Some time have passed and I am becoming nostalgic and I miss my time in Nablus, so I decided to upload a little tribute to Nablus. It is a part of my study project about fabulous Nablus, an attempt to get familiar with the local culture, traditions, history and life!
The most important value of the Old city can be found in its configuration. Square, streets and paths are oldest and most lasting elements of a city (Hohmann, 2003).
Because of that author will focus on the urban elements described by Besim Selim Hakin which could found in the Old city of Nablus and create its configuration in order to find out could Old city of Nablus be considered as an Arabic – Islamic city.
Sur (walls)
Apart from the defence requirements of the population walls represented barriers to dust-laden winds coming from a variety of directions depending on the time of day or season of the year. (Roberts, 1979).
Nablus never had city walls like Jerusalem, for example, so the city’s labyrinth-like design functioned as a defense (Palestine Monitor, 2007). Despite that, as we can see in (figure 1), there use to be a wall surrounding the city from the Roman period which served for this purpose, but as we can see in ( figure 2), nowdays there are no signs of it.
Bab (gates)
The Old city of Nablus used to have two gates. The place where use to be Western gate we can see in figure 2, the Eastern gate used to be right after Al Kabir Mosque
Figure 2. Western end of the Old city of Nablus (Jansons, 2011)
Burj (burdj)
These are the fortified towers which are strategically located along the ramparts and form part of the defence system; (Hakim, 1986)
There is no remains of Burj at the Old city of Nablus althought it is claimed that there used to be guard towers next to the city gates.
Street Network
The system of street network is composed of:
(a) First order streets which make up the backbone of the system and connect all major city gates (Bab) with the core of Medina where the major city mosque and surrounding Suqs are located (Hakim, 1986).
In the example of Nablus, the backbone of street network is remained from Roman period (figure 1). There are two main east-west street: Al-Khan Street and Al-Nasser Street, which form the spine of the historic centre, and the streets between them are a functional focal point of the historic centre. Commerce and services are concentrated here (figures 3, 4)
Figure 3. Al Khan street between Fajr and Dhuhr prayers (Jansons, 2011)
Figure 4. Al Khan street in afternoon (Jansons, 2011)
(b) Second order streets which could be identified as major quarters (Mahalla) streets: these streets are the main access routes within and between adjacent quarters (figure 5). They tend to form shortcuts across the first-order streets (Hakim, 1986).
Figure 5. Second order street – Al Qaryun street (Jansons, 2011)
(c) Third order streets which could be identified as minor quarter streets. These provide access and linkages to areas within quarters which are not serviced by second-order streets (figure 6). They tend to be used by people belonging to the quarter or others who require frequent contacts there (Hakim, 1986).
Figure 6. Third order street in Al – Yasmineh quarter (Jansons, 2011)
Another characteristic is system of private cul-de-sacs which lead to the entrances and further into courtyard houses (figure 7).
Figure 7. Cul-de-sac in Al –Qaysaryeh quarter (Jansons, 2011)
Bat’ha (public square or public space)
In Arabic – Islamic cities one of the characteristics is relative lackness of open spaces because of the couryards which create areas of semi – public spaces (figure 8;9). Another explanation is given by Roberts (1979) who claims that: „open space represented inhospitable areas of heat, dust and sun glare”
Nowdays, because of the increasing car ownership and lack of parking spaces many of the open spaces serve as a parking lots.
Figure 8. Open space in Al – Qaryun quarter (Jansons, 2011)
Figure 9. Open space at Y junction in fornt of Al – Kabir Mosque (Jansons, 2011)
Musalla
The term means a place where the Salat (prayer) is performed. It also refers to a space allocated for this purpose within a public or private building. However, its use at the city scale refers to a large open area outside the Medina walls and within walking distance of it, used primarily for prayers on the occasions of the Eid al – Fitr and Eid al-Adha festivals. The Musalla is usually large enough to accomodate the adult male population of the town and it has a low wall provided with a Mihrab to indicate the direction of Qibla. There might also be a built – in – elevated place for the Khatib to deliver the sermon (Hakim, 1986).
As a gathering place where most of the events, demonstration and other kind of events are being hold is Duwwar. It is the townsquare right next to the Old city of Nablus (figure 10).
Figure 10. Gathering in the Duwwar regarding statehood application of Palestine (Jansons, 2011)
Maqbara (public cemetary)
There is no Maqbara directly in the Old city of Nablus. As the main Maqbara of the city for a long period of time served the maqbara near the Old campus of An – Najah National University few hundred meters north - west from the Old city of Nablus (figure 11). There is also a maqbara few hundred meters form the East gate.
Figure 11. Maqbara North – west from the Old City (Jansons, 2011)
Khazzan (water storage facility)
As the main water sources in the Old city of Nablus were private or semipublic water springs and massasas in the Old city of Nablus. Execpt for that there is a facility that could be considered as a Khazzan (figure 12).
Figure 12. Khazzan in the Old city of Nablus (Jansons, 2011)
Khandaq
The term is used to refer to a moat around the city walls, or, to the main sewe lines that collected the city’s sewers (Hakim, 1986)
An urban element that could be considered as a khandaq is located in the Al - Qaisaryeh quarter, where the main Roman street Damascanus was. Beneath the Zafer Al Masri school an old Roman water system can be found. It can be dated back to 69 CE (Nablus Municipality, 2011).
During the Second Intifiada fighters used to hide there. It is also believed that using the old water system it is possible to get in every place within the Old city of Nablus (figure 13).
Figure 13. Way to the old Roman water system in the Old city of Nablus (Jansons, 2011)
Mahalla
The quarters that housed people of a common ethnic or socio – cultural/tribal background. The origin of the word is Mahall which means a place, such as place where one stops to camp (Hakim, 1986).
Al-Balad Al-Qadima, as the Old City is called in Arabic, consists of six main quarters (figure 14;15), each of which is related to one of the powerful families who controlled Nablus in the past (Palestine, Monitor, 2007)
Figure 14. Little kids in Al – Yasmineh quarter (Jansons, 2011)
Figure 15. Residential quarters in the Old City of Nablus (Source:Abdelhamid, 2011)
The residential quarters are very important element of Islamic – Arabic city and the society itself. One explanation of that is offered by Morris (1994) who claim that:
In terms of urban development entirely new cities were not as significant as the more common pattern of establishing a separate Arab neighborhood outside of existing ancient cities. Inhabited by different ethnic, social and religios groups, the Arab sections and the traditional city soon were divided. This division remained for several centuries until an Islamic urban society emerged as the result of the transformation of the Arab tribal and kinship organization into a complex, differentiated society. It was Islamic because religios communities evolved based upon schools of Islamic law, creating a new context for organizing Muslim social and religious life.
Roberts (1979) adds that residential quarters had importance of factions in city life - Very often these factions transcended urban/rural boundaries more readily than they did residential quarter boundaries. Thus movement between a rural area and certain quarters of towns was more common than movement between quarters, suggesting that each community had access to other urban environments even within the same city.
Because of the lack of research regarding this issues and language barrier author don’t have information about the historical evolution and development of the social structure of the Old city of Nablus and author cannot confirm or deny the claims by Morris or Roberts. Also the quarters of Old City of Nablus do not represent that diverse social profile as, for example, Jerusalem (Muslim, Jewish, Christian and Armenian quarter).
Neverthless as Hohmann (2003) claims- although a social change took place in these quarters during the last century they have maintained their importance as residential areas.
Major city Mosque (jami)
A.J.E. Morris (1994) in his book History of Urban Form Before the Industrial Revolution quotes Welch, who offers quite romantici description of the role of mosque: „the mosque is not exclusively place for prayer, but also a meeting place or forum where the city’s news are exchanged. It is centre of religious education where children and adults of all conditions sit in circle, frequently after nightfall to chant the Qur’an or to listen to the teaching of a faqih; often it is a refuge where beggars, vagabonds and the oppressed can find shelter and asylum and receive the alms or food generously dispensed by the community at places of worship.”
The main mosque of Nablus is Al – Kabir Mosque which used to be a Roman basilica (figure 16). This is the place where the five daily prayers take place.
Figure 16. Al – Kabir Mosque in the Old city of Nablus (Jansons, 2011)
Local mesjeds
Besides the main mosque Al – Kabir, there are 10 more mosques in the Old city of Nablus (figure 17, 18, 19).
Al – Yasmeneh quarter: Al – Khader Mosque; Al – Khadra Mosque and Al – Satoon Mosque
Al – Gharb quarter: Al – Hanbali Mosque and Al – Beik Mosque
Al – Qaryun quarter: Al – Tineh Mosque and Al – Nasser Mosque
Al – Habaleh quarter: Al – Anbiya Mosque and Sa’d Al – Din Mosque
Al – Agabeh quarter: Ajaj Mosque
Figure 17. Al – Anbiya mosque in Al – Habaleh quarter (Jansons, 2011)
Figure 18. Al – Nasser Mosque in the Old city of Nablus (Jansons, 2011)
Figure 19. Location of Mosques in the Old city of Nablus (Source: Abdelhameed, 2011)
Besides the important role in the society, culture and organization of life, the minarets of the mosques also play very important role in the structure of the Arabic – Islamic city since often they are the only landmarks. It is also worth mentioning that there is a Protestant Church at the Western entrance to the Old city of Nablus and Greek Orthodoc Church on Al – Nasser street.
Madrasa
Although previously by term madrassa institution where Islamic law and sciences were studied nowdays it is equivalent to the simple edutation institution like the one in figure 20. Schools are usually modern implementation in the Old City of Nablus although Al – Fatamiya school at the western edge of the Old city has a history dated back to Ottoman period.
Figure 20. Zafer Al – Masri school in Al – Qaysaryeh quarter (Jansons, 2011)
Zawiya
In the Maghrib countries this term is applied to a building, or group of buildings, of a religious nature, which resembles a monastery and a school. The literal meaning of the term is corner, and in this context it originated from its meaning as applied to a corner of a building. A common thing for devout men was to live permanently in the mosque, for example within the base of the minaret or in a cell, which was also used for study or meditation (Hakim, 1986).
It is not very common element in the Old City of Nablus. Despite that it is possible to find a place like in figure 21, that could be described as Zawiya.
Figure 21. Zawiya in the Old city of Nablus (Jansons, 2011)
Marabout, Murabit
The term Marabout is the Europeanized version of the Arabic Murabit. In the early period of Islamic expansion the term was used to describe the man who dedicates his life to the Jihad, for defending and spreading islam. He would be attached to one of many Ribats or military fortifications spread across the frontiers of the Islamic world (Hakim, 1986).
Searching for the urban element Marabout (Murabit) wasn’t easy since most of the people from Nablus didn’t recognize this term at the beginning. Probably because there have never been such an element in the Old city of Nablus. Neverthless author was informed that most of the men who dedicated themselves to the Islam used to live in the caves at the top of Ebal mountain (figure 22).
Figure 22. Mount Ebal looking form the Old city of Nablus (Jansons, 2011)
Turba (private cemetaries)
There are several graves of important or rich citizens of Nablus within the Old city of Nablus. One of them can be seen in the figure 23.
Figure 23. Grave of rich citizen in the Old city of Nablus (Jansons, 2011)
Suq
a) The major Suq area around Jami - since the major mosque (Al – Kabir mosque) is located between the main thoroughfares (Al – Nasser street and Al-Hanbali street) is it surrounded by commercial activities. The streets between them are a functional focal point of the historic centre. Commerial activities and services occur in a well preserved traditional form (figure 24)
Figure 24. Commercial activities next to the Al – Kabir mosque (Jansons, 2011)
b) The linear continuous or semi-continous Suq: the two main thoroughfares Al – Nasser street and Al Hanbali street are most important. Althought there linear suq network is more complex (figure 25). As can be seen in figure 29, in the Al Khan street also Al – Tujar Caravansery is located.
Figure 25. Covered streets in Old city of Nablus (Hohmann, 2003)
c) Suqs which occur adjacent to major gates (Bab) of the city: In the example of the Old city of Nablus there is no Suq near Western gate, meanwhile there is an active commercial life near the Eastern gate on Salah Din Street which works as an extension of the main thoroughfares. There is also a market of different sort of goods few hundre meters from the the place where Eastern gate used to be (figure 26).
Figure 26. Market near Eastern gate (Jansons, 2011)
d) Weekls or seasonal markets – there are no market areas in Nablus that would fit this diescription.
e) Suwaiqas - In every quarter, hidden from the main traffic flow of thoroughfares, there a small activity centers located usually on the second or third order streets where the basic goods and services are available (figure 27).
Figure 27 . Neighborhood shop in Al – Yasmineh quarter (Jansons, 2011)
One interesting thing of the commercial centres is the division and location of trades. As described by Roberts (1979) - the commercial areas of the town were usually to be found on either side of the main thoroughfares, because of the ready access which they afforded out of and between locations in the town. The concantration of craft types together, was often caused by the need for different craftsmen to complete individual process in the making of a product which had several stages of work involved in its composition. Bookbinders, scribes and carpet makers were therefore often found near the centres, with those crafts concerned with rural activities such as tanneries, blacksmiths being located near the gates. This left other craft industries such as carpenters, tailors or jewellers concentrated between the two.
Once author tried to document the commercial activities and services that are located on the two main thoroughfares. Author counted 195 commercial activities and services on the Al Nasser Street, not including dozens of street vendors. The commercial activities varied from groceries, vegtables&fruits, cafe houses, home appliances and goods, pharmaceuticals, mobile phone accessuaries etc. Also observations confirmed that near the mosques (espeically Al-Nasser or Al – Khabir mosque) the profile of goods changes. More prestigeous goods like antique, bookstore or textile are available.
Meanwhile on Al – Khan street author counted 256 bussinessies like sweets, clothes, shoes, groceries, meat, money exchange, olive oil factories, carpenters etc.
Wekala
Caravanserais (Wekala) or large courtyards, were used for unloading pack animals and these were usually located off the main thoroughfares with access to the backs of these properties which fronted the streets. Not unnaturally these courtyards became centres of light industry at the points where raw materials were most readily available, so that a second location for industrial land usage, apart from the creaft stalls themselves, grew up. The animated nature of its commercial sections and the awareness of a rich texture of human contact and activity were, and in some cases still are, the very life force of Islamic urbanism (Roberts, 1979).
There are 2 caravanseries (wekalas) in the Old city of Nablus. They can be seen in figures 28, 29 and 30. The wekala in figure 28 was destroyed during the Second Intifiadaand currently is being reconstructed.
Figure 28. Al-Wekala (khan; caravansery) during reconstruction (Jansons, 2011)
Figure 29. Wekala on Al – Khan Street (Jansons, 2011)
Figure 30. Location of Wekala (khans) in the Old city of Nablus (Source: Abdelhameed, 2011)
Hammam
The term means a location or place for cleaning oneself. However, in popular use, it denoted a public or private bath with emphasis on the former, because in traditional Arabic-Islamic cities only an extreme minority had Hammams within their houses. In Europe te term denotes a steam bath, still referred to as Turkish bath (and in French as bain maure) (Hakim, 1986).
There are 8 Hammas in the Old city of Nablus (figure 31):
Al – Yasmeneh neighborhood: Al – Sumara; Al – Hadida (figure 32) and Al – Qadi
Al – Qaryun neighborhood: Tamimi and Al - Rishah
Al – Habaleh neighborhood: Al – Khalili
Al – Aqabeh neighborhood: Al –Baydara and Al - Darajeh
Figure 31. Location of Hammams in the Old City of Nablus (Source:Abdelhameed, 2011)
Figure 32. Al – Hadida Hammam (Jansons, 2011)
Mida’at
The term refers to a facility which is used for Wudu or ablution as prescribed for Muslims before prayer. One of the Prophet’s sayings: „Idjalu matahirakum ala abwabi amadjidikum” (locate your ablution facilities at the door of your mosques) was the general principle in the development and location of the Mida’at. However it should be noted that drinking water was allowed in the mosques and was usually treated as a separate element (Hakim, 1986).
The Mida’at seen in figure 33, can be found in the Al-Kabir Mosque. The place was originally a ruined Roman Basilica, however, the current building has its origins in a Crusader church, erected in 1167 CE. In 1187 CE, it was turned into a mosque after Salah al-Din’s conquest of Nablus. The mosque has since seen a number of restorations, renovations, and additions during the Ayyubid, Mamluk, Ottoman, and modern periods (Municipality of Nablus, 2011).
It should be noted that Mida’at seen below is not a common characteristic for the mosques in Nablus.
Figure 33. Mida’at in the Al-Kabir Mosque (Jansons, 2011)
Maristan
The Arab world was once famous for its medicine and hospitals. Almost all large towns had at leat one maristan supported through extensive awaqaf by rulers and princes. Providing medical help was one of the things people expected from their rulers in the postmodern Arab world. Nablus also had a maristan west of the Salahi bank (Sonbol, 2003).
An urban element that meets this description is Wataniya hospital establablished within Ottoman period located just around 200 hundred meters north from the Old city of Nablus.
Ksar or palace
Several palaces can be found in the Old city of Nablus. According to Hohmann (2003) - 25 palaces could be found in the Old city of Nablus. The most recognizable of them would be: Abn Al-Hadi Palace, Al – Ghazawi Palace, Tuqan Palace (figure 34), Al – Nimr Palace etc.
Figure 34. Ruins of Tuqan Palace (Jansons, 2011)
Tuqan palace is situated south of the Al – Beik Mosque. It was built by the main scholar of Nablus, Ibrahim Bek bin Salih Basha Tuqan in the second half of the 12th (H)/18th (CE) century, financed by his father. The building consists of a vast space, a southern part, a northern saction, two floors, a special section for receptions (for males) and living quarters for women (Municipality of Nablus 2011). It was destroyed during the Second Intifiada.
But nowdays those large and complex palaces with many courtyards and deteriorated upper parts are also often divided into small units and reused as a modest living space.
Dar (house)
In essence the courtyard house and its clustering creates the physical setting that allows the following islamic social and ethical requirements to be achieved:
a. Privacy – the layout ensures visual privacy from outside or adjacent areas, allows members of the household to be in contact with nature via the court; the plan also ensures a high standard of acoustical protection (figure 35);
Figure 35. Courtyard and pool in Abd Al Hali Palace (Jansons, 2011)
b. Interdependance – the organizational consequences of the grouping of courtyard houses necessitates a level of interdependance between neighbours with regard to the use and rights of party walls, maintenance of cul-de-sacs, problems related to rain and waste water. This interdependance is compatible with islamic values as they relate to neighbourly relations;
Figure 36. Courtyard in Al – Gharb quarter (Jansons, 2011)
c. Batin vs Zahir. One of the essential values in Islam is amphasis on the Batin (the inner aspect of self or a thing), and subordination of the Zahir (the external aspect of self or a thing). For example, internal goodness and well being are emphasized and arrogance discouraged. The courtyard house and its aggregate organizational pattern is suitable for the application of this principle. Hence we find that the external walls are kept simple and relatively bare with few openings. The courtyard as the central important space is decorated – when the owner can offord it – to a high level of artistic sophistication, despite the fact that it is accessible to and enjoyed only by the occupants, and occaionally their relatives and close friends (figure 37);
Figure 37. Courtyard in Al – Qaysaryeh quarter (Jansons, 2011)
Massassa
„In Islam one of the most meritorious of pious deeds is the gift of water. Also the Prophet prescribed that people must share water” (A.E.J. Morris 1994).
Because of that 14 massasas (water access places) can be found in the Old city of Nablus (figures 38; 39). Some of them are not working, but most are still running providing refreshment during the hot weather conditions.
Figure 38. Location of Masassas in the Old city of Nablus (Abdelhamid, 2011)
Figure 39. Masassa near Western gate opposite Al-Khader mosque (Jansons, 2011)
The most important value of the Old city can be found in its configuration. Square, streets and paths are oldest and most lasting elements of a city (Hohmann, 2003).
Because of that author will focus on the urban elements described by Besim Selim Hakin which could found in the Old city of Nablus and create its configuration in order to find out could Old city of Nablus be considered as an Arabic – Islamic city.
Sur (walls)
Apart from the defence requirements of the population walls represented barriers to dust-laden winds coming from a variety of directions depending on the time of day or season of the year. (Roberts, 1979).
Nablus never had city walls like Jerusalem, for example, so the city’s labyrinth-like design functioned as a defense (Palestine Monitor, 2007). Despite that, as we can see in (figure 1), there use to be a wall surrounding the city from the Roman period which served for this purpose, but as we can see in ( figure 2), nowdays there are no signs of it.
Figure 1. Archeological heritage from Romans (Hohmann, 2003)
Bab (gates)
The Old city of Nablus used to have two gates. The place where use to be Western gate we can see in figure 2, the Eastern gate used to be right after Al Kabir Mosque
Burj (burdj)
These are the fortified towers which are strategically located along the ramparts and form part of the defence system; (Hakim, 1986)
There is no remains of Burj at the Old city of Nablus althought it is claimed that there used to be guard towers next to the city gates.
Street Network
The system of street network is composed of:
(a) First order streets which make up the backbone of the system and connect all major city gates (Bab) with the core of Medina where the major city mosque and surrounding Suqs are located (Hakim, 1986).
In the example of Nablus, the backbone of street network is remained from Roman period (figure 1). There are two main east-west street: Al-Khan Street and Al-Nasser Street, which form the spine of the historic centre, and the streets between them are a functional focal point of the historic centre. Commerce and services are concentrated here (figures 3, 4)
(b) Second order streets which could be identified as major quarters (Mahalla) streets: these streets are the main access routes within and between adjacent quarters (figure 5). They tend to form shortcuts across the first-order streets (Hakim, 1986).
(c) Third order streets which could be identified as minor quarter streets. These provide access and linkages to areas within quarters which are not serviced by second-order streets (figure 6). They tend to be used by people belonging to the quarter or others who require frequent contacts there (Hakim, 1986).
Another characteristic is system of private cul-de-sacs which lead to the entrances and further into courtyard houses (figure 7).
Bat’ha (public square or public space)
In Arabic – Islamic cities one of the characteristics is relative lackness of open spaces because of the couryards which create areas of semi – public spaces (figure 8;9). Another explanation is given by Roberts (1979) who claims that: „open space represented inhospitable areas of heat, dust and sun glare”
Nowdays, because of the increasing car ownership and lack of parking spaces many of the open spaces serve as a parking lots.
Figure 8. Open space in Al – Qaryun quarter (Jansons, 2011)
Musalla
The term means a place where the Salat (prayer) is performed. It also refers to a space allocated for this purpose within a public or private building. However, its use at the city scale refers to a large open area outside the Medina walls and within walking distance of it, used primarily for prayers on the occasions of the Eid al – Fitr and Eid al-Adha festivals. The Musalla is usually large enough to accomodate the adult male population of the town and it has a low wall provided with a Mihrab to indicate the direction of Qibla. There might also be a built – in – elevated place for the Khatib to deliver the sermon (Hakim, 1986).
As a gathering place where most of the events, demonstration and other kind of events are being hold is Duwwar. It is the townsquare right next to the Old city of Nablus (figure 10).
Maqbara (public cemetary)
There is no Maqbara directly in the Old city of Nablus. As the main Maqbara of the city for a long period of time served the maqbara near the Old campus of An – Najah National University few hundred meters north - west from the Old city of Nablus (figure 11). There is also a maqbara few hundred meters form the East gate.
Khazzan (water storage facility)
As the main water sources in the Old city of Nablus were private or semipublic water springs and massasas in the Old city of Nablus. Execpt for that there is a facility that could be considered as a Khazzan (figure 12).
Khandaq
The term is used to refer to a moat around the city walls, or, to the main sewe lines that collected the city’s sewers (Hakim, 1986)
An urban element that could be considered as a khandaq is located in the Al - Qaisaryeh quarter, where the main Roman street Damascanus was. Beneath the Zafer Al Masri school an old Roman water system can be found. It can be dated back to 69 CE (Nablus Municipality, 2011).
During the Second Intifiada fighters used to hide there. It is also believed that using the old water system it is possible to get in every place within the Old city of Nablus (figure 13).
Mahalla
The quarters that housed people of a common ethnic or socio – cultural/tribal background. The origin of the word is Mahall which means a place, such as place where one stops to camp (Hakim, 1986).
Al-Balad Al-Qadima, as the Old City is called in Arabic, consists of six main quarters (figure 14;15), each of which is related to one of the powerful families who controlled Nablus in the past (Palestine, Monitor, 2007)
The residential quarters are very important element of Islamic – Arabic city and the society itself. One explanation of that is offered by Morris (1994) who claim that:
In terms of urban development entirely new cities were not as significant as the more common pattern of establishing a separate Arab neighborhood outside of existing ancient cities. Inhabited by different ethnic, social and religios groups, the Arab sections and the traditional city soon were divided. This division remained for several centuries until an Islamic urban society emerged as the result of the transformation of the Arab tribal and kinship organization into a complex, differentiated society. It was Islamic because religios communities evolved based upon schools of Islamic law, creating a new context for organizing Muslim social and religious life.
Roberts (1979) adds that residential quarters had importance of factions in city life - Very often these factions transcended urban/rural boundaries more readily than they did residential quarter boundaries. Thus movement between a rural area and certain quarters of towns was more common than movement between quarters, suggesting that each community had access to other urban environments even within the same city.
Because of the lack of research regarding this issues and language barrier author don’t have information about the historical evolution and development of the social structure of the Old city of Nablus and author cannot confirm or deny the claims by Morris or Roberts. Also the quarters of Old City of Nablus do not represent that diverse social profile as, for example, Jerusalem (Muslim, Jewish, Christian and Armenian quarter).
Neverthless as Hohmann (2003) claims- although a social change took place in these quarters during the last century they have maintained their importance as residential areas.
Major city Mosque (jami)
A.J.E. Morris (1994) in his book History of Urban Form Before the Industrial Revolution quotes Welch, who offers quite romantici description of the role of mosque: „the mosque is not exclusively place for prayer, but also a meeting place or forum where the city’s news are exchanged. It is centre of religious education where children and adults of all conditions sit in circle, frequently after nightfall to chant the Qur’an or to listen to the teaching of a faqih; often it is a refuge where beggars, vagabonds and the oppressed can find shelter and asylum and receive the alms or food generously dispensed by the community at places of worship.”
The main mosque of Nablus is Al – Kabir Mosque which used to be a Roman basilica (figure 16). This is the place where the five daily prayers take place.
Local mesjeds
Besides the main mosque Al – Kabir, there are 10 more mosques in the Old city of Nablus (figure 17, 18, 19).
Al – Yasmeneh quarter: Al – Khader Mosque; Al – Khadra Mosque and Al – Satoon Mosque
Al – Gharb quarter: Al – Hanbali Mosque and Al – Beik Mosque
Al – Qaryun quarter: Al – Tineh Mosque and Al – Nasser Mosque
Al – Habaleh quarter: Al – Anbiya Mosque and Sa’d Al – Din Mosque
Al – Agabeh quarter: Ajaj Mosque
Besides the important role in the society, culture and organization of life, the minarets of the mosques also play very important role in the structure of the Arabic – Islamic city since often they are the only landmarks. It is also worth mentioning that there is a Protestant Church at the Western entrance to the Old city of Nablus and Greek Orthodoc Church on Al – Nasser street.
Madrasa
Although previously by term madrassa institution where Islamic law and sciences were studied nowdays it is equivalent to the simple edutation institution like the one in figure 20. Schools are usually modern implementation in the Old City of Nablus although Al – Fatamiya school at the western edge of the Old city has a history dated back to Ottoman period.
Zawiya
In the Maghrib countries this term is applied to a building, or group of buildings, of a religious nature, which resembles a monastery and a school. The literal meaning of the term is corner, and in this context it originated from its meaning as applied to a corner of a building. A common thing for devout men was to live permanently in the mosque, for example within the base of the minaret or in a cell, which was also used for study or meditation (Hakim, 1986).
It is not very common element in the Old City of Nablus. Despite that it is possible to find a place like in figure 21, that could be described as Zawiya.
Marabout, Murabit
The term Marabout is the Europeanized version of the Arabic Murabit. In the early period of Islamic expansion the term was used to describe the man who dedicates his life to the Jihad, for defending and spreading islam. He would be attached to one of many Ribats or military fortifications spread across the frontiers of the Islamic world (Hakim, 1986).
Searching for the urban element Marabout (Murabit) wasn’t easy since most of the people from Nablus didn’t recognize this term at the beginning. Probably because there have never been such an element in the Old city of Nablus. Neverthless author was informed that most of the men who dedicated themselves to the Islam used to live in the caves at the top of Ebal mountain (figure 22).
Turba (private cemetaries)
There are several graves of important or rich citizens of Nablus within the Old city of Nablus. One of them can be seen in the figure 23.
Suq
a) The major Suq area around Jami - since the major mosque (Al – Kabir mosque) is located between the main thoroughfares (Al – Nasser street and Al-Hanbali street) is it surrounded by commercial activities. The streets between them are a functional focal point of the historic centre. Commerial activities and services occur in a well preserved traditional form (figure 24)
b) The linear continuous or semi-continous Suq: the two main thoroughfares Al – Nasser street and Al Hanbali street are most important. Althought there linear suq network is more complex (figure 25). As can be seen in figure 29, in the Al Khan street also Al – Tujar Caravansery is located.
c) Suqs which occur adjacent to major gates (Bab) of the city: In the example of the Old city of Nablus there is no Suq near Western gate, meanwhile there is an active commercial life near the Eastern gate on Salah Din Street which works as an extension of the main thoroughfares. There is also a market of different sort of goods few hundre meters from the the place where Eastern gate used to be (figure 26).
d) Weekls or seasonal markets – there are no market areas in Nablus that would fit this diescription.
e) Suwaiqas - In every quarter, hidden from the main traffic flow of thoroughfares, there a small activity centers located usually on the second or third order streets where the basic goods and services are available (figure 27).
One interesting thing of the commercial centres is the division and location of trades. As described by Roberts (1979) - the commercial areas of the town were usually to be found on either side of the main thoroughfares, because of the ready access which they afforded out of and between locations in the town. The concantration of craft types together, was often caused by the need for different craftsmen to complete individual process in the making of a product which had several stages of work involved in its composition. Bookbinders, scribes and carpet makers were therefore often found near the centres, with those crafts concerned with rural activities such as tanneries, blacksmiths being located near the gates. This left other craft industries such as carpenters, tailors or jewellers concentrated between the two.
Once author tried to document the commercial activities and services that are located on the two main thoroughfares. Author counted 195 commercial activities and services on the Al Nasser Street, not including dozens of street vendors. The commercial activities varied from groceries, vegtables&fruits, cafe houses, home appliances and goods, pharmaceuticals, mobile phone accessuaries etc. Also observations confirmed that near the mosques (espeically Al-Nasser or Al – Khabir mosque) the profile of goods changes. More prestigeous goods like antique, bookstore or textile are available.
Meanwhile on Al – Khan street author counted 256 bussinessies like sweets, clothes, shoes, groceries, meat, money exchange, olive oil factories, carpenters etc.
Wekala
Caravanserais (Wekala) or large courtyards, were used for unloading pack animals and these were usually located off the main thoroughfares with access to the backs of these properties which fronted the streets. Not unnaturally these courtyards became centres of light industry at the points where raw materials were most readily available, so that a second location for industrial land usage, apart from the creaft stalls themselves, grew up. The animated nature of its commercial sections and the awareness of a rich texture of human contact and activity were, and in some cases still are, the very life force of Islamic urbanism (Roberts, 1979).
There are 2 caravanseries (wekalas) in the Old city of Nablus. They can be seen in figures 28, 29 and 30. The wekala in figure 28 was destroyed during the Second Intifiadaand currently is being reconstructed.
Hammam
The term means a location or place for cleaning oneself. However, in popular use, it denoted a public or private bath with emphasis on the former, because in traditional Arabic-Islamic cities only an extreme minority had Hammams within their houses. In Europe te term denotes a steam bath, still referred to as Turkish bath (and in French as bain maure) (Hakim, 1986).
There are 8 Hammas in the Old city of Nablus (figure 31):
Al – Yasmeneh neighborhood: Al – Sumara; Al – Hadida (figure 32) and Al – Qadi
Al – Qaryun neighborhood: Tamimi and Al - Rishah
Al – Habaleh neighborhood: Al – Khalili
Al – Aqabeh neighborhood: Al –Baydara and Al - Darajeh
Mida’at
The term refers to a facility which is used for Wudu or ablution as prescribed for Muslims before prayer. One of the Prophet’s sayings: „Idjalu matahirakum ala abwabi amadjidikum” (locate your ablution facilities at the door of your mosques) was the general principle in the development and location of the Mida’at. However it should be noted that drinking water was allowed in the mosques and was usually treated as a separate element (Hakim, 1986).
The Mida’at seen in figure 33, can be found in the Al-Kabir Mosque. The place was originally a ruined Roman Basilica, however, the current building has its origins in a Crusader church, erected in 1167 CE. In 1187 CE, it was turned into a mosque after Salah al-Din’s conquest of Nablus. The mosque has since seen a number of restorations, renovations, and additions during the Ayyubid, Mamluk, Ottoman, and modern periods (Municipality of Nablus, 2011).
It should be noted that Mida’at seen below is not a common characteristic for the mosques in Nablus.
Maristan
The Arab world was once famous for its medicine and hospitals. Almost all large towns had at leat one maristan supported through extensive awaqaf by rulers and princes. Providing medical help was one of the things people expected from their rulers in the postmodern Arab world. Nablus also had a maristan west of the Salahi bank (Sonbol, 2003).
An urban element that meets this description is Wataniya hospital establablished within Ottoman period located just around 200 hundred meters north from the Old city of Nablus.
Ksar or palace
Several palaces can be found in the Old city of Nablus. According to Hohmann (2003) - 25 palaces could be found in the Old city of Nablus. The most recognizable of them would be: Abn Al-Hadi Palace, Al – Ghazawi Palace, Tuqan Palace (figure 34), Al – Nimr Palace etc.
Tuqan palace is situated south of the Al – Beik Mosque. It was built by the main scholar of Nablus, Ibrahim Bek bin Salih Basha Tuqan in the second half of the 12th (H)/18th (CE) century, financed by his father. The building consists of a vast space, a southern part, a northern saction, two floors, a special section for receptions (for males) and living quarters for women (Municipality of Nablus 2011). It was destroyed during the Second Intifiada.
But nowdays those large and complex palaces with many courtyards and deteriorated upper parts are also often divided into small units and reused as a modest living space.
Dar (house)
In essence the courtyard house and its clustering creates the physical setting that allows the following islamic social and ethical requirements to be achieved:
a. Privacy – the layout ensures visual privacy from outside or adjacent areas, allows members of the household to be in contact with nature via the court; the plan also ensures a high standard of acoustical protection (figure 35);
b. Interdependance – the organizational consequences of the grouping of courtyard houses necessitates a level of interdependance between neighbours with regard to the use and rights of party walls, maintenance of cul-de-sacs, problems related to rain and waste water. This interdependance is compatible with islamic values as they relate to neighbourly relations;
c. Batin vs Zahir. One of the essential values in Islam is amphasis on the Batin (the inner aspect of self or a thing), and subordination of the Zahir (the external aspect of self or a thing). For example, internal goodness and well being are emphasized and arrogance discouraged. The courtyard house and its aggregate organizational pattern is suitable for the application of this principle. Hence we find that the external walls are kept simple and relatively bare with few openings. The courtyard as the central important space is decorated – when the owner can offord it – to a high level of artistic sophistication, despite the fact that it is accessible to and enjoyed only by the occupants, and occaionally their relatives and close friends (figure 37);
Massassa
„In Islam one of the most meritorious of pious deeds is the gift of water. Also the Prophet prescribed that people must share water” (A.E.J. Morris 1994).
Because of that 14 massasas (water access places) can be found in the Old city of Nablus (figures 38; 39). Some of them are not working, but most are still running providing refreshment during the hot weather conditions.
