New Data on the Islamic Schools in Al-Qods.
Ad-Dabbâgh, Our Land Palestine, 2/9, p. 207.
194. Palestine Encyclopedia, Vol. 3, p. 535.
195. Imâm Rashâd, Op. cit., p. 191.
196. Al-Hanbalî, Ibid., Vol. 2, p. 290.
197. Al-'Aref, A Detailed History of Al-Qods, p. 242.
198. Al-'Aslî, Learning Institutes in Al-Qods, p. 239.
199. Al-'Aslî, Ibid., p. 241.
200. Al-'Aslî, Ibid., p. 241.
5. Al-Madrassa As-Salâmiyya
This school is situated north of Al-Madrassa Ad-Dawâdâriyya, at Bâb Al-'Utm. It
was made into a pious endowment after 700 A.H./1300 A.D. by Majduddîn Abul-Fida
Ismâ'îl As-Salâmî, after whom it was named. It is presently used as a private
residence. This building is imposing and its door is picturesque, with
stalactites overhanging the entrance. Al-'Aslî reports that Moujîruddîn
Al-Hanbali states that this madrassa became a pious endowment after 700
A.H./1300 A.D., while Michael Burgoyne goes as far as claiming that it was not
built until 740 A.H.
The funds for this school came from the waqf of real estate property
located in many villages, particularly the two villages, Na'layn and Jaba', in
addition to a farm in Al-Qods. (201)
6. Al-Madrassa Al-Wajîhiyya
This school is situated close to Bâb Al-'Utm and was instituted as a pious
endowment by Sheikh Wajîh Muhammad Al-Hanbali (d. 701 A.H./1301 A.D.). Today, it
is used as a private residence.
According to various historical sources, this school was the first madrassa in
Al-Qods for the adepts of the Hanbalî rite. It was built in the Bahri Mameluke
era. (202)
7. Al-Madrassa Al-Karîmiyya
This school is in the neighbourhood of Bâb Hitta. It was instituted as a pious
foundation in 718 A.H./1318 A.D. by Egyptian dignitary Karîmuddîn 201. Imâm
Rashâd, Op. cit., p. 192.
Al-Hanbalî, Al-Unsu Al-Jalîl, Vol. 2, p. 393.
Kurd Ali, Plans of Al-Shâam, Vol. 6, p. 123.
Ad-Dabbâgh, Our Land Palestine : Beit Al-Maqdis, p. 265.
Al-'Aref, A Detailed History of Al-Qods, p. 243.
Al-'Aslî, Learning Institutes in Al-Qods, p. 243.
Burgoyne, The Development of the Haram, p. 41.
202. Ad-Dabbâgh, Op. cit., p. 264.
Al-Hanbalî, Al-Unsu Al-Jalîl, p. 42
Al-'Aref, Op. cit. p. 242.
Imâm Rashâd, Op. cit., p. 192.
Kurd Ali, Op. cit., p. 123. |
